Goddess Chamunda

Goddess Chamunda

 Bhopal Museum.

            Goddess Chamunda is said to be a manifestation of Goddess Durga. Sambhu  and Nishambu were two great demons who constantly fought with the gods and tortured humanity. All the Gods combined their energies and from their energies Goddess Durga appeared. She fought with the demons. Sambhu and Nishambu had two generals: Chanda and Munda. To kill them, a goddess appeared from the brow of Durga, Chandika.  When She killed Chanda and Munda She came to be known as Chamunda. 

        Of the Seven Mothers ( Saptamatrikas ) Chamunda is the most ferocious.  She is easy to recognise as She is depicted as skeletal, with flat drooping breasts, with sunken eyes, with a garland of skulls, with eight or ten or twelve arms carrying different weapons, and corpse as her vehicle. She was popular in Tantrism as a Goddess who frequented the cremation ground and one who drank liquor and ate meat. During Dashehra festival animals are sacrificed to her. 

           According to historians, originally she was a tribal goddess of the Vindhyas region who was assimilated into mainstream Hinduism. She was also adopted into Jainism, but as a benevolent goddess. She is the Kuldevi  ( the family goddess ) of the Oswal Jain.  

           She was misunderstood by the Westerners who mistook her for a witch. She was also seen as a hedonistic goddess and thus a symbol of a  barbaric civilisation.  But they failed to realise that at times Nature takes on a demonic features in order to destroy evil itself. The Mother continues to be loving and kind, but to fight evil She appears to be angry and grotesque.  But underneath the ferocious form is the serenity and compassion of a Mother. 

Lord Vishnu in His Supreme Form

Lord Vishnu in His Supreme Form

Pratihara Dynasty, 10th Century CE, Bhopal Museum

          King Bali was known for his generosity.  In order to test his commitment to his words, Lord Vishnu appeared as a dwarf  (Vaman). He asked for land which would be covered by just three steps of His. Bali granted him His wish. The dwarf transformed himself into the supreme form of Lord Vishnu.  In one step He covered the earth; in second step He covered the sky. He asked Bali " where shall I place my third step?" In all humility,  Bali offered his head. Lord Vishnu stepped on his head. Bali went to the underworld.  But Lord Vishnu was impressed by his generosity and truthfulness and by his honouring his pledge. He granted him the boon, that he could revisit Earth once in a year. 

        Here we see King Bali granting the wish to Vaman on the bottom right side. Lord Vishnu has taken the Universal form and stretched his leg to the moon. Besides Arjun, King Bali is another person who had seen the the Lord's universal form. 

        This myth is full of symbolism.  Like Abraham, King Bali is also tested by God. But Bali is true to his words. Honouring one's word, or truthfulness is important.  The story also explains the rejuvenation of Earth after the hot summer. In fact, Pongal in Kerala is celebrated in order to mark the return of King Bali on Earth. 

        Most importantly, the story is about self - confidence.  We are dwarfed by our own psyche. At times, we lack confidence.  Yet there is infinite energy and faith within us. If we were to tap the inner strength, we can take giant steps in our life. We too can take the Universal form of the Lord. 

Sadashiva ( A form of Lord Shiva)

Sadashiva ( A form of Lord Shiva)

Prathihara Dynasty, 10th Century CE, Bhopal Museum

            One of the most unusual  sculptures of the Bhopal Museum is this figure of Sadashiva. Lord Shiva in his form as a Trinity, as the creator, the preserver and as the destroyer,  is called Sadashiva. In the Elephanta Caves He is shown with three male heads. Surprisingly here He is depicted with two female heads: of Parvati and Chamunda. This clearly reflects the influence of Tantra art on this sculpture.  The influence of Tantrism is not surprising as Tantrism, an occult form of Hinduism was at its zenith in the 10th Century CE. But the sheer size of the sculpture, almost life - size, reveals the importance of the figure in a temple.  

            The inclusion of Goddess Parvati and of Goddess Chamunda is significant.  Parvati holds a mirror on the left side of the figure; Chamunda is drinking blood from a bowl on the right side of the figure. While Parvati is depicted as a young and a beautiful woman, Chamunda is portrayed as a hideous and ferocious looking woman. Both depict the twin aspect of Nature: the calm, the serene, the benevolent is Parvati; the destructive, the violent is Chamunda.  The Lord sits calmly between the two extremes. 

            Our mind is also like Sadashiva.  It has both the creative and the destructive sides to it. But a detached persons is full of equanimity, full of serenity, full of compassion, like the Lord Himself. Like Shiva we also have our desires around our neck/ waist (as in this sculpture ).  But a Yogi keeps the desires under control. This figure is as much a reflection of the prevalent process in the Universe as it is about human psychology.  It, thus, represents both the micro and the macro levels of existence.  

            Like all great Indian sculptures, this figure reflects a great philosophical concept.

Lord Kuber

Lord Kuber

Pratihara Dynasty, 10th Century CE, Bhopal Museum

            Lord Kuber is the Hindu God of Wealth.  He is an interesting character in Hindu pantheon.  For, He is step-brother of Ravan. He is said to live underground and not in the sky as other gods do. He is a demi-god. It is easy to recognise him as he has a protruding belly (as in this sculpture ),  usually carries a bag full of money or gems; the bag being made of a mongoose skin. 

          He lives underground as precious metals and gems are found under the earth. Mongoose has the ability to burrow under the ground. Hence, bag full of gems and money-- bag made of mongoose skin. 

           Kuber symbolises "arth" ( economics); the second goal of Hindu life. The ancient Hindus recognised the importance of trade and commerce, of money. Unlike the Greeks and Romans, we have two dieties for wealth: Goddess Lakshmi and Kuber. But while Goddess Lakshmi symbolises the benign aspect of money,  Kuber depicts the voracious or the greedy aspect of money. He is thus shown as indulging in drinking as well: "drunk" with the power of money. His arrogance is also well known. Thus His character is also a warning to the people, not to be arrogant about one's wealth.

            To acquire wealth is certainly a laudable goal. But to be greedy and arrogant and ostentatious are wrong characteristics in a person. Wealth which is hoarded is called "Kulakshmi", a sister of Goddess Lakshmi who personifies poverty and pestilence. For money which is locked up is useless to the society.  Like blood, money too should circulate to keep the society healthy. Money spent on charity, on the poor and the downtrodden, earns good deeds or Karma. Money spent on oneself is said to be wasted. It reflects egoism and arrogance. Money spent wisely is a boon, spent foolishly, it is a curse. 

           Kuber symbolises both the be aspects of arth, money: the beneficial and the destructive.  This is why He is a demi-god, and yet related to Ravan.

Uma - Maheshwar ( Lord Shiva with Goddess Uma)

Uma - Maheshwar ( Lord Shiva with Goddess Uma)

Prathihara Dynasty,10th Century CE, Bhopal Museum

             After the sudden death of Sati, Lord Shiva retreated into the Mt. Kailash and sat in deep meditation. His withdrawal froze the landscape and everything became desolate.  The gods were worried. Absolute control over the desires leads to a lifeless existence.  Shiva had to be aroused from the deep meditation.  Lord Kama was sent, but he was burnt. Only Gauri or Uma could win his heart, but through austerity. She won. She domesticated his wild nature. 

            Here They sit in each others company. She looks at Him with deep reverence. He at Her, with deep love. The cosmos revolves around them. Lord Brahma stands on top left, Lord Vishnu on top right, Ganesh sits on bottom left, and Kartikeya on right bottom of the viewer.  

           When we lose someone, we too become shell shocked. We need to be brought out of our mourning.  The desire to live, to prosper, to excel needs to be rekindled. Nature, in all Her splendour  ( Goddess Uma) smoothens the harsh edges of the intellect. She draws us back into the beauty of life. We begin to create (Brahma), we begin to preserve  (Vishnu ); we work with wisdom (Ganesh ), and with force (Kartikeya ). All is well.

Maithun Figures

Maithun Figures

Chandela Dynasty, 10th Century CE, Bhopal Museum

             Kama or desire was one of the four goals of ancient Indians. But today it is misunderstood by the Indians themselves. To the ancients Dharma (righteous conduct ), Artha  (wealth), Kama (desire), and Moksha  (liberation from the cycle of life and death ) were the four goals of life. But under the influence of other civilisation, and value systems, Kama is becoming a taboo subject. 

            Buddhism too saw desire as  the root cause of misery in the world; Christianity and Islam equated desire with temptation.  But for Hinduism desire is essential.  For without desire Nature ceases to exist. It is desire which propagates a species. Thus, desire and sex are fundamental to our existence. 

           Of course, when we speak of desire, it must be in moderation.  Love should not turn into lust, nor desire into greed. But to deny desire is to cap human emotions, human capabilities,  human achievements. Desire is what fuels a civilisation to grow, to prosper. 

           Eroticism in Indian art has always raised eyebrows of the conservatives and the vandals. But it is a celebration of life. For without desire and emotions life is a Martian wasteland.

Ganga

Ganga

Pratihara Dynasty, 8th Century CE.,Bhopal Museum

         The holiest of the rivers in India, River Ganga (Ganges) adorns the door bracket of the inner sanctum of a temple.  Seen as a  beautiful damsel on a multi - bodied animal ( a Makar), She carries a pot of the holy water of the river. 

        Hindus believe that a dip in the holy river cleans them of their sins; immersion of the ashes of the dead,  leads to liberation from the cycle of life and death or to Moksha. 

        According to Hindu mythology Ganga descended from the heavens at the request of Sage Bhagirath.  In order to break it's velocity of descent lest it should shatter earth, Lord Shiva received her in his hair. Since the river begins it's journey in the Himalaya, she is said to be lost in the locks of Lord Shiva. 

       Ganga  has always symbolised purity, knowledge, truthfulness, and spirituality. In 19th century India, a Hindu witness in a court would swear the oath over a Gangajali  ( a pot containing   the water of the Holy River). 

        But the modern Hindu is least bothered about the purity of the river. Presently it is one of the most polluted rivers of India.

Warrior

Warrior

13th century CE, Bhopal Museum

           Warriors are an important class in every community and country. It is they who keep us safe from external invasions and internal disturbances. They have been praised in literature; they have inspired generations; they have adorned the pages of world history-- from Ramses II of Egypt to Alexander the Great, from Julius Ceaser to Samudragupta of India, from Neapoleon to General McCarther of USA. 

           Dronacharya, in Mahabharata, was not only a great teacher, but was also a great warrior and strategist. Yet he was killed. Lord Krishna was asked as to why Dronacharya had to be killed when he did no wrong. Lord Krishna says Dronacharya did many things wrong : although a Brahmin, he learned the use of arms; instead of teaching his students about diplomacy, about love and compassion, he taught them about war and only war; when the war began, although he was under no compulsion, he choose to side with the Kauravs. He had to be killed. 

           It is good to be a warrior, but a true warrior should also know the art of diplomacy.  Today war is raging all around us. Yet no one speaks of diplomacy.  People invade, kill, rape and butcher, blow up cities and spread terror. But the UNO,  the best agency for maintaining world peace has become a mute  spectator. Within our country polarisation is taking place, but no one speaks of fusion, of synthesis,  of peaceful cooperation and co - existence.  The ways of the warrior may be good, but too many wars annihilate civilisations.

Dancing Ganesh

Dancing Ganesh 

Pratihara Dynasty, 10th Century CE, Bhopal Museum

             Although Lord Ganesh is the God of wisdom, He is seen in various forms: as a sleeping child, as a child worshipping a Shiva Ling, as a dancing figure ( as in this figure), as an adult reading or writing, and even playing cricket or sitting on a rocking chair. His forms are as varied as human imagination permits. Wisdom is not a monopoly of any age, or form. It is universal. 

             Here the Lord holds an axe in one hand and his broken tusk in the other hand. The other two  hands are striking a dancing pose. The axe is symbol of wisdom 's ability to cut through any obstacle. Hence He is  the God who removes the obstacles.  The broken tusk is symbolic of His being a scriber. He records our deeds and awards or punishes us accordingly. 

             He dances for the universe is in constant motion. While one foot is firmly planted, symbolising stability,  the other foot is lifted and in motion, symbolising time and motion. 

            He is also surrounded by his parents : Goddess Parvati on his right, and Lord Shiva on his left. This not only completes the Shiva family,  but also depicts Nature (Goddess Parvati ), and the intellect  (Lord Shiva). Wisdom is not isolated; it does not exist in a vacuum. It thrives in the Nature and the intellect. It throbs and pulsates throughout the universe. It is not the monopoly of a caste or a creed or of a race. It is as universal as the universe. 

Lord Surya ( The Sun God )

Lord Surya ( The Sun God )

Prathihara Dynasty, 10th Century CE, Bhopal Museum

           One of the finest sculptures of the Bhopal Museum is this small statue of Lord Surya. The museum has a good collection of sculptures from Hinglajgarh   in M. P. The history of the city of Hinglajgarh is unknown.  But it's sculptures can compete with the finest sculptures of Khajaraho.  Although both belong to the Khajaraho School,  the sculptures from Hinglajgarh are more finely chiselled, are more delicate,  and are more well proportioned than the figures from Khajaraho.  Whether these figures belong to the same temple or come from different temples is also u known.  But the high quality of work testifies to the prosperity of the city, and to the high aesthetics of the people.  

           Today is Lord Surya ' s day as today is Raviwaar.  The Lord holds two lotus in his hands. Like many flowers the lotus also opens and closes according to the sun. Since it floats on murky water, it is the symbol for the human mind and soul. It is said that when the highest "Chakra" ( wheel) of the mind opens, it is like the blossoming of a lotus with thousand petals. Thus, the mind has to be as wife encompassing as the rays of the Sun. 

           According to Valmiki, the author of Ramayan, the Sun causes the division of time. Without the Sun there would be no day and night. It causes the change in the seasons; it causes the rains. It also dispels the darkness of the mind and the soul. It is omnipotent and omnipresent.  It is said to be the God of Gods. Even Lord Brahma, Lord Vishnu and Lord Shiva are said to worship Lord Surya. For it is Surya who is the source of all energy; He is the source of life. Life exists as long as our minds are open  like the thousand petal lotus. 

Lord Ram and Goddess Sita

Lord Ram and Goddess Sita

13th century , CE,Bhopal Museum

        The eternal pair of Ram and Sita is the ideal couple in Hindu mythology. Ram is the most pious king as He upholds the Dharma ( righteous conduct) at every step of his life. He is the ideal son, and the ideal brother. However, His credentials as an ideal husband have been questioned. People claim that he was unkind to Sita on two occasions : when He asked her to prove her chastity, and when He exiled her to the forest. 

        What has been seen as a short coming in Ram's character, has strengthened Sita as a character.  In fact, Sita is considered one of the five Satis  (powerful women ) in Sanskrit literature.  Born of mother Earth, She has a will of her own. When Ram tries to persuade her not to come to the forest with him, she tells him about the Dharma of a wife ; when Lakshman hesitates to leave her alone when Ram has gone away to chase the golden deer, she chides Lakshman;  when Ram asks her to prove her chastity, she chides Ram. Eventually as a sign of protest she leaves Ram only to enter mother Earth.  She is not a weakling, she is a woman with an independent mind. Yet, she knows the limits placed by the society. She balances her role as a wife, daughter-in-law, as a sister-in-law, and as a mother. She is not a simple character, but is a strong persona in Valmiki' s Ramayan. She can be a role model for the modern woman: upright, independent, forthright, articulate, intelligent,  and one who stands up to question the orthodoxy of the society. She is not the one to be confined by the artificial limits of the society. She may be tolerant like mother Earth,  but she is not docile and weak. 

Lord Ganesh with Siddhi

  Lord Ganesh with Siddhi

Pratihara Dynasty, 9th Century AD, Bhopal Museum

          Goddess Parvati was worried as to who would marry her elephant headed son, Ganesh? She went to Lord Brahma.  He said he would give two of his daughters, Riddhi and Siddhi,  in marriage to Ganesh. That is how Lord Ganesh has two wives.

          While Riddhi stands for spiritual wisdom,  Siddhi stands for intellectual wisdom. Since Lord Ganesh is the God of wosdom, He has to have the two sides of wisdom with Him. While Riddhi sits on Ganesh 's right, Siddhi sits on his left. Here we see Lord Ganesh with Siddhi. She sits on Lord Ganesh 's thigh ( a usual convention to show the God and his Shakti together). Siddhi holds a mirror. One has to reflect on things, on different subjects before one becomes wise. 

          Wisdom is cherished in Hinduism as Hinduism speaks of introspection and assimilation. Since wisdom can solve every problem, Lord Ganesh is the remover of obstacles.  Hence, in every function, religious or secular, He is worshipped as the first god. When we pray to Him, we merely invoke our inner wisdom. 

           His very form, half - man,  half - animal,  points to wisdom ' s ability to assimilate diversity of Nature.  Since every particle in the universe is created by divine power, every particle contains the divine light. To discriminate between objects or people, to be exclusivist, is to deny the oneness of Nature. Such senseless discrimination is not only irrational, but is a crime against the divine power. It is unwise. 

Lord Shiva

Lord Shiva

Pratihara Dynasty,9th Century CE,Bhopal Museum

         This is an unusual image of Lord Shiva.  For while He holds a trident (trishul), He carries a lotus bud (symbol of Lord Vishnu ),  and a pitcher of holy water ( symbol of Lord Brahma ). Thus it seems to be a composite image of the Hindu Trinity of Brahma, Vishnu and Mahesh.  

         The Lord sits calmly, ever smiling and ever young. Like the Lord, we too are the  creator,  the maintainer, and the destroyer. The snake  is the symbol of desire,  of the changes in life. We too are full of desires; we too are prone to changes in life. The trident is the symbol of the three mental states: the sub - consciousness , the unconsciousness, and the consciousness.  All three are bound, like the shaft of the trident, with superconsciousness. The holy water is a symbol of the purity within us that is hidden from us and others. But it has the capacity to cleanse us of our dilutions,  of our egos, of our desires. The end result is the reward of beauty  ( the lotus). The lotus of thousand petals is the symbol of superconsciousness which is inherent in us, which we can achieve with some efforts. Divinity is within us. It all depends which facet of the divinity we cherish and cultivate. 

Dvilingi Lakulisa

Dvilingi Lakulisa

Gupta Dynasty, 4th Century AD,Bhopal Museum

              Dvilingi Lakulisa is a rare figure in Hindu pantheon and Indian art. According to legend he was anasetic with great spiritual powers. But he was famous not only because of his powers, but also because he has two Penis (dui-lings). Subsequently he was worshipped as a form of Lord Shiva, although he is not mentioned as a form of Lord Shiva in shivite literature. He seems to be a local diety who was merged with the mainstream gods. 

               Religion has many layers: from the philosophical like the Vedanta philosophy to the popular local cults to the mainstream Gods to family gods or Kul Devata to tribal gods. The over - reach of religion in every civilisation merely points to Man 's search for order and protection, for peace and tranquillity.  But the psychological need for comfort through religion,at times, is over - shadowed by ritualism and narrow mindedness. The vast universe of religion should teach us only compassion and tolerance.  Live and let live !

Goddess Durga

Goddess Durga

Paramar Dynasty, 8th Century AD, Bhopal Museum,  M. P.

               A rather robust and full bodied Durga stands triumphantly over the still struggling  Mahisasur,  the Buffalo demon.  The battle between the good and the evil is an eternal one. Since the Gods were unable to defeat the demons, the Asuras, the contemplated together.  Their joint energy emerged in the form of Goddess Durga.  Each God gave her his weapons. Armed with the divine weapons, radiating with power and unsurpassable beauty, She allured and challenged the demons. All who fought her, perished at her feet. Although she triumphed, She is calm and serene. She displays no arrogance or emotion. She is detached from her action. While she protects the good, she destroys the evil. But like Nature she is detached from her own activities. 

            Such sculptures teach us the importance of detachment, of introspection and of serenity in our life. 

Kalash ( A Pot)

Kalash ( A Pot)

Kachchhapaghata Dynasty, 9th -10th Century AD,Bhopal Museum

       Invariably the top of a Hindu temple is crowned with a pot. This pot too must have crowned the main tower of a temple.  

       Although pots are ordinary objects, but they have extra - ordinary meanings and symbolism. Pot is the symbol of Man's first invention: the wheel. Without the potter's wheel a round pot is an impossibility.  The Mayan civilisation did not invent the wheel. It had no round spherical pots. The pots in Mayan civilisation were hand moulded into either faces of human beings or animals and birds. 

      Pot is also mass produced. Thus, it may be one of the first "industrial product" we produced as a species. 

      Pot is also commonly used as a symbol of good fortune--to find a pot of gold, a pot of luck. 

      In Hinduism it is a symbol of Nature. For it contains water,  Mango leaves and a coconut. It thus stands for the bounty of Nature. 

       In Hindu mythology it is connected with the pot of nectar which Lord Vishnu as Mohini had to lure from the demons. 

       It is also the last resting place as the ashes of the dead are brought in a clay pot before the ashes are immersed in  holy rivers. 

      It is, thus, a symbol of our achievement, our hopes and aspirations, our life and Nature.

Devki Feeding Lord Krishna

Devki Feeding Lord Krishna

Kalachuri Dynasty,11th Century AD,Bhopal Museum.

          An unusual sculpture which depicts Devki feeding Krishna.  According to Bhagwat Puran Lord Krishna was born in prison where his parents were detained by Kansa, the Raja of Mathura.  There is no mention of Devki feeding Krishna for the moment he was born, his father, Vasudev carried him to Nanda 's house across Yamuna River. Yet here we see Krishna not only being fed,  but also protected by a five headed snake. The guards stand outside while a maid massages Devki's foot. This is called artistic licence!  

          Interestingly like our paintings, even in sculpture the perspective is flat. Krishna is shown in side view, Devki in side and frontal view. The concept of space is a complex one.

          Also notice the simple furniture and utensils. With the amount of jewellery worn by Devki, she is rich, yet the furniture is a simple one. Simple living, high thinking ! We all live in a prison of our own.  

Lord Harihar

Lord Harihar

Pratihara Dynasty, 10th Century AD, Bhopal Museum

        The Indian civilisation is a civilisation of assimilation and not of extermination.  While the West believes in exterminating those who hold a different point of view, we merely assimilate those views and move on. Our ability to accept different  philosophies, different cultures, traditions and communities is our strength. 

         Lord Harihar is a prime example of this innate quality.  When a division occurred in Hinduism between the Shaivites and the Vaishnavites,  we combined both the Gods to create a half - Shiva,  half - Vishnu image.  Lord Harihar was born. Although he is not a very popular god today, perhaps due to our unipolar thinking, but He is still worshipped in the Lingraj temple at Bhuveneshwar.  

         Harihar is unique as he combines the quality of the intellect  (Shiva) and the quality of the heart (Vishnu). Here He holds the trident and the rosary of Lord Shiva --the ability to control the mind through meditation.  He also holds the 'Sudarshan Chakra' and the conch shell of Lord Vishnu--the ability to cut through difficulties and to sustain things. 

         It is a sculpture with a powerful message and philosophy.  Let us celebrate the multi - dimensionality of our Indian civilisation. 

Lord Ganesh

Lord Ganesh

Pratihara Dynasty, 8th Century AD, Bhopal Museum

        The name Ganpati does occur in the Rig Veda but there is no mention of Lord Ganesh in the Vedas. As a god, He emerges only in the Post- Gupta Period.  By the 8th Century, he is a popular god. His popularity continues even today. 

        Since he is depicted both as a child and as an adult, since he is a portly figure with an elephant head, he is the most caricatured of the gods. He dances and plays musical instruments, he reads and writes, he sleeps and crawls, he even sits in a rocking chair or plays cricket.  His manifestation are many. We see him everywhere and in every thing.  

        This is an unusual Ganesh for he holds a rosary and a flower in his hands. With meditation we gain wisdom ( rosary);  Wisdom is rewarded (flower).