# South-Indian Images of Gods and Goddesses/Chapter 2

CHAPTER II.
brahmā.
Brahmā, distinct from Brahman, the all-pervading Eternal Spirit, is the first member of the Hindu Triad. His principal function is creation. Independent shrines dedicated to him are rather rare. Still, figures of this god are commonly found decorating one of the niches in the north wall of the central shrine in a Siva temple. Images of Brahmā may sometimes also be seen on pillars, ceilings or other parts of a temple; but the one point that deserves to be noted is that though often pictured the god is not worshipped as the chief deity in a temple, like the two other members of the Triad, Vishnu and Siva.
Brahma images ; general type. According to Mānasāra, one of the standard works on sculpture, Brahmā is represented with four heads. He has, however, only one body and four hands. The image may be standing or seated and made of metal or of stone. The palm of the left lower hand exhibits the posture of conferring boons (varada) while the right lower indicates protection (abhaya). The corresponding upper hands hold the water-pot (kamandalu) and the rosary (akshamālā) or sometimes the sacrificial ladle (srik) and spoon (sruva). The following ornaments are seen in a finished picture of Brahmā: (1) ear-rings or pendants fashioned like the face of a crocodile; (2) the sacred thread yajnasūtra hanging right across the body from above the left shoulder; (3) the scarf (uttarlya) thrown round the neck so as to stretch down to the knees; (4) the udara-bandhana or literally, a girdle going round the belly; (5) necklace and torque; (6) armlets, arm-rings, wristlets, anklets, waist-zone, finger-rings set with gems, etc. His hair is made ​up in the fashion known as jatā-makuta and he is attended by the two goddesses Sarasvatī (on the right) and Sāvitrī (on the left).
Various forms.Another representation shows Brahmā riding on a chariot drawn by seven swans (hamsa). His right lower hand rests on the palm of the left lower, the two other hands holding the usual rosary and the water-pot. He is seated on a full blown lotus-flower, with his eyes closed in a meditative posture. The goddess Sāvitrī is seated on his left thigh. There are various other representations of Brahmā drawn purely from the imagination of the sculptor or painter and sometimes also based on Purānic legends. But the main points which distinguish Brahmā from the other gods are the same in all. Hēmādri mentions some forms of Brahmā such as Prajāpati, Visvakarma, Lokapāla and Dharma. It may be noted that the swan vehicle and the goddesses are rarely, if at all, found in the figures of Brahmā generally set up in South-Indian temples.
Illustrations. An old picture of Brahmā from Seven Pagodas (fig. 6) and a later one from Kumbakōnam (fig. 7) illustrate the standing posture described above. In the latter the left lower hand rests freely on the waist of the god and does not show the posture of conferring boons. The sitting attitude of Brahma surmounted by a parasol and chauris—the symbols of supreme power—is beautifully illustrated by a picture from Tiruvādi near Tanjore (fig. 8). Another figure, which is unfortunately mutilated, shows the same position, but includes the standing figure of Sarasvatī on the right side of Brahmā (fig. 9). It is noticeable that in this figure the right upper hand of Brahmā is made to hold a lotus instead of the usual rosary. An image from Chidambaram (fig. 10) shows Brahmā on his swan vehicle folding two of his hands in a worshipping posture and holding the rosary and water-pot in the other two.
Fig. 6.—Brahmā; Seven Pagodas.
Fig. 7.—Brahmā; Kumbakōnam.
Fig. 8.—Brahmā; Tiruvādi.
Fig. 15.—Brahmā and Sarasvati; Kandiyūr.
Fig. 10.—Brahmā on swan vehicle; Chidambaram.
* ↑ According to the Brahmavaivarta-Purāna he was cursed by Mōhinī not to receive any worship; see also below, p. 93. In the Telugu and Canarese districts we occasionally find temples dedicated to Traipurusha, i.e., the three gods Brahmā, Vishnu and Siva. Curiously enough the place of Brahmā is here occupied by Sūrya, the Sun god; see Babu Nagendra Naiha Vasu's Mayūrabhanja, p. xxiv. From the Nrisimhaprāsāda quoted in Tattvanidhi we learn that one variety of Brahmā is of the form of Sun-god.
* ↑ In the Tanjore inscriptions this ornament is mentioned as made of gold and set with gems; see, e.g., South-Indian Inscriptions, Vol. II, p. 189.
* ↑ For a description of these goddesses, see below, pp. 185 f. and 218, note 3. The Kālikā-Purāna mentions also the two goddesses, the ghee-pot on the left and the Vēdas in front, together with a number of attendant sages engaged in meditation.
* ↑ The conventional bird hamsa is represented in Hindu sculpture with a high neck, a crest (stūpi) on its head, white body, red feet and a beak of golden yellow.
* ↑ Brahmā with Sāvitrī on his left side, is called Prajapati-Brahma. He has only one face and no swan vehicle.
* ↑ Visvakarma has ten hands and holds the characteristic symbols of the three gods Brahmā, Vishnu and Mahesvara. One of his symbols mentioned in the Silpasra is the māna-danda, 'measuring rod.' He rides on an elephant and has his body besmeared with ashes. Another such god, who partakes of the nature of all the three gods, is the Sun. Still another is Dattātrēya who granted the objects of his desire to sage Atri. He is represented as a wandering mendicant with ashes rubbed over his body and followed by the four Vedas in the form of four dogs. Dattātrēya is considered to be a form of Vishnu.