The spouted vessel (jari) holds lustral water, and is of brass.
Next to the jari are three more lamps; and beyond them is a Nāga Linga Nandī, carved in black marble; it represents Nandī the bull kneeling and supporting a Linga on his back, in the centre of which rise Siva’s five heads,—four heads supporting the fifth,—over which protrudes the head of a snake. The exterior is beaded; a snake is within it, the tail of which nearly reaches the end of the figure. The scale is too small to allow of a distinct representation.
On the first step of the altar, at the feet of the black marble image of Krishnŭ is the bull-mouthed shell, which is considered holy, and often placed on a shrine. Shells as well as flowers are used for adornment.
The white conch shell (Sankh) has been described in the Introduction; the sankh or shŭnkhŭ, a shell conferring victory on whomsoever should sound it, was one of the fourteen articles, usually called fourteen gems, that were obtained at the churning of the sea. Shell ornaments worn by females on the wrist are prescribed by the Shastr. At the hour of death, a female leaves her ornaments to whomsoever she pleases; sometimes to her spiritual guide, or to the family priest. A person not bequeathing something to these people is followed to the next world with anathemas.
Next to the conch is a brazen lota, highly polished and engraved; it is used for Ganges water, oil, or ghee; water is always presented to bathe the idol.
The figure adjoining is a brazen image of Devi, a goddess (the term is generally applied to Doorga), but I know not of what particular goddess this is the representation. In her right hand she bears a mirror; in the left, a small lamp of mystic shape, similar to the boat-like argha. She stands upon a tortoise, which is made to contain Ganges water: the head of the tortoise unscrews, to admit the liquid. The Devi is ornamented with necklaces and bracelets; and in her ears are enormously thick ear-rings: to insert them, it is necessary to elongate the lobe of the ear; and having cut in it a slit nearly an inch in length, the end of the ear-ring is inserted. These ear-rings are worn by women of the lower orders, made of bamboo, painted and gilt. Some wear them of pewter, ornamented in colours; and some of the richer classes have them of silver, set with precious stones.
Against the edge of the step next to the Devi is a small circular copper-plate, the edges of which are scalloped. In front of it is another little plate made of brass, of which the interior is engraved.
The lustral spoons are called Sruva and Druva, in Sanscrit: by the Mahrattas and other Hindoos, Pulahi and Atchwan; and have different forms according to the rites or objects of adoration. One of the spoons represents Naga the holy serpent, overspreading Gŭnéshŭ; on the other, the Naga overspreads the image of some deity, of whose name I am ignorant; and on another, the spread hood of the snake appears to cover Hŭnoomān.
Next to the spoon is the argha, a vessel shaped like a boat, used by the Hindoos in lustrations; it is of spout-like form, so that liquids may be poured from it. Lustral ceremonies are deemed very important by Brahmans, and are attended to as prescribed in their books, with the most minute particularity. Images are frequently bathed with water, oil, &c.; indeed, there is no end to lustral ceremonies, and spoons and arghas are therefore in extensive use. In marriage, and in funeral ceremonies, as well as in the Sraddha, funeral obsequies in honour of deceased ancestors, an argha is indispensable.
In the centre of the shrine is a brazen image of Gunga the deified river, which was also procured at this great bathing festival. It represents a woman sitting on an alligator, or the sea animal Mŭkŭrŭ. One hand is open in charity, one forbids fear, one bears a water-lily, and the fourth a lota. She is the daughter of Mount Himavŭt. This idol is rare and valuable. Gunga-jee-ke-jy! “Victory to Gunga-jee!”