40 
J. Ph. Vogel— Triloknath. [No. 1, 
three faces are visible. I may also note that according to a local 
purohita the five faces of Mahadeva indicate the five Dhyanas. 
The images of Civa Pancavaktra without exception are ten-armed 
in accordance with the number of faces. The attributes and mudras are 
rather divergent and not always easy to identify. The following belong 
to three different images in Mandi Town:— 
I 
R. 
upper 
Khadga 
L. upper 
trigula 
n 
2d 
sarpa 
„ 2d 
gadd 
3d 
arjukga 
„ 3d 
ghantd 
or kalaga 
>> 
4th 
vara 
„ 4 th 
broken 
5 th 
broken 
„ 5 th 
Cakti (viz., Parvati) 
II 
R 
upper 
trigula 
L. upper 
cakra 
ff 
2d 
empty 
„ 2d 
damaru 
• 
ff 
3d 
gankha 
„ 3d 
vddana 
ff 
4th 
aksamdld 
„ 4th 
kaldqa 
(and Cakti) 
ff 
5 th 
P 
• 
„ 5th 
sarpa 
III 
R 
upper 
tricula 
L upper 
damaru 
ff 
2d 
abhaya 
„ 2d 
cakra 
ff 
3d 
dipa ( ? ) 
„ 3d 
sarpa 
ff 
4th 
aksamdld 
„ 4th 
ff 
ff 
5 th 
vddana 
„ 5th 
kalaga. 
(and Cakti ), 
As a rule the devata is represented seated on its vdhana the bull 
Nandi , while Parvati’s vdhana the lion is standing behind it, the head 
turned in the opposite direction. 
It will not escape notice that the attributes of Civa Pancavaktra 
are partly the same as those of Triloknath-Avalokite 9 vara. Snake 
trident and vessel are common to all images. Also the rosary which 
may be conjectured to have occupied the fifth right hand of the first 
described image. Even the vara and abhayamudras occur though not 
regularly. The occurrence of the rosary and vessel as attributes of 
Civa considerably weakens one of the chief arguments in favour of the 
connection between Brahma and Avalokita, viz., the similarity of their 
attributes. I have only to add that in one of the oldest temples of 
Mandi situated on the right bank of the Bias Civa Pancavaktra is 
worshipped under no other name than Triloknath. 
Now travelling down the Bias-valley into Kangra proper, again 
the name Triloknath is met to designate a village (also called Trilok- 
pur) and tirtha, about two miles east from Kotla. This shrine “ is not 
a building, but a naturally formed cave. Water charged with mineral 
matter, dropping from the roof, has at the far end of the cave produced 
two large stalactites and stalagmites, which meeting midway now form 
