The iconographic modeling of the face of the goddess has reflection of her face as conceived in Bengal art tradition – rounded and a smaller one in relation to the anatomy of the rest of her figure, eyes with a moderate size but conceived as in meditative trance, well trimmed eye-brows, braids of hair falling in alike manner on both shoulders and above all a circular crown framing her face within it more like a halo around her face. The style of her costume, especially that of wearing sari, is also close to Bengal style. During India’s freedom movement Bengal activists not only equated India, their land, with Durga, their goddess, but also sought her active participation in their action against the British with the result that her images were invariably conceived as standing, a posture revealing readiness to act, and her lion, the symbol of might, formidability and dauntlessness, behind her. Needless to say, this effulgent divine image reproduces the same historical vision of the great goddess.
The right one of her normal two forehands is held in ‘abhaya’, and the left, carrying a lotus – the symbol of life and beauty, in a gesture of giving them protection. This suggests that the primary role of the goddess is to let the life be protected and be free from fear. In her other six hands she has been represented as carrying the instruments of destruction : disc, trident, sword, conch, mace, and bow and arrow. In scriptural tradition the Devi that preceded all gods and the creation manifested three aspects of the cosmos : ferocious, valorous and lovable or beautiful. Subsequently, these aspects were associated with the Devi’s three manifest forms – Kali, Durga and Parvati or Uma, Kali manifesting ferociousness effecting destruction, Durga, valour effecting sustenance, and Parvati, beauty, love and service, representing absolute womanhood. In them Durga’s role was somewhat complicated as for effecting sustenance she was often required to annihilate evil that sought to destroy life and cosmic order, and hence while she held her hands in ‘abhaya’ and in life-protecting posture, in the others she also carried instruments of destruction.
Durga thus synthesized into her being all forms of the Devi, being Kali when she slew demons and sought to eradicate evil but not with her ferocious appearance but rather with the benign look and feminine softness of Parvati being thus also Parvati. Durga thus emerges in the worship tradition as the most popular female divinity, worshipped beyond sectarian lines of Shaivites and Vaishnavites, and the same manifests in this painting. If the goddess is carrying Shiva’s trident, Vishnu’s conch, mace and disc, and Indra’s sword are also her attributes in the painting. In popular worship traditions, such as in Bengal, Kali is often represented in Durga’s effulgent form.
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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