1902.] 
39 
J. Ph. Vogel— Triloknath. 
in Kullu, belong to Visnu-worship, aud for this reason, are of a com., 
paratively recent date, both having been introduced in the seventeenth 
century under patronage of the Kullu Rajas. The shrine of Kapila 
contained some more images of the same material: Ramcandar, Sita 
Caturbhuj, Radha and Hanuman. 
But besides, there was a small image-slab, much effaced and appa¬ 
rently, of considerable age. It showed a six-armed figure, but its attri¬ 
butes were unrecognisable. Only the vara-mudra of the lower right 
hand was plainly visible, while in one of the left hands there was some¬ 
thing like a staff, which might have been either a trident or a snake. 
The asana was exactly like that of the Avalokitas of Lahul. Moreover, 
there was a second figure in dhyana-mudra on the head. The pujarls 
had never noticed the latter and when it was pointed out to them, they 
declared it to be Laksmi! The image itself, however, they knew by 
the name of Triloknath and admitted that it represented the same deity 
as that worshipped in Lahul. It seems highly probable, that Avalokita 
was originally the main object of worship at Kalat and was superseded 
by the Brahmanical Muni, who still grants him a subordinate place in 
his shrine. The material of the image in any case tends to show that 
it was not imported but belongs to the spot. 
The same curious mixture of Hinduism and Lamaism as is found 
at Triloknath in the Candrabhaga valley, is met with in Rawalsar, the 
famous tirtha of Mandi, the hill-State stretching along the middle 
course of the Bias. Here in an absolutely Hindu country we find 
Padmasambhava, 1 the founder of Buddhism in Tibet, worshipped not 
only by Lamas who have their own Gan-pa here, but equally by Brah¬ 
mans, who call him Rsi Lomaga and even possess a Mahatmya, in which 
the local legend is given in its Brahmanic version. But for my present 
subject it is of more interest, that in Mandi Town we meet again 
with the name Triloknath, but here to indicate—fiva. The prepon¬ 
derance of fivaism in Mandi is the more striking, when entering the 
State from the Kullu side, where Visnuism, though by no means the 
popular worship—has been made the State-religion by its Rulers of the 
seventeenth century. In Mandi f iva is worshipped under his well-known 
symbol, the linga , but besides the images of Qiva Pancavaktra or Pahcd- 
nana are remarkably numerous. It is worthy of notice, that the five 
faces of this deity are not placed in one row as is mostly the case 
with polycephalic statues but in such a way, that the fourth face is on 
the reverse side of the slab which is otherwise quite plain and the 
fifth on the top of the image-slab. Thus when seen in front only 
1 Not Padma Pani as given in the Gazetteer, Fart III, p. 18. 
