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This sublime
figure commanding reverence, carved from a block of white marble endowed with
moon-like lustre, represents the four-armed river goddess Ganga riding hermount crocodile. A blend of two techniques: sculpting and painting, the statue
is unique in both, its finish – the work of chisel and hammer, and its
brilliance and resplendence – the work of brush, revealing conjointly unearthly
beauty and divine aura. In her upwards raised two hands, other than her normal
two, the figure of the goddess is holding a pair of golden pots symbolic of
both, abundant of life which the water contained in them symbolises, and
abundant riches of which a gold pot is a universal symbol. But for its
aesthetic aspect for the pots with lotuses and coconuts on them flanking her
face on either side would have encumbered her personal appearance by their
volume, the artist preferred carving simple ‘ghatas’ – pots, not
‘purna-ghatas’, pots with a lotuses and coconuts on their tops, the more usual
attributes of the icons of the river goddess Ganga.
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Sculptures Goddess Ganga on Her Mount Crocodile |
Relatively
small these brilliant tiny pots on the right and left of her face, a lustrous
crown on the upper side and a resplendent gold necklace and other jewels under
it, framing her face from all four sides, add to her beautifully sculpted face
greater beauty than it would have otherwise had. Goddess Ganga ensures absolute
accomplishment of the desired; correspondingly, the images of the river
goddess, exactly as this marble image, are conceived as bestowing every kind of
bliss on her devotees. Accordingly, of her normal two hands the artist has
carved her right, as held in ‘abhaya’, the gesture granting freedom from fear,
and the left, in ‘varad’, assuring accomplishment. Under the most prevalent
myth in regard to Ganga’s emergence on the earth, Ganga is believed to have
been released by Brahma from his kamandala – a pot with a handle and spout.
Thus, a symbol of her origin, far from an auspicious motif, the pot has a very
special significance in the iconography of the river goddess.
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Sculpture of Maa Ganges |
Though a
subordinate divinity, Ganga has been in wider worship in the Hindu pantheon
across centuries than any other divinity for besides directly worshipped almost
all major Hindu rituals were accomplished only after Ganga was commemorated and
a little of her water purified the mind performing a rite, the ground and the
entire ambience where it was performed and the material used in performing it
by sprinkling a little of her water. Since times immemorial, Ganga, from
Gangotri, its origin, to the Bay of Bengal where she merges into the sea, has
been the seat of numerous sages and penance-doers who, irrespective of the
divinity, or the sectarian line, they dedicated their penance to, began their
morning by reciting a Ganga hymn or ‘mantra’ and taking a dip into her waters believing
that Ganga is the most bounteous of all goddesses and would purify them, their
body and mind, and help accomplish their austerities. It is not in view of her
links with Vishnu as one of his wives, Ganga is the supreme goddess of
fertility, giver of riches and prosperity, and the greatest of redeemers for,
besides her spiritualism, Ganga also has a manifest presence as the great river
performing a bounteous role in her physical form.
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Mata Ganga Statues |
As regards
the inclusion of ‘makara’ – crocodile, as her mount she is seated on, this
sculpture of the goddess has reflection of medieval iconography where crocodile
determines her identity as Ganga. However, this form of the goddess, abounding
in great divinity and aura commanding great reverence, such as her figures in
medieval sculptures did not have, is widely different from its medieval
counterparts. In medieval temples she was in a widely different role. She often
defined in medieval architecture a temple’s entrance as its guard or
doorjamb-deity. She was often sculpted on the temple’s doorjamb as carrying a
parasol and as standing on the figure of a crocodile with attendants around.
The Puranas talk of Ganga’s unparalleled beauty as a celestial nymph of heaven
that bewitches even Vishnu. It is this Puranic vision of her beauty that the
sculptor of this statue seems to have packed into his image of the goddess.
Sharp features, rounded face, highly balanced anatomy, large fingers, lustrous
palms, usual ornaments : a dome-like moulded crown and heavy gold jewellery, besides
her brilliant costume, all conform to the standard iconographic norms of the
deity’s image. She is seated on her mount in ‘lalitasana’, a sitting posture
revealing great beauty.
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, in New Delhi. They have both collaborated together on a number of
books.
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