This Naga-kanya statue blends three forms – woman, viper and bird. With their exceptional beauty Naga-kanyas have been conceived mostly as ‘apsaras’ – nymphs, the creatures of ocean as well as sky, and hence, often perceived as having wings, besides the serpent part. Except her five hoods over her head, the upper half of the statue is an absolute woman with fine features and glowing face, young, vigorous, beautiful or rather sensuously modeled. Unlinked with the statue’s lower serpent-part the five hoods, more like a thing grafted rather than something grown over her head, serve as her crown without distorting her form as a woman. The tasteful use of the colors contribute their own significant bit in highlighting her femininity.
With a conch in her hands the figure of the Naga-kanya is obviously in the prayer mode making an offering. Though the deity, the offering is made to, is not known, the conch being Lord Vishnu’s attribute, the Naga-kanya might be seen as offering it to him. Being a creature of the ocean, and the conch, ocean’s product quite within her reach, for the Naga-kanya the conch might have been the most natural thing to offer to Lord Vishnu. Perhaps a forgotten context in a myth or legend, the Naga-kanya is seeking to please Lord Vishnu so that he commands the Great Bird Garuda, his vehicle, not to destroy the Nagas’ race. Mythical bird Garuda, something like a divine transform of eagle, is serpents’ traditional enemy. Maybe, the image refers to the mythical occasion when principal Nagas, perhaps with their consorts, went to Brahmadeva – Vishnu, seeking his intervention in the Sarpa-yajna – a sacrificial ritual, performed by Janameyaja, a context comprising part of the great epic Mahabharata. Mythology refers to numerous Sarpa-yajnas performed from time to time seeking to eliminate serpents. The statue might also be seen as representing an occasion from any of these other Sarpa-yajnas.