180 Journal of the Asiatic Society of Bengal. [April, 1912, 
nava temples the image of the god will be set not in the 
centre, but considerably to the back, though not completely to 
the back of the innermost enclosure called the Garbhagriha. 
before these are placed the vessels employed in pija, etc. In 
front of all these there will be a space pretty larger than that 
left to the back of the image. But at Simhachelam the case is 
quite different. The image of the god occupies a place almost 
to the centre of the apartment. The space to the back of the 
image is not utilized for any purpose other than that of per- 
forming pradakshinam, for to a Vaishnava image puja from 
the back is strictly forbidden. But everybody knows that 
no Utsavar images at all in a Saiva temple to be placed in the 
Garbhagriha. And the Utsavar images at Simhachelam are not 
placed in that apartment at all. They are placed in another 
‘room quite distinct from the first, thus showing that they are 
of later origin 
Secondly. —The shape and size of the image. The shape 
of the image is very characteristic. The sen is that of a boar. 
The trunk and limbs resemble those of a man to a greater 
extent. The image possesses also a long tail ‘like that of a 
ion. The sculpture of the image is very rough. There are no 
details. The face is discernible with neither eyes, nose nor 
nor the knees are plomarink The feet are non-existent and 
are supposed to be below the surface of the earth. These facts 
suggest that the image was not prepared outside the temple 
and that the sculptor had not free use of the stone at which he 
rking. For if he had, the details would have been 
lingam was fixed in the ground, the sculptor could not shape 
a good figure out of it. Again in shaping the figure the 



The mrs “gg ie are those which are taken out of the temple 
on festive ge Every temple contains tile sets of images. The 
one set made o tate one is nok allow ee to be removed out of the Garbha- 
griha. The other set can be taken out. It is not necessary that the 
Utsavar images and the thus sans ‘of stone images should be of the 
same god. 
