Cosmic Form of Goddess Durga

$1465
Item Code: ZBC64
Specifications:
Bronze Statue from Swamimalai
Height: 12.5 inch
Width: 9.5 inch
Depth: 5 inch
Weight: 5.40 kg
Handmade
Handmade
Free delivery
Free delivery
Fully insured
Fully insured
Shipped to 153 countries
Shipped to 153 countries
More than 1M+ customers worldwide
More than 1M+ customers worldwide

A highly unmanageable anatomy the Swamimalai craftsman has wondrously managed in this image of Ashta-das bhujadhari – eighteen armed form of the goddess such large number of arms over a single torso, and that too the slender figure of a female divinity with little volume. The image’s medium – bronze, is no doubt capable of revealing even the minutest details with greater accuracy and also resisted against all infirmities from which other metals often suffer; however a tough medium it has its own challenges. And, it is in tackling them that the Swamimalai craftsmen’s skill is best revealed. Instead of branching out of two main arms, or over two shoulders, as most craftsmen do, the artist of this image has conceived the figure of the goddess in armour that seems to cover the upper halves of all eighteen arms and their operative foreparts seem to emerge out of it. In the level of perfection and classicism that it reveals the image is simply rare and outstanding.

With lion her mount cast along and a ‘tri-netra’ – third eye mark carved on her forehead the identity of the goddess as Durga, as well as the goddess’s Shaivite line, is well revealed. However, the attributes that the goddess is carrying in her arms are not in conformity to such identity. If she carries Shiva’s trident she also carries Vishnu’s ‘chakra’ – disc, and conch, Brahma’s ‘kamandala’ – water-pot with spout, Indra’s ‘vajra’ – thunderbolt and sword, Vayu’s bow … Her form seems to be one that as per Puranas all gods had created conjointly out of their own elements and with their own attributes for killing demon Mahisha who under a boon could not be killed or defeated by any male, god, man or animal. As advised by Brahma the gods separated from them their female aspect and conjointly out of it created a female divinity and endowed her with their main attributes.

Accordingly, the form of the goddess has been conceived as carrying in her hands on the right side ‘chakra’ – disc, mace, elephant goad, arrow, ‘danda’ – rod, bowl, ring, and sword, and on the left side, conch, noose, bell, bow, ‘vajra’ – thunderbolt, lotus, trident, ‘kamandala’, and shield. Obviously the sources of these attributes are various gods of both lines, Shaivite and Vishnavite. The gods desired that the goddess they created was not only the mightiest but also represented the supreme beauty and ultimate womanhood. In pursuance of such direction the artist has conceived her form for battlefield but entire anatomy and features conforming to the highest norms of beauty. The goddess has fine sharp features, broad forehead, well fed cheeks, large lotus eyes, small cute lips and an anatomy as per standard norms of modelling as laid down in related texts. Besides, the artist has combined into the form of the goddess also the Vedic cult of the divine female who, the inexhaustible source of feed, nourishment and sustenance, as well as fertility, was the ultimate mother. The Atharva Veda conceived her form as large breasted, her breasts being the inexhaustible stores of food. In her large breasted form the artist seems to have combined into her form also the ultimate mother.

The standing image of the goddess has been installed on a multi-tiered pedestal, three-tiered for the image of the goddess, and two-tiered, for her mount. As against the goddess’s circular pedestal, the mount’s pedestal, appended on the backside of the goddess’s pedestal, is rectangular. The base unit of the goddess’s pedestal, and that in the middle, consist of conventionalised lotus motifs while that on the top is plain, though strangely on the front side it has a ‘gomukha’ – cow’s mouth, type projection, perhaps a bull’s face that the artist might have added for reasserting the goddess’s Shaivite identity. The goddess is putting on an ‘antariya’ – lower wear, breast-band and a central pata in the parting of legs. Besides a towering headgear, girdle on the waist and the flowers like designed ear-ornaments she is putting on the usual ornaments. Something not common, the artist has paid special attention in modelling and designing the back of the statue, and even the knots of the tie-cords of the goddess’s breast-band might be easily discerned.

This description by Prof. P.C. Jain and Dr. Daljeet. Prof. Jain specializes on the aesthetics of literature and is the author of numerous books on Indian art and culture. Dr. Daljeet is the curator of the Miniature Painting Gallery, National Museum, New Delhi. They have both collaborated together on a number of books.

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