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It would be relevant to discuss here about Brahmeni or Brahmi who is obviously the female counterpart of Brahma since the Brhatsamhita a sixth century iconographic text by Varahamihira says "Mothers are to be made with cognisances of the gods corresponding to their names" 2 This repreIn India Brahmani is represented as four-faced and four-armed (the fourth face is howev at the back and, therefore, it is not visible from U / front). sentation is found at a premises on the bank of a large pond known as Markandeya Sarobara at Puri in Orissa. One of the right hands of Brahmani, who is seated in a posture called ardhaparyanka, exhibits Vyakhyana-mudra. With one of her left hands she holds a child who is seated on her lap. The See Bakshi's article in the Bulletin of the Centre of Japanese Studies, Calcutta-19, Vol.II. June 1985. 2. Brhatsamhita: Chapter 57, verse 56.

130 attributes of other two hands are, however, indistinct. In Japanese Buddhist sculptures we have not so far come across any representation of Brahmani or Brahmi who is called Bonten-nyo in Japanese texts. The term Bonten-nyo evidently signifies that she is the female counterpart of Bon-ten (Brahma). Anyway, the iconographic section of the Taisho Edition of the Chinese Buddhist Tripitaka portrays the figure of Bonten-nyo (Brahmi). We, however, give below the description of Brahmi (Bonten-nyo) figure that appears in the Daihi-TaizoDai Mandara (Mahakazuna garbha mandala) contained in the Chinese Buddhist Tripitaka. Brahmi is placed beside the figure of the Sakrani who is evidently the female counterpart of Sakra-Indra, i.e. Taishaku-ten. Brahmi clad in priestly dresses is seen seated on an almost round pedestal in an easy posture (semi-crosslegged). She is decorated with ornaments, such as bangles, armlets, necklace and a head dress. She holds in her left hand the stalk of a full blown lotus, Her right hand, which is in fist, is held little upward.