Sculpture, Mahiṣāsuramardinī, bronzo a cera persa con prabhāvali a nāga, India occidentale/Deccan, XIX secolo - 14.5 cm - Lost-wax bronze casting






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Mahiṣāsuramardinī, a bronze wax‑cast devotional sculpture with a prabhāvali halo from western India (Deccan/Maharashtra), dating to the early 19th century, in good condition and unsigned, measuring 14.5 cm high by 7.5 cm wide by 6.5 cm deep.
Description from the seller
Mahiṣāsuramardinī in bronze with prabhāvali, Western India (Deccan/Maharashtra), 19th century.
Bronze devotional cast in the Persian lost-wax technique with an arched halo, prabhāvali, and a rectangular multi-step base. The Goddess is depicted advancing, her torso adorned with jewelry and a tall conical jaṭā-mukuṭa; she wields an elongated weapon (lance/śūla) and with a determined gesture dominates the demon buffalo Mahiṣa: the animal’s body lies at the base, while the anthropomorphic demon emerges from the wound at the neck, a canonical iconographic detail of the Mahiṣāsuramardinī theme. The right leg is elegantly bent and rests squarely on the buffalo’s back, emphasizing victory; beside it, a small figure with hands joined indicates the votive use of the image, while, on the front edge of the pedestal, a pair of footprints (pādukā/pāda-chihna) offers the devotee an aniconic sign of the divine presence and of darśan. On the arch appear small apotropaic and circular emblems, including a crescent moon, in an ornamental repertoire typical of workshops in Western India. The ensemble preserves a light stratification of ritual dust in the cavities, consistent with long ritual use.
Theologically, the subject fully belongs to the Śivaita taste: Mahiṣāsuramardinī is the warrior aspect of Durga/Parvatī, the Śakti (energy) of Śiva. The scene, narrated in the Devi Māhātmya, is an allegory of the feminine principle that reestablishes cosmic order by defeating chaotic forces; the worship of the Goddess, even in a Śivaita context, integrates and “activates” Śiva’s power.
In terms of style and technique—lost-wax casting with smooth surfaces, full face, tall conical headdress, elliptical prabhāvali with punched motifs, and a low stepped base with a small donor in prayer—the work is very likely from the Deccan/Maharashtrian area and dates to the first half of the 19th century, with a language that preserves archaising elements typical of popular sculpture in Western India.
Mahiṣāsuramardinī in bronze with prabhāvali, Western India (Deccan/Maharashtra), 19th century.
Bronze devotional cast in the Persian lost-wax technique with an arched halo, prabhāvali, and a rectangular multi-step base. The Goddess is depicted advancing, her torso adorned with jewelry and a tall conical jaṭā-mukuṭa; she wields an elongated weapon (lance/śūla) and with a determined gesture dominates the demon buffalo Mahiṣa: the animal’s body lies at the base, while the anthropomorphic demon emerges from the wound at the neck, a canonical iconographic detail of the Mahiṣāsuramardinī theme. The right leg is elegantly bent and rests squarely on the buffalo’s back, emphasizing victory; beside it, a small figure with hands joined indicates the votive use of the image, while, on the front edge of the pedestal, a pair of footprints (pādukā/pāda-chihna) offers the devotee an aniconic sign of the divine presence and of darśan. On the arch appear small apotropaic and circular emblems, including a crescent moon, in an ornamental repertoire typical of workshops in Western India. The ensemble preserves a light stratification of ritual dust in the cavities, consistent with long ritual use.
Theologically, the subject fully belongs to the Śivaita taste: Mahiṣāsuramardinī is the warrior aspect of Durga/Parvatī, the Śakti (energy) of Śiva. The scene, narrated in the Devi Māhātmya, is an allegory of the feminine principle that reestablishes cosmic order by defeating chaotic forces; the worship of the Goddess, even in a Śivaita context, integrates and “activates” Śiva’s power.
In terms of style and technique—lost-wax casting with smooth surfaces, full face, tall conical headdress, elliptical prabhāvali with punched motifs, and a low stepped base with a small donor in prayer—the work is very likely from the Deccan/Maharashtrian area and dates to the first half of the 19th century, with a language that preserves archaising elements typical of popular sculpture in Western India.
