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Buddhist goddesses and then only to the Hindu pantheon.
Thus, attempting to explain the proper implication of
the symbol in combination of the character of these two animals,
it can virtually be presumed that the lion stand here in simple as
a rat killer. The very temple complex of Madan-Kamdeva situated
on the bank of river Swaswati which might have made it a rat
prone areas as according to the views put forward by the great
theologian Manu. This might have prompted the sculptors to invent
a symbol as a preventing measure against the all projecting danger
of rat to the majestic temple complex. Highlighting the graveness
of the problem the sculptor used the king of the beast, more
appropriately, the prime associate of mother goddesses as a
protecting power of these temples against this problem. Not only
to the temple complex but for the entire agricultural economy of
the state might have suffered from the emerging threat of the little
creatures and the people's belief turned towards the mother
goddess as the saviour. She with her terrible nature in the form of
lion emerged here as the rescuer of the people from the danger.
Coming to the point of its aesthetic application, the
sculpture seem to be more demonic in appearance comparing to
the lion that we have found in the Gaja-Simha motif. At present
this unique item survived only with its head portion which makes
the aesthetic analysis of the same almost as a difficult task to
achieve. But still, the lion supposed to have a spiral curve in its
stand which in turn instituted a dragonic orientation to this
creation and thus inspired us to think about the influence of a
high profile Mongolian culture(or the culture of the land dragon)
to this corners of Indian subcontinent.