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Abstract: The paper discusses sculptures which appear to be ligas featuring four goddesses facing outward. These include a complex 17th(?)century Tantric sculpture from Nepal placed on a three-dimensional stone
maala and its possible prototypes, the so-called akti- or devligas
found in Bengal, which have tentatively been dated to between the 9th and
13th centuries. The significance of these sculptures and the identity of the
four goddesses pose major problems. The paper also addresses connections between goddesses and ligas and the phenomenon of feminine
ligas, namely ligas serving as a focus of goddess cult worship.
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G. Bhnemann
[2]
Fig. 1 Liga in the sunken fountain in the (Man)mohan courtyard of the Hanmnhok Royal Palace, Kathmandu. Photos: Gudrun Bhnemann
[3]
239
Goddess 2
mace | plough
three arrows | bow
Goddess 3
conch | mace
single arrow | bow
Goddess 4
All goddesses are seated in lalitsana on the pericarp (karik) of an eightpetalled double lotus (vivapadma) from which the liga emerges. The sculpture show goddesses 1 and 3 with the right leg hanging down and the left leg
folded on the seat and goddesses 2 and 4 with the left leg hanging down and
the right one folded.4
The four Tantric goddesses have not yet been identified. Their iconography does not correspond with that of another group of four goddesses, namely
the sisters of a manifestation of iva called Tumburu as described in texts.
One would associate several of the hand-held attributes with Vaiava deities.
The top part of the liga (Fig. 1b) features a hexagram (akoa) consisting of two interlaced triangles (trikoa). Two such triangles are often
It is unclear whether the line drawings in this collection illustrate this sculpture before
it was damaged or an unknown similar sculpture in a different location.
3 The shape of this attribute (also held by goddess 1) in the sculpture resembles a discus.
In the corresponding line drawing a mirror is depicted.
4 Here the line drawings are at variance and show goddesses 1 and 4 with the right leg
hanging down and goddesses 2 and 3 with the left leg hanging down.
2
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G. Bhnemann
Fig. 2 Details of the four goddess figures on the four sides of the Liga.
Photos: Gudrun Bhnemann
[4]
[5]
241
Fig. 3 Manuscript leaf, ink on paper; National Archives of Nepal, Kathmandu (3/40).
Photo courtesy of Rajan Shrestha
242
G. Bhnemann
[6]
[7]
243
A comparison with older photographs shows that several sculptures in the fountain
were rearranged after the 1934 earthquake.
244
G. Bhnemann
[8]
torsos or whole figures. Some have been labelled caturmukhaligas in catalogues, but no corresponding textual descriptions have been found so far
which support this term. When S.K. SARASWATI (1932: 189) described the
stone sculptures, he labelled them ligas with four aktis, ivas female
energies. Enamul HAQUE borrowed this expression and noted that these
specimens are a Tntric exposition of a syncretic concept depicting phallic
emblem of iva in conjunction with the akti (1973: 200, and 1992: 135).
Adalbert GAIL coined the term catuaktiliga (HAQUE/GAIL 2008: 43).
The stone sculptures show four goddess figures facing outward with their
backs attached to a central shaft, which is more or less clearly recognizable
as a liga. The liga often rests on the base of a double lotus (vivapadma),
as in the sculpture from Kathmandu. However, in the stone sculptures from
Bengal, the goddesses have identical features. Either their whole bodies are
fully visible (Figs. 4a-b, 5a-c) or only the upper half of them, as far down as
their breasts (Fig. 4c) or their navel (Fig. 5d). The upper body is bare except
for a necklace. When the entire body is visible, the legs are in a cross-legged
[9]
245
See SENGUPTA/SAHA 2013: 122, 125, fig. 3; SENGUPTA/SAHA 2014: 128, fig. 18.
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G. Bhnemann
[10]
the four goddesses as representations of Prvat practising penance and worshipping iva, noting that [t]hese sculptures show Prvat on all the four sides
of a liga seated cross-legged with both hands joined together in adoration.
... The type can be named as rdhik just to distinguish it from tapasvin.
Although JOSHI does not discuss the matter further, his statement implies that
he does not consider the sculptures akti- or devligas in the sense of either
feminine ligas (namely, ligas serving as a focus of goddess worship) or
ligas emanating female figures, but as regular ivaligas worshipped by Prvat in her manifestation as a female ascetic. This interpretation does not explain why the four figures of Prvat appear with their backs against the liga
they supposedly worship. Such a position of the body would rather support
the assumption that the goddesses emanate from the liga (and are not worshipping it), but the question would then arise why the sculptures frequently
display the ajali gesture characteristic not of emanations but of devotees.
Since none of the sculptures has been found in situ, we can only speculate
about their placement. Some of the stone sculptures have tall shafts underneath them (Figs. 4c, 5c) and were apparently inserted into a base. Others
merely rested on lotuses (Figs. 4b, 5a/d)10. GAIL (HAQUE/GAIL 2008: 43) assumes that these ligas must have been connected with iva and not akti
temples. One could imagine that they were installed in sarvatobhadra-type
temples, that is, temples with openings in the four cardinal directions, with
each figure facing one of the entrances. Devotees could then view a goddess
from each direction. It is noteworthy that in Bengal comparatively few caturmukhaligas featuring male figures have been found. HAQUE 1992: 133 records only eight such sculptures as compared to eleven aktiligas that he
knows of. Apparently female figures traditionally mark the directions.
In passing, I will here mention a modern interpretation of similar sculptures featuring goddess figures in a standing position with their backs attached to a liga and much smaller in size than the liga. June MCDANIEL11
reports that an informant in Bengal explained to her that the four goddesses
are ivas four wives, Kl, Um, Prvat and akti (or, according to one
tantric practitioner, Kualin). If given offerings, the wives can channel the
blessings of their spouse, iva.
10 See HAQUE/GAIL 2008: 193, *170 and 465, pl. 281; HAQUE 1992: pl. 105.
11 Two email messages, dated April 11, 2011.
[11]
247
now preserved in the Newark Museum and labelled Four Goddess Yantra (acc.no.
89.153; see http://www.newarkmuseum.org/museum_default_page.aspx?id=10836).
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G. Bhnemann
[12]
[13]
249
Fig. 8 Metal vase, formerly in the Krishna Nathan Gallery, New York. a) Gag;
b) Brhm; c) Indr. After BHATTACHARYA 2000b: figs. 15-17
mounts shown to their right, Gouriswar BHATTACHARYA (2000b: 1358) identified the goddesses as Gag (with a makara), one-headed Brahm (with
a goose), Indr (with an elephant), and Durg or Prvat (with a lion). On
the rim of the pedestal, in front of each goddess, a snake hood is visible,
which possibly held offerings, and figures of two devotees are shown kneeling at the sides.
While the metal liga in the Newark Museum possibly features Brahm,
Indr, Durg/Prvat and Vaiav, the vase previously in the Krishna
Nathan Gallery (which was likely once topped by a liga) possibly displays
another group of goddesses (i.e. with Gag instead of Vaiav).
However, it remains uncertain whether the goddesses featured on the
Bengali ligas, who are not accompanied by animal mounts, correspond with
either group. In the absence of any textual material to provide clues, it is also
doubtful whether the term devliga or aktiliga is applicable to these sculptures, and so I hesitate to impose it on these objects.
3. Goddesses and Ligas
While the identity of the four goddesses and the ritual significance of these
ligas remain a puzzle, one can point to the many connections between goddesses and ligas. I will deal with this complex topic here only briefly, dividing the material broadly into three categories.
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G. Bhnemann
[14]
Fig. 9 Goddesses carrying a Liga placed on a base. a) Tushiti, Royal Palace, Patan;
b) Sunken stepped fountain, (Man)mohan courtyard, Hanmnhok Royal Palace, Kathmandu; c) Manuscript leaf, ink on paper; National Archives of Nepal, Kathmandu (3/40).
Photos: Gudrun Bhnemann (a, b), courtesy of Rajan Shrestha (c)
CE in the former royal palace of Patan, and its parallel, a damaged sculpture (Fig. 9b)
in the fountain in the (Man)mohan courtyard of the Hanmnhok Royal Palace in
Kathmandu, can be discerned more clearly in the line drawing in the aforementioned
manuscript Nnstotracitrasagraha (Fig. 9c). The four hand-held attributes (liga,
skull cup, noose and goad) correspond with the iconography of a yogin described, according to DYCZKOWSKI 2009: 248, in a Newar ritual manual. For a manuscript of this
manual, titled Pacimajyehmnyakramrcpaddhati, see National Archives of Nepal,
Kathmandu, acc.no. 14/876 = Nepalese-German Manuscript Preservation Project, reel
no. B 191/8 (email message from Mark Dyczkowski, dated August 24, 2011). DEVA
1984: 49 and BANGDEL 1995: 279/58 labelled the sculpture as Bhairava. Pandit Magalnanda (in GAIL 1984-88, 2: 45 and in SHRESTHA 1996: 9/58) labelled it as a ketrapla.
A form of Klartri (My) holding a liga is described in Mahdharas Mantramahodadhi (BHNEMANN 2000-01, 1: 184-185).
16 See RAO 1914-16, 1: 362 for a description of the goddess Bhtamt wearing a liga
on her body.
17 See, for example, RAO 1914-16, 1: 375, pl. CXII, and MAJUMDAR 1943: 452 for a goddess carrying a liga on her head.
[15]
251
Fig. 10 Khulna Museum, Khulna, Bangladesh (KM 723). Photo: Gerd Mevissen
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G. Bhnemann
[16]
[17]
253
25 See RAO 1914-16, 2: 62, note 4; MITTERWALLNER 1984: 25-27; BRUNNER 1998: 91, 92,
94-96; STHAPATI 2002: 36; AGRAWALA 2008: 216, 249; DYCZKOWSKI 2009: 260-261.
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G. Bhnemann
[18]
xviii, 92, 128 (with photo 28) erroneously classifies the sculpture as a male ligodbhavamrti. A colour photograph of the sculpture was recently published in DALLAPICCOLA 2014: 56, fig. 6 (the image has erroneously been flipped horizontally).
[19]
255
Fig. 15 Relief sculpture at the prkra wall of the temple complex at railam.
Photo courtesy of Hartmut Buescher
This is especially well attested in the case of Sarasvat but also of other goddesses.29
David SHULMAN (2014: 12) describes a liga in the Mayranthasvm
Temple at Mayiladuturai, Tamilnadu, which is decorated as a female and
worshipped as the goddess Anavidy/Anavidymbikai.
The practice of worshipping a goddess in the form of a liga is, however,
not widespread.
4. Concluding Remarks
Taking all the evidence into consideration, it appears that despite some similarities the stone or metal akti- or devligas of Bengal belong to a different tradition than the stone sculpture on the maala base from
(Man)mohan courtyard of the Hanmnhok Royal Palace in Kathmandu.
The ligas from Bengal are simpler in design and much earlier. The fact that
they are only found in certain parts of Bengal points to a local tradition. That
some of these sculptures were only roughly executed, resulting in indistinct
features, would indicate a folk tradition of worship.
The complex stone sculpture from Kathmandu is a refined and unique piece
of art of a later time period. The four goddesses attached with their backs to
the liga belong to a specific yet unidentified Tantric tradition. They are
29 See BONAZZOLI 1980: 220, 226, 227; see also EICHINGER FERRO-LUZZI 1980: 50.
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G. Bhnemann
[20]
different in design, were studied by GAIL 2000. These maalas date from the 17th century onward.
31 This list is necessarily preliminary in nature and some entries in it may overlap.
[21]
257
7. VRM, Rajshahi, acc.no. 248; ht. 27.8 cm. Original site: Amrail, Mohanpur,
Rajshahi. See HAQUE 1992: 395, no. 1793; RAHMAN 1998: 181, no. 471. Unpublished.
8. VRM, Rajshahi, acc.no. 265; ht. 31.7 cm. From Dinajpur district, original site
unknown. See HAQUE 1992: 134, 395, no. 1787; RAHMAN 1998: 181, no. 472.
Unpublished.
9. VRM, Rajshahi, acc.no. 788; ht. 7.4 cm (?). Original site: Tetulia, Panchagarh.
See HAQUE 1992: 134, 395, no. 1790; RAHMAN 1998: 181-182, no. 473. Unpublished.
10. Santa, Bogra. See HAQUE 1992: 396, no. 1807. Unpublished.
5.1.2 In West Bengal, India
11. Balurghat College Museum (BCM), Balurghat, acc.no. 20, ht. 46 cm. (Fig. 4b)
12. BCM, Balurghat, acc.no. 34. Unpublished; photographed by Gudrun Melzer
and Gerd Mevissen in 2011.
13. Dakshin Dinajpur District Museum, Balurghat, acc.no. 43; 39.6 x 22.9 cm. See
BHATTACHARYA 2002: 8; GHOSH 2008-09: 132 pl. 11.19, 139 no. 50.
14. Dehabandh village (near Birhatta) at Kushmandi Police Station, Dakshin Dinajpur District. See SARASWATI 1932: 188-189. Unpublished.
15. Jhargram, Medinipur. See HAQUE 1992: 395, no. 1799. See also GHOSH 1978:
345, pl. 17 (as referred to in DAS GUPTA 2011: 1097, 1100, note 20) or pl. 27
(as referred to in HAQUE 1992: 395).
16. Murshidabad District Museum (MDM), Jiaganj, acc.no. not available. Unpublished; photographed by Gudrun Melzer and Gerd Mevissen in 2011.
17. MDM, acc.no. not available. Unpublished; photographed by Gudrun Melzer and
Gerd Mevissen in 2011.
18. Asutosh Museum of Indian Art (AMC), University of Calcutta, Kolkata, acc.
no. not available. See GHOSH 1961: 70, pl. LXXXI.E; HAQUE 1992: 395, no. 1783.
19. AMC, Kolkata, acc.no. not available. From Burdwan district, original site unknown. See HAQUE 1992: 395, no. 1784. Unpublished.
20. AMC, Kolkata, acc.no. not available. Original site: Debipur, Dinajpur. See
HAQUE 1992: 395, no. 1785, pl. 106.
21. State Archaeological Museum, West Bengal (SAM), Kolkata, acc.no. R.06.248;
43.5 x 15.5 cm. Original site: Shyamchangra, Jaugram, Bardhaman. See SAM
2008: [14], col.pl.; DAS GUPTA 2011: 1098; SENGUPTA/SAHA 2013: 122, 125,
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G. Bhnemann
[22]
no. 2, fig. 3; SENGUPTA/ SAHA 2014: 128, fig. 18. On the pedestal, below the
goddesses, the figures of the following four animal mounts have been noted:
in the south/front: a deer; in the west: an alligator; in the north: a tortoise; in the
east: a bull. (Fig. 4a)
22. SAM, Kolkata, acc.no. R.06.06; 5.5 x 4.6 cm. Original site: Baruipur, South 24
Parganas. See SENGUPTA/SAHA 2013: 122, 125, no. 1, fig. 2; SENGUPTA/ SAHA
2014: 130, no. 22; 266, no.13. It seems to me that the three inscribed letters
(see SENGUPTA/SAHA 2013: 122, 125; SENGUPTA/SAHA 2014: 130, 266
[appendix 1, fig. 13]), are a later addition. I am not completely convinced that
the figures attached to the liga are actually female.
23. Malda Museum, Malda, acc.no. RL-1; 43 x 26 cm. Original site: Bamongola,
Malda. See BHATTACHARYYA 1982: 11, no. RL-1 Caturmukha linga (sic);
BHATTACHARYA 2002: 8. (Fig. 5b)
24. Mandirtala, district of South 24 Parganas. Preserved in Panchayat office
Mandirtala (Sagar Island) (DAS GUPTA 2011: 1100, note 21); described in
DAS GUPTA 2011: 1097-1098.
25. Paikore, Birbhum. See HAQUE 1992: 396, no. 1805. See also GHOSH 1978:
160, pl. 27 (as referred to in HAQUE 1992: 396, and DAS GUPTA 2011: 1097,
1100, note 18).
26. Purkayetchar, South 24 Parganas. Preserved in a local temple, in Mathurapur
Thana, but now lost (DAS GUPTA 2011: 1100, note 21); described in DAS
GUPTA 2011: 1097-1098.
5.1.3 In Nepal
27. Stone sculpture in the sunken stepped fountain (hiti) in the (Man)mohan courtyard of the Hanumnhok Royal Palace, Kathmandu (Figs. 1-2).
See also the four line drawings in a concertina-type paper manuscript (thysaph) labelled Nnstotracitrasagraha in the National Archives of Nepal in
Kathmandu, acc.no. 3/40 (= Nepalese-German Manuscript Preservation Project, reel no. A 1174/24) (Fig. 3).
5.1.4 In Collections in Europe
28. Russek Collection, Switzerland, acc.no. 238 I BIP; ht. 29 cm. Originally from
Bangladesh (BHATTACHARYA 1993: 93 [2000a: 299]). See RUSSEK/HANSMANN/HANSMANN 1986: 168, pl. 193; BHATTACHARYA 1993: fig. 1 (2000a:
pl. 28.1).
[23]
259
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22 . 2015
herausgegeben von / edited by
Gerd J.R. Mevissen
WEIDLER Buchverlag
Inhalt / Contents
MIKHAEL D. BUKHARIN
Wissenschaft ist nach meiner Meinung nur ein anderer
Ausdruck fr Humanitt .... Letters of A. Grnwedel to
W.W. Radloff from the Collection of the Archives of the
Russian Academy of Sciences, St.-Petersburg Branch . . . . . . . . . . . . 7
ANDREW HUXLEY
Who should pay for Indological Research? The debate
between 1884 and 1914 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
JOHANNES SCHNEIDER
Eine buddhistische Sicht auf den Buddhvatra . . . . . . . . . . . . . . . . 87
ULF JGER
Dionysisches in Gandhara. Zu einem bemerkenswerten
Gandhararelief der Kuschanzeit (ca. 2.-3. Jh. AD) in der
Sammlung Florence Gottet/Schweiz . . . . . . . . . . . . . . . . . . . . . . . 103
JRGEN NEUSS
Unpublished Inscriptions from the Amarevara Temple,
Mndht . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123
GAUTAMA V. VAJRACHARYA
Corrected Reading of a Nepali Inscription . . . . . . . . . . . . . . . . . . . 151
GOURISWAR BHATTACHARYA
Was there any Deity called Madhureika? . . . . . . . . . . . . . . . . . . 155
GOURISWAR BHATTACHARYA
From Gaddev to r/Lakm and from Cakrapurua
to Pui/Sarasvat: A Critical Appraisal of Sculptures
Depicting Vius Two Consorts in Eastern India . . . . . . . . . . . . . 159