* 
236 Journal of the Asiatic Society of Bengal. [N.S., XVII, 
Figures of hamsa and padma are frequently depicted on 
these vases.' Sometimes it is a large svastika with two harnsas 
on two sides accompanied by two rows of ‘M’-likesigns. Some- 
times in conjunction with the hamsa and occasionally in com- 
pany with the padma. On a Cyprus vase is ‘represented an 
think it is possible and proper to explain some of these 
features with reference to ideas formulated in the Upanishads. 
Hamsa stands there for the Brahman-Atman. The padma 
like the lotus (a comparison found also in the Atharvaveda) 
and is the abode of Brahman or even Brahman himself. 
Mundaka, II. 2. 4, the pranava is described as ‘the bow off 
which the soul as the arrow flies to Brahman ’, and Maitr, VI. 
24, represents it as ‘the arrow which ig shot from the body as 
bow in order to pierce the darkness,’5 — Perhaps, too, the horse 
has reference to the asvamedha or horse-sacrifice with which the 
Brhadaranyaka Upanishad begins, ‘in order to recognize in the 
steed the universe into which Prajapati is transformed with the 
object of again offering himself in sacrifice” 7 T e presence 
i 
to represent the aditya pranava as making the sound om in 
its motion 
shads, ‘He supposition has much to support it. That ancient 
Greek philosophy offers many points of resemblance to anci- 
1d » passim. 2 Ibid , p. 850. 
3 Cunningham, C.A.I., Pl. iIT, Nos. 1 and 2. 
* Wilson, op. cit., pp. 784-5. 
5 Deussen, op. cit , p- 287. 
6 Ibid., p. 290. 
Pp: 1 Ibid., p 122. 
3 Ibid , p. 196. " 
