Chiara Policardi

The Goddess on the Lion

Introduction

The goddess on the lion . Unravel the origins of the Indian warrior goddess and lion association. Discover pre-Kuṣāṇa influences, the role of Nanā, and its ties to early Hinduism and kingship ideology.

Abstract

This paper focuses on the genesis of the association between the Indian warrior goddess and the lion. As is well-known, this is a goddess with a multifaceted identity, who evokes both imperial grandeur and village cultic practices. This figure cannot be identified as Mahiṣāsuramardinī or Durgā in any Pre-Kuṣāṇa and Kuṣāṇa text or inscription. A considerable influence on her burgeoning representation was probably exercised by Nanā, a Hellenistic goddess, who takes on characteristics of the Mesopotamian Inanna-Ištar, typically associated with lions. Significantly, in the early centuries CE, this feline was still a widespread species on the Subcontinent and had already become identified as the fiercest wild predator, informing the long-lasting lion-warrior imagery. While the background and the rise of Durgā have been the object of several studies, relatively little attention has been paid to her symbolic association with the lion as a key perspective that may contribute to providing a deeper understanding of both the shaping and the significance of this divine figure. By analysing some of the most significant of the earliest iconographic and textual representations, this paper is an initial attempt to employ the feline attribute as a prism to trace the earliest phase in the historical process of the development of the goddess. It may provide insights regarding both the degree of entanglement between local cults and early Hinduism, and the interrelation between the representation of this warrior goddess and kingship ideology in Kuṣāṇa and early Gupta India.

Review

This paper proposes an intriguing and timely re-evaluation of the foundational association between the Indian warrior goddess and her iconic lion mount, specifically focusing on its genesis in the Pre-Kuṣāṇa and Kuṣāṇa periods. The abstract rightly identifies a significant gap in scholarship, noting that while the rise of figures like Durgā has received considerable attention, the symbolic and historical development of her leonine attribute has largely been overlooked as a key analytical lens. By employing this "feline attribute as a prism," the author aims to trace the earliest phases of this divine figure's development, promising to shed new light on a multifaceted goddess whose identity spans imperial grandeur and local cultic practices, without presumptively identifying her as Mahiṣāsuramardinī or Durgā in these early stages. The proposed methodology, analyzing "some of the most significant of the earliest iconographic and textual representations," is commendable for its interdisciplinary approach. The abstract puts forward compelling hypotheses for the lion association, notably the considerable influence of the Hellenistic goddess Nanā, who inherits characteristics from the Mesopotamian Inanna-Ištar, both typically associated with lions. Furthermore, the paper wisely contextualizes this by noting the widespread presence of lions in the Subcontinent during the early centuries CE and their established identification as fierce predators, which undoubtedly informed the "lion-warrior imagery." The broader implications for understanding the entanglement between local cults and early Hinduism, as well as the interrelation between the goddess's representation and kingship ideology in Kuṣāṇa and early Gupta India, highlight the significant intellectual scope and potential impact of this research. Overall, this paper presents a highly original and well-conceived research agenda that promises to be a valuable contribution to the study of ancient Indian religious history and iconography. To further strengthen its arguments, the full paper should provide a rigorous evidentiary basis for the proposed link with Nanā, detailing the specific textual and iconographic parallels that support this cross-cultural transmission. It will also be crucial to articulate clearly how employing the "feline attribute as a prism" yields genuinely new understandings beyond what existing scholarship on Durgā's emergence has offered, demonstrating the unique insights gained through this specific analytical focus. Given its innovative approach and ambitious scope, this work holds considerable promise for advancing our understanding of a pivotal divine figure in Indian culture.

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