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Kali
For other uses, see Kali (disambiguation).The black one
redirects here. For the 2005 dronemetal album, see Black One. For
the male choral group,see The Black Ones.
Kl (/kli/; Sanskrit: & Bengali: ; IPA:[kli]), also known
asKlik (Sanskrit: ), is theHindu goddess associated with
empowerment, or shakti.She is the fierce aspect of the goddess
Durga.[1] TmeKali comes from k, which means black, time, death,
lordof death: Shiva. Since Shiva is called Klathe eter-nal timethe
nl, his consort, also means Time orDeath (as in time has come).
Hence, Kli is theGoddess of Time, Change, Power and Destruction.
Al-though sometimes presented as dark and violent, her ear-liest
incarnation as a figure of annihilation of evil forcesstill has
some influence. Various Shakta Hindu cosmolo-gies, as well as Shkta
Tantric beliefs, worship her as theultimate reality or Brahman.
Comparatively recent de-votional movements largely conceive Kli as
a benevo-lent mother goddess.[2] She is often portrayed standing
ordancing on her husband, the god Shiva, who lies prostratebeneath
her. Worshipped throughout India but particu-larly in Kashmir,
South India, Bengal, and Assam, Kaliis both geographically and
culturally marginal.[3]
1 Etymology
Kl is the feminine form of klam (black, darkcoloured).[4] Kla
primarily means time but alsomeans black in honor of being the
first creation beforelight itself. Kl means the black one and
refers to herbeing the entity of being beyond time, or, having
con-quered time. Kli is strongly associated with Shiva, andShaivas
derive the masculine Kla (an epithet of Shiva)to come from her
feminine name. A nineteenth-centurySanskrit dictionary, the
Shabdakalpadrum, states: - kla iva tasya patntikl - Shiva is Kla,
thus, his consort is Kli referring toDevi Parvathi being a
manifestation of Devi MahaKali.Other names include Klartri (black
night), as de-scribed above, and Klik (relating to time) and
Kallie(black alchemist). Coburn notes that the name Kl canbe used
as a proper name, or as a description of color.[5]
Klis association with darkness stands in contrast to herconsort,
Shiva, who manifested after her in creation, andwho symbolises the
rest of creation after Time is created.
In his supreme awareness of Maya, his body is coveredby the
white ashes of the cremation ground (Sanskrit:mana) where he
meditates, and with which Kli is alsoassociated, as mana-kl.
2 Origins
Hugh Urban notes that although the word Kl appears asearly as
the Atharva Veda, the first use of it as a propername is in the
Kathaka Grhya Sutra (19.7).[6] Kali is thename of one of the seven
tongues of Agni, the [Rigvedic]God of Fire, in the Mundaka
Upanishad (2:4), but it isunlikely that this refers to the goddess.
The first appear-ance of Kli in her present form is in the Sauptika
Parvanof the Mahabharata (10.8.64). She is called
Klartri(literally, black night) and appears to the Pandava
sol-diers in dreams, until finally she appears amidst the fight-ing
during an attack by Drona's son Ashwatthama. Shemost famously
appears in the sixth century Devi Mahat-myam as one of the shaktis
of Mahadevi, and defeatsthe demon Raktabija (Bloodseed). The
tenth-centuryKalika Purana venerates Kli as the ultimate
reality.According to David Kinsley, Kli is first mentioned
inHinduism as a distinct goddess around 600 CE, and thesetexts
usually place her on the periphery of Hindu soci-ety or on the
battlefield.[7] She is often regarded as theShakti of Shiva, and is
closely associated with him in var-ious Puranas. The Kalika Purana
depicts her as the AdiShakti (Fundamental Power) and Para Prakriti
or be-yond nature.
3 Worship and mantra
Kali could be considered a general concept, like Durga,and is
mostly worshiped in the Kali Kula sect of wor-ship. The closest way
of direct worship is Maha Kali orBhadra Kali (Bhadra in Sanskrit
means 'gentle'). Kaliis worshiped as one of the 10 Mahavidya forms
of AdiParashakti (Goddess Durga) or Bhagavathy according tothe
region. The mantra for worship is[8] called Devi Ar-gala
Stotram.[9]
Sanskrit:
1
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2 4 YANTRA
(Sarvamagalamgaly iv sarvrthasdhik .aray tryambak gauri nryai
nam'stu t.
O jayant mangala kl bhadrakl kaplin . durgkam iv dhtr svh svadh
nam'stu t.)[10]
4 Yantra
Kali Yantra
Goddesses play an important role in the study and prac-tice of
Tantra Yoga, and are affirmed to be as central todiscerning the
nature of reality as are the male deities.Although Parvati is often
said to be the recipient and stu-dent of Shiva's wisdom in the form
of Tantras, it is Kaliwho seems to dominate much of the Tantric
iconography,texts, and rituals.[11] In many sources Kli is praised
asthe highest reality or greatest of all deities. The
Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all
arisefrom her like bubbles in the sea, ceaselessly arising
andpassing away, leaving their original source unchanged.The
Niruttara-tantra and the Picchila-tantra declare allof Klis mantras
to be the greatest and the Yogini-tantra,Kamakhya-tantra and the
Niruttara-tantra all proclaimKli vidyas (manifestations of
Mahadevi, or divinity it-self). They declare her to be an essence
of her own form(svarupa) of the Mahadevi.[12]
In theMahanirvana-tantra, Kli is one of the epithets forthe
primordial sakti, and in one passage Shiva praises her:
At the dissolution of things, it is Kla[Time] Who will devour
all, and by reason ofthis He is called Mahkla [an epithet of
LordShiva], and since Thou devourest MahklaHimself, it is Thou who
art the Supreme Pri-mordial Klika. Because Thou devourest Kla,Thou
art Kli, the original form of all things,
kali, dankuni, Bengal, India
and because Thou art the Origin of and de-vourest all things
Thou art called the Adya [thePrimordial One]. Re-assuming after
Dissolu-tion Thine own form, dark and formless, Thoualone remainest
as One ineffable and incon-ceivable. Though having a form, yet art
Thouformless; though Thyself without beginning,multiform by the
power of Maya, Thou art theBeginning of all, Creatrix, Protectress,
and De-structress that Thou art.[11]
The figure of Kli conveys death, destruction, and theconsuming
aspects of reality. As such, she is also a for-bidden thing, or
even death itself. In the Pancatattvaritual, the sadhaka boldly
seeks to confront Kali, andthereby assimilates and transforms her
into a vehicle ofsalvation.[13] This is clear in the work of the
Karpuradi-stotra,[14] a short praise of Kli describing the
Pan-catattva ritual unto her, performed on cremation
grounds.(Samahana-sadhana)
He, O Mahkli who in the cremation-ground, naked, and with
dishevelled hair, in-tently meditates upon Thee and recites
Thymantra, and with each recitation makes offer-ing to Thee of a
thousand Akanda flowers withseed, becomes without any effort a Lord
of theearth. Oh Kli, whoever on Tuesday at mid-night, having
uttered Thy mantra, makes of-fering even but once with devotion to
Thee ofa hair of his Shakti [his energy/female com-panion] in the
cremation-ground, becomes agreat poet, a Lord of the earth, and
ever goesmounted upon an elephant.[13]
The Karpuradi-stotra clearly indicates that Kli is morethan a
terrible, vicious, slayer of demons who servesDurga or Shiva. Here,
she is identified as the suprememistress of the universe,
associated with the five ele-ments. In union with Lord Shiva, she
creates and de-stroys worlds. Her appearance also takes a
different
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3
turn, befitting her role as ruler of the world and objectof
meditation.[15] In contrast to her terrible aspects, shetakes on
hints of a more benign dimension. She is de-scribed as young and
beautiful, has a gentle smile, andmakes gestures with her two right
hands to dispel any fearand offer boons. The more positive features
exposed of-fer the distillation of divine wrath into a goddess of
sal-vation, who rids the sadhaka of fear. Here, Kali appearsas a
symbol of triumph over death.[16]
5 Bengali tradition
Kali Puja festival in Kolkata.
Kali is also a central figure in late medieval Bengalidevotional
literature, with such devotees as RamprasadSen (171875). With the
exception of being associatedwith Parvati as Shiva's consort, Kli
is rarely pictured inHindu legends and iconography as a motherly
figure untilBengali devotions beginning in the early eighteenth
cen-tury. Even in Bengli tradition her appearance and habitschange
little, if at all.[17]
The Tantric approach to Kli is to display courage by
con-fronting her on cremation grounds in the dead of night,despite
her terrible appearance. In contrast, the Ben-gali devotee
appropriates Klis teachings adopting theattitude of a child, coming
to love her unreservedly. Inboth cases, the goal of the devotee is
to become recon-ciled with death and to learn acceptance of the way
thatthings are. These themes are well addressed in Rm-prasds
work.[18] Rmprasd comments in many of hisother songs that Kli is
indifferent to his wellbeing, causeshim to suffer, brings his
worldly desires to nothing and hisworldly goods to ruin. He also
states that she does not be-have like a mother should and that she
ignores his pleas:
Canmercy be found in the heart of her whowas born of the stone?
[a reference to Kali asthe daughter of Himalaya]Were she not
merciless, would she kick thebreast of her lord?Men call you
merciful, but there is no trace ofmercy in you, Mother.You have cut
off the heads of the children ofothers, and these you wear as a
garland aroundyour neck.It matters not how much I call you
Mother,Mother. You hear me, but you will notlisten.[1]
1. ^ D. Kinsley p. 128.
To be a child of Kli, Rmprasd asserts, is to be deniedof earthly
delights and pleasures. Kli is said to refrainfrom giving that
which is expected. To the devotee, it isperhaps her very refusal to
do so that enables her devoteesto reflect on dimensions of
themselves and of reality thatgo beyond the material
world.[19][20]
A significant portion of Bengali devotional music featuresKli as
its central theme and is known as Shyama Sangeet(Music of the
Night). Mostly sung by male vocalists,today even women have taken
to this form of music. Oneof the finest singers of Shyma Sngeet is
Pannalal Bhat-tacharya.In Bengal, Kli is venerated in the festival
Kali Puja, thenew moon day of Ashwin month which coincides
withDiwali festival.In a unique form of Kli worship, Shantipur
worshipsKli in the form of a hand painted image of the deityknown
as Poteshwari (meaning the deity drawn on apiece of cloth).
6 Legends
6.1 Slayer of Raktabija
In Klis most famous legend, Devi Durga (AdiParashakti) and her
assistants, the Matrikas, wound thedemon Raktabija, in various ways
and with a variety ofweapons in an attempt to destroy him. They
soon findthat they have worsened the situation for with every
dropof blood that is dripped from Raktabija he reproduces aclone of
himself. The battlefield becomes increasinglyfilled with his
duplicates.[21] Durga, in need of help, sum-mons Kli to combat the
demons. It is said, in someversions, that Goddess Durga actually
assumes the formof Goddess Kli at this time. The Devi Mahatmyam
de-scribes:
Out of the surface of her (Durgas) fore-head, fierce with frown,
issued suddenly Kali ofterrible countenance, armed with a sword
and
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4 6 LEGENDS
The Goddess Ambika Leading the Eight Matrikas in BattleAgainst
the Demon Raktabija, Folio from a Devi Mahatmya -(top row, from the
left) the Matrikas - Narasimhi, Vaishnavi, Ku-mari, Maheshvari,
Brahmi. (bottom row, from left) Varahi, Ain-dri, Chamunda or Kali
(drinking the demons blood), Ambika. onthe right, demons arising
from Raktabias blood
noose. Bearing the strange khatvanga (skull-topped staff ),
decorated with a garland ofskulls, clad in a tigers skin, very
appalling ow-ing to her emaciated flesh, with gaping mouth,fearful
with her tongue lolling out, having deepreddish eyes, filling the
regions of the sky withher roars, falling upon impetuously and
slaugh-tering the great asuras in that army, she de-voured those
hordes of the foes of the devas.[22]
Kali destroys Raktabija by sucking the blood from hisbody and
putting the many Raktabija duplicates in hergaping mouth. Pleased
with her victory, Kali then danceson the field of battle, stepping
on the corpses of theslain.[23] In the Devi Mahatmya version of
this story, Kaliis also described as aMatrika and as a Shakti or
power ofDevi. She is given the epithet Cu (Chamunda),i.e. the
slayer of the demons Chanda and Munda.[24]Chamunda is very often
identified with Kali and is verymuch like her in appearance and
habit.[25]
6.2 Dakshina Kali
In her most famous pose as Daksinakali, popular legendssay that
Kali, becoming drunk on the blood of her victimson the battlefield,
dances with destructive frenzy. She isabout to destroy the whole
universe when, urged by all thegods, Shiva lies in her way to stop
her. In her fury, shefails to see the body of Shiva lying amongst
the corpseson the battlefield and steps upon his chest.[26]
RealizingShiva lies beneath her feet, her anger is pacified and
shecalms her fury. Though not included in any of the pu-ranas,
popular legends state that Kali was ashamed at theprospect of
keeping her husband beneath her feet and thusstuck her tongue out
in shame. The Devi-Bhagavata Pu-rana, which goes into great depths
about the goddess Kali,reveals the tongues actual symbolism.The
characteristic icons that depict Kali are the follow-ing; unbridled
matted hair, open blood shot eyes, open
Bhadrakali (a gentle form of Kali), circa 1675. A painting
madein India, Himachal Pradesh, Basohli, now placed in LACMA.
mouth and a drooping tongue; in her hands, she holds aKhadga
(bent sword or scimitar) and a human head; shehas a girdle of human
hands across her waist and an en-chanted Shiva lies beneath her
feet. Each of these iconsrepresent a deep philosophical
epithet.[27] The droopingout-stuck tongue represents her
blood-thirst. Lord Shivabeneath her feet represents matter, as Kali
is undoubt-edly the primeval energy. The depiction of Kali on
Shivashows that without energy, matter lies dead.[28] Thisconcept
has been simplified to a folk-tale depicting a wifeplacing her foot
on her husband and sticking her tongueout in shame. In tantric
contexts, the tongue is seen todenote the element (guna) of rajas
(energy and action)controlled by sattva.If Kali steps on Shiva with
her right foot and holds thesword in her left hand, she is
considered to be DakshinaKali.[29][30] The Dakshina Kali Temple has
important re-ligious associations with the Jagannath Temple and it
isbelieved that Daksinakali is the guardian of the kitchen ofthe
Lord Jagannath Temple. Puranic tradition says that inPuri, Lord
Jagannath is regarded as Daksinakalika. God-dess Dakshinakali plays
an important role in the 'Niti' ofSaptapuri Amavasya.[31]
One South Indian tradition tells of a dance contest be-tween
Shiva and Kali. After defeating the two demonsSumbha and Nisumbha,
Kali takes up residence in theforest of Thiruvalankadu or
Thiruvalangadu. She terror-izes the surrounding area with her
fierce, disruptive na-ture. One of Shivas devotees becomes
distracted whileperforming austerities, and asks Shiva to rid the
forestof the destructive goddess. When Shiva arrives, Kalithreatens
him, claiming the territory as her own. Shivachallenges Kali to a
dance contest; both of them danceand Kali matches Shiva in every
step that he takes un-til Shiva takes the Urdhvatandava step, by
verticallyraising his right leg.[32] Kali refuses to perform this
step,which would not befit her as a woman, and became
paci-fied.
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6.3 Smashan Kali
If the Kali steps out with the left foot and holds the swordin
her right hand, she is the terrible form of Mother,the Smashan Kali
of the cremation ground.[29][30] She isworshiped by tantrics, the
followers of Tantra, who be-lieve that ones spiritual discipline
practiced in a smashan(cremation ground) brings success quickly.
Sarda Devi,the consort of Ramakrishna Paramhansa, worshippedSmashan
Kali at Dakshineshwar.[33]
6.4 Maternal Kali
At the time of samundra manthan when amrit came out,along with
that came out poison which was going to de-stroy the world hence on
the request of all the gods, lordshiva drank it to save the world
but as he is beond deathhe didnt die but was very much in pain due
to the poisoneffect hence he became a child so that kali can feed
himwith her milk which will sooth out the poison effect.
6.5 Mahakali
Main article: MahakaliMahakali (Sanskrit: Mahkl, Devanagari:
),
Ekamukhi or One-Faced Murti of Mahakali displaying tenhands
holding the signifiers of various Devas
literally translated as Great Kali, is sometimes consideredas a
greater form of Kali, identified with the Ultimate re-ality of
Brahman. It can also be used as an honorific ofthe Goddess
Kali,[34] signifying her greatness by the pre-fix Mah-". Mahakali,
in Sanskrit, is etymologically thefeminized variant of Mahakala or
Great Time (which isinterpreted also as Death), an epithet of the
God Shiva inHinduism. Mahakali is the presiding Goddess of the
firstepisode of the Devi Mahatmya. Here she is depicted asDevi in
her universal form as Shakti. Here Devi serves asthe agent who
allows the cosmic order to be restored.Kali is depicted in
theMahakali form as having ten heads,ten arms, and ten legs. Each
of her ten hands is carrying avarious implement which vary in
different accounts, buteach of these represent the power of one of
the Devas
or Hindu Gods and are often the identifying weapon orritual item
of a given Deva. The implication is that Ma-hakali subsumes and is
responsible for the powers thatthese deities possess and this is in
line with the interpre-tation thatMahakali is identical with
Brahman. While notdisplaying ten heads, an ekamukhi or one headed
imagemay be displayed with ten arms, signifying the same con-cept:
the powers of the various Gods come only throughHer grace.
7 Iconography
Kali sculpture from Calcutta Art Gallery, 1913
Kali is portrayed mostly in two forms: the popular four-armed
form and the ten-armed Mahakali form. In bothof her forms, she is
described as being black in color butis most often depicted as blue
in popular Indian art. Hereyes are described as red with
intoxication, and in abso-lute rage, her hair is shown disheveled,
small fangs some-times protrude out of her mouth, and her tongue is
lolling.She is often shown naked or just wearing a skirt made
ofhuman arms and a garland of human heads. She is alsoaccompanied
by serpents and a jackal while standing on aseemingly dead Shiva,
usually right foot forward to sym-bolize the more popular
Dakshinamarga or right-handedpath, as opposed to the more infamous
and transgressive
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6 7 ICONOGRAPHY
Kali idol in Howrah
Vamamarga or left-handed path.[35]
In the ten-armed form of Mahakali she is depicted asshining like
a blue stone. She has ten faces and ten feetand three eyes. She has
ornaments decked on all herlimbs. There is no association with
Shiva.[36]
The Kalika Purana describes Kali as possessing a sooth-ing dark
complexion, as perfectly beautiful, riding a lion,four-armed,
holding a sword and blue lotuses, her hairunrestrained, body firm
and youthful.[37]
In spite of her seemingly terrible form, Kali Ma is of-ten
considered the kindest and most loving of all theHindu goddesses,
as she is regarded by her devotees asthe Mother of the whole
Universe. And because of herterrible form, she is also often seen
as a great protector.When the Bengali saint Ramakrishna once asked
a devo-tee why one would prefer to worship Mother over him,this
devotee rhetorically replied, Maharaj, when theyare in trouble your
devotees come running to you. But,where do you run when you are in
trouble?"[38]
According to Ramakrishna, darkness is the UltimateMother, or
Kali:
My Mother is the principle of conscious-ness. She is Akhanda
Satchidananda;indivisible Reality, Awareness, and Bliss. Thenight
sky between the stars is perfectly black.The waters of the ocean
depths are the same;The infinite is always mysteriously dark.This
inebriating darkness is my beloved Kali.Sri Ramakrishna
This is clear in the works of such contemporary artistsas
Charles Wish, and Tyeb Mehta, who sometimes takegreat liberties
with the traditional, accepted symbolism,but still demonstrate a
true reverence for the Shakta sect.
7.1 Popular form
A Tamil depiction of Kali
Classic depictions of Kali share several features, as
fol-lows:Kalis most common four armed iconographic imageshows each
hand carrying variously a sword, a trishul (tri-dent), a severed
head, and a bowl or skull-cup (kapala)catching the blood of the
severed head.Two of these hands (usually the left) are holding a
swordand a severed head. The Sword signifies Divine Knowl-edge and
the Human Head signifies human Ego whichmust be slain by Divine
Knowledge in order to attainMoksha. The other two hands (usually
the right) are inthe abhaya (fearlessness) and varada (blessing)
mudras,which means her initiated devotees (or anyone worship-
https://en.wikipedia.org/wiki/Vamamargahttps://en.wikipedia.org/wiki/Bengali_peoplehttps://en.wikipedia.org/wiki/Ramakrishnahttps://en.wikipedia.org/wiki/Charles_Wishhttps://en.wikipedia.org/wiki/Tyeb_Mehtahttps://en.wikipedia.org/wiki/Shaktahttps://en.wikipedia.org/wiki/Tamil_languagehttps://en.wikipedia.org/wiki/Swordhttps://en.wikipedia.org/wiki/Trishul_(weapon)https://en.wikipedia.org/wiki/Kapalahttps://en.wikipedia.org/wiki/Mokshahttps://en.wikipedia.org/wiki/Mudra#Abhaya_Mudr%C4%81https://en.wikipedia.org/wiki/Mudra#Varada_Mudr%C4%81https://en.wikipedia.org/wiki/Mudra
-
7.2 Shiva in Kali iconography 7
ping her with a true heart) will be saved as she will guidethem
here and in the hereafter.[39]
She has a garland consisting of human heads, variouslyenumerated
at 108 (an auspicious number in Hinduismand the number of countable
beads on a Japa Mala orrosary for repetition of Mantras) or 51,
which representsVarnamala or the Garland of letters of the Sanskrit
alpha-bet, Devanagari. Hindus believe Sanskrit is a language
ofdynamism, and each of these letters represents a form ofenergy,
or a form of Kali. Therefore, she is generally seenas the mother of
language, and all mantras.[40]
She is often depicted naked which symbolizes her beingbeyond the
covering of Maya since she is pure
(nirguna)being-consciousness-bliss and far above prakriti. She
isshown as very dark as she is brahman in its supreme un-manifest
state. She has no permanent qualitiesshe willcontinue to exist even
when the universe ends. It is there-fore believed that the concepts
of color, light, good, baddo not apply to hershe is the pure,
un-manifested en-ergy, the Adi-shakti.[41]
7.2 Shiva in Kali iconography
In both these images she is shown standing on the prone,inert or
dead body of Shiva. There is a legend for thereason behind her
standing on what appears to be Shivascorpse, which translates as
follows:
Once Kali had destroyed all the demons inbattle, she began a
terrific dance out of thesheer joy of victory. All the worlds or
lokasbegan to tremble and sway under the impact ofher dance. So, at
the request of all the Gods,Shiva himself asked her to desist from
this be-havior. However, she was too intoxicated tolisten. Hence,
Shiva lay like a corpse amongthe slain demons in order to absorb
the shockof the dance into himself. When Kali eventu-ally stepped
upon Shiva, she realized she wastrampling and hurting her husband
and bit hertongue in shame.[42]
The story described here is a popular folk tale and notdescribed
or hinted in any of the puranas. The puranicinterpretation is as
follows:
Once, Parvati asks Shiva to chose the oneform among her 10 forms
which he likes most.To her surprise, Shiva reveals that he is
mostcomfortable with her Kali form, in which sheis bereft of her
jewellery, her human-form, herclothes, her emotions and where she
is onlyraw, chaotic energy, where she is as terribleas time itself
and even greater than time.[43]As Parvati takes the form of Kali,
Shiva liesat her feet and requests her to place her foot on
his chest, upon his heart.[44] Once in this form,Shiva requests
her to have this place, below herfeet in her iconic image which
would be wor-shiped throughout.[45]
This idea has been explored in the Devi-Bhagavata Pu-rana [27]
and is most popular in the Shyama Sangeet, de-votional songs to
Kali from the 12th to 15th centuries.The Tantric interpretation of
Kali standing on top of herhusband is as follows:
The Shiv tattava (Divine Consciousness asShiva) is inactive,
while the Shakti tattava (Di-vine Energy as Kali) is active. Shiva
and Kalirepresent Brahman, the Absolute pure con-sciousness which
is beyond all names, formsand activities. Kali, on the other hand,
rep-resents the potential (and manifested) energyresponsible for
all names, forms and activities.She is his Shakti, or creative
power, and is seenas the substance behind the entire content ofall
consciousness. She can never exist apartfrom Shiva or act
independently of him, just asShiva remains a mere corpse without
Kali i.e.,Shakti, all the matter/energy of the universe,is not
distinct from Shiva, or Brahman, butis rather the dynamic power of
Brahman.[46]Hence, Kali is Para Brahman in the feminineand dynamic
aspect while Shiva is the male as-pect and static. She stands as
the absolute ba-sis for all life, energy and beneath her feet
lies,Shiva, a metaphor for mass, which cannot re-tain its form
without energy.
While this is an advanced concept in monistic Shak-tism, it also
agrees with the Nondual Trika philosophyof Kashmir, popularly known
as Kashmir Shaivism andassociated most famously with Abhinavagupta.
There isa colloquial saying that Shiva without Shakti is Shavawhich
means that without the power of action (Shakti)that is Mahakali
(represented as the short i in Devana-gari) Shiva (or consciousness
itself) is inactive; Shavameans corpse in Sanskrit and the play on
words is thatall Sanskrit consonants are assumed to be followed by
ashort letter a unless otherwise noted. The short letter
irepresents the female power or Shakti that activates Cre-ation.
This is often the explanation for why She is stand-ing on Shiva,
who is either Her husband and complementin Shaktism or the Supreme
Godhead in Shaivism.To properly understand this complex Tantric
symbolismit is important to remember that the meaning behindShiva
and Kali does not stray from the non-dualistic par-lance of
Shankara or the Upanisads. According to boththe Mahanirvana and
Kularnava Tantras, there are twodistinct ways of perceiving the
same absolute reality. Thefirst is a transcendental plane which is
often describedas static, yet infinite. It is here that there is no
matter,
https://en.wikipedia.org/wiki/108_(number)https://en.wikipedia.org/wiki/Japahttps://en.wikipedia.org/wiki/Japa_malahttps://en.wikipedia.org/wiki/Mantrashttps://en.wikipedia.org/wiki/Devanagarihttps://en.wikipedia.org/wiki/Sanskrithttps://en.wikipedia.org/wiki/Dynamism_(metaphysics)https://en.wikipedia.org/wiki/Mantrashttps://en.wikipedia.org/wiki/Maya_(Hinduism)https://en.wikipedia.org/wiki/Adi-shaktihttps://en.wikipedia.org/wiki/Shivahttps://en.wikipedia.org/wiki/Lokashttps://en.wikipedia.org/wiki/Puranashttps://en.wikipedia.org/wiki/Devi-Bhagavata_Puranahttps://en.wikipedia.org/wiki/Devi-Bhagavata_Puranahttps://en.wikipedia.org/wiki/Shyama_Sangeethttps://en.wikipedia.org/wiki/Tantrahttps://en.wikipedia.org/wiki/Tattavahttps://en.wikipedia.org/wiki/Shaktihttps://en.wikipedia.org/wiki/Shivahttps://en.wikipedia.org/wiki/Brahmanhttps://en.wikipedia.org/wiki/Shivahttps://en.wikipedia.org/wiki/Para_Brahmanhttps://en.wikipedia.org/wiki/Shivahttps://en.wikipedia.org/wiki/Monistichttps://en.wikipedia.org/wiki/Nondualhttps://en.wikipedia.org/wiki/Trikahttps://en.wikipedia.org/wiki/Kashmirhttps://en.wikipedia.org/wiki/Kashmir_Shaivismhttps://en.wikipedia.org/wiki/Abhinavaguptahttps://en.wikipedia.org/wiki/Corpsehttps://en.wikipedia.org/wiki/Shaktismhttps://en.wikipedia.org/wiki/Shaivismhttps://en.wikipedia.org/wiki/Adi_Shankarahttps://en.wikipedia.org/wiki/Upanisadshttps://en.wikipedia.org/wiki/Mahanirvanahttps://en.wikipedia.org/wiki/Kularnava
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8 8 DEVELOPMENT
there is no universe and only consciousness exists. Thisform of
reality is known as Shiva, the absolute Sat-Chit-Anandaexistence,
knowledge and bliss. The second isan active plane, an immanent
plane, the plane of matter,of Maya, i.e., where the illusion of
space-time and theappearance of an actual universe does exist. This
formof reality is known as Kali or Shakti, and (in its entirety)is
still specified as the same Absolute Sat-Chit-Ananda.It is here in
this second plane that the universe (as wecommonly know it) is
experienced and is described bythe Tantric seer as the play of
Shakti, or God as MotherKali.[47]
Kali and Bhairava (the terrible form of Shiva) in Union,
18thcentury, Nepal
From a Tantric perspective, when one meditates on real-ity at
rest, as absolute pure consciousness (without the ac-tivities of
creation, preservation or dissolution) one refersto this as Shiva
or Brahman. When one meditates onreality as dynamic and creative,
as the Absolute contentof pure consciousness (with all the
activities of creation,preservation or dissolution) one refers to
it as Kali orShakti. However, in either case the yogini or yogi is
in-terested in one and the same realitythe only differencebeing in
name and fluctuating aspects of appearance. Itis this which is
generally accepted as the meaning of Kalistanding on the chest of
Shiva.[46]
Although there is often controversy surrounding the im-ages of
divine copulation, the general consensus is be-nign and free from
any carnal impurities in its substance.In Tantra the human body is
a symbol for the micro-cosm of the universe; therefore sexual
process is respon-sible for the creation of the world. Although
theoreticallyShiva and Kali (or Shakti) are inseparable, like fire
andits power to burn, in the case of creation they are oftenseen as
having separate roles. With Shiva as male andKali as female it is
only by their union that creation maytranspire. This reminds us of
the prakrti and purusa doc-trine of Samkhya wherein praka- vimara
has no practi-cal value, just as without prakrti, purusa is quite
inactive.This (once again) stresses the interdependencies of
Shivaand Shakti and the vitality of their union.[48]
Gopi Krishna proposed that Kali standing on the deadShiva or
Shava (Sanskrit for dead body) symbolised thehelplessness of a
person undergoing the changing process(psychologically and
physiologically) in the body con-ducted by the Kundalini
Shakti.[49]
8 Development
In the later traditions, Kali has become inextricably linkedwith
Shiva. The unleashed form of Kali often becomeswild and
uncontrollable, and only Shiva is able to tameher just as only Kali
can tame Shiva. This is both becauseshe is often a transformed
version of one of his consortsand because he is able to match her
wildness.The ancient text of Kali Kautuvam describes her
com-petition with Shiva in dance, from which the sacred 108Karanas
appeared. Shiva won the competition by actingthe urdva tandava, one
of the Karanas, by raising his feetto his head. Other texts
describe Shiva appearing as a cry-ing infant and appealing to her
maternal instincts. WhileShiva is said to be able to tame her, the
iconography oftenpresents her dancing on his fallen body, and there
are ac-counts of the two of them dancing together, and drivingeach
other to such wildness that the world comes close
tounravelling.Shivas involvement with Tantra and Kalis dark
naturehave led to her becoming an important Tantric figure. Tothe
Tantric worshippers, it was essential to face her Curse,the terror
of death, as willingly as they accepted Blessingsfrom her
beautiful, nurturing, maternal aspect. For them,wisdom meant
learning that no coin has only one side: asdeath cannot exist
without life, so life cannot exist with-out death. Kalis role
sometimes grew beyond that of achaoswhich could be confrontedto
that of one whocould bring wisdom, and she is given great
metaphysicalsignificance by some Tantric texts. The
Nirvna-tantraclearly presents her uncontrolled nature as the
UltimateReality, claiming that the trimurti of Brahma, Vishnu
andRudra arise and disappear from her like bubbles from thesea.
Although this is an extreme case, the Yogini-tantra,
https://en.wikipedia.org/wiki/Sat-Chit-Anandahttps://en.wikipedia.org/wiki/Sat-Chit-Anandahttps://en.wikipedia.org/wiki/Maya_(Hinduism)https://en.wikipedia.org/wiki/Spacetimehttps://en.wikipedia.org/wiki/Sat-Chit-Anandahttps://en.wikipedia.org/wiki/Bhairavahttps://en.wikipedia.org/wiki/Prakrtihttps://en.wikipedia.org/wiki/Purusahttps://en.wikipedia.org/wiki/Samkhyahttps://en.wikipedia.org/wiki/Prakasahttps://en.wikipedia.org/wiki/Prakasahttps://en.wikipedia.org/wiki/Pandit_Gopi_Krishnahttps://en.wikipedia.org/wiki/Shivahttps://en.wikipedia.org/wiki/Psychologyhttps://en.wikipedia.org/wiki/Physiologyhttps://en.wikipedia.org/wiki/Kundalini_energyhttps://en.wikipedia.org/wiki/Shaktihttps://en.wikipedia.org/wiki/Karana_dancehttps://en.wikipedia.org/wiki/Urdvahttps://en.wikipedia.org/wiki/Tandavahttps://en.wikipedia.org/wiki/Tantrahttps://en.wikipedia.org/wiki/Tantrahttps://en.wikipedia.org/wiki/Trimurti
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9
Kali shown sitting on a corpse at a cremation ceremony,
withShiva to the left. 18th century Indian watercolour
Kamakhya-tantra and the Niruttara-tantra declare her thesvarupa
(own-being) of theMahadevi (the great Goddess,who is in this case
seen as the combination of all devis).The final stage of
development is the worshipping of Kalias the Great Mother, devoid
of her usual violence. Thispractice is a break from the more
traditional depictions.The pioneers of this tradition are the 18th
century Shaktapoets such as Ramprasad Sen, who show an awarenessof
Kalis ambivalent nature. Ramakrishna, the 19th cen-tury Bengali
saint, was also a great devotee of Kali; thewestern popularity of
whom may have contributed to themore modern, equivocal
interpretations of this Goddess.Rachel McDermotts work, however,
suggests that for thecommon, modern worshipper, Kali is not seen as
fearful,and only those educated in old traditions see her as
havinga wrathful component. Some credit to the developmentof Devi
must also be given to Samkhya. Commonly re-ferred to as the Devi of
delusion, Mahamaya or Durga,acting in the confines of (but not
being bound by) the na-ture of the three gunas, takes three forms:
Maha-Kali,Maha-Lakshmi and Maha-Saraswati, being her tamas-ika,
rajas-ika and sattva-ika forms. In this sense, Kali issimply part
of a larger whole.Like Sir John Woodroffe and Georg Feuerstein,
manyTantric scholars (as well as sincere practitioners) agreethat,
no matter how propitious or appalling you describethem, Shiva
andDevi are simply recognizable symbols foreveryday, abstract (yet
tangible) concepts such as percep-tion, knowledge, space-time,
causation and the processof liberating oneself from the confines of
such things.Shiva, symbolizing pure, absolute consciousness,
and
Devi, symbolizing the entire content of that conscious-ness, are
ultimately one and the sametotality incarnate,a micro-macro-cosmic
amalgamation of all subjects, allobjects and all phenomenal
relations between the two.Like man and woman who both share many
common, hu-man traits yet at the same time they are still different
and,therefore, may also be seen as complementary.[50]
Worshippers prescribe various benign and horrific qual-ities to
Devi simply out of practicality. They do this sothey may have a
variety of symbols to choose from, sym-bols which they can identify
and relate with from the per-spective of their own, ever-changing
time, place and per-sonal level of unfolding. Just like modern
chemists orphysicists use a variety of molecular and atomic
modelsto describe what is unperceivable through rudimentary,sensory
input, the scientists of ontology and epistemologymust do the same.
One of the underlying distinctions ofTantra, in comparison to other
religions, is that it allowsthe devotee the liberty to choose from
a vast array of com-plementary symbols and rhetoric which suit ones
evolv-ing needs and tastes. From an aesthetic standpoint, noth-ing
is interdict and nothing is orthodox. In this sense, theprojection
of some of Devis more gentle qualities ontoKali is not sacrilege
and the development of Kali reallylies in the practitioner, not the
murthi.A TIME magazine article of October 27, 1947, used Kalias a
symbol and metaphor for the human suffering inBritish India during
its partition that year.[51] In 1971,Ms.Magazine used an image of
Kali, her multiple arms jug-gling modern tasks, as a symbol of
modern womanhoodon its inaugural issue.Swami Vivekananda wrote his
favorite poem Kali theMother in 1898.
9 Kali in neopagan and New Agepractice
An academic study of Western Kali enthusiasts notedthat, as
shown in the histories of all cross-cultural re-ligious
transplants, Kali devotionalism in the West musttake on its own
indigenous forms if it is to adapt to its newenvironment.[52] The
adoption of Kali by the West hasraised accusations of cultural
appropriation:
A variety of writers and thinkers havefound Kali an exciting
figure for reflection andexploration, notably feminists and
participantsin New Age spirituality who are attracted togoddess
worship. [For them], Kali is a sym-bol of wholeness and healing,
associated espe-cially with repressed female power and sexu-ality.
[However, such interpretations often ex-hibit] confusion and
misrepresentation, stem-ming from a lack of knowledge of Hindu
his-tory among these authors, [who only rarely]
https://en.wikipedia.org/wiki/Mother_goddesshttps://en.wikipedia.org/wiki/Ramprasad_Senhttps://en.wikipedia.org/wiki/Ramakrishnahttps://en.wikipedia.org/wiki/Samkhyahttps://en.wikipedia.org/wiki/Mahamayahttps://en.wikipedia.org/wiki/Durgahttps://en.wikipedia.org/wiki/Gunashttps://en.wikipedia.org/wiki/Lakshmihttps://en.wikipedia.org/wiki/Saraswatihttps://en.wikipedia.org/wiki/Tamas_(philosophy)https://en.wikipedia.org/wiki/Rajashttps://en.wikipedia.org/wiki/Sattvahttps://en.wikipedia.org/wiki/Sir_John_Woodroffehttps://en.wikipedia.org/wiki/Georg_Feuersteinhttps://en.wikipedia.org/wiki/Shivahttps://en.wikipedia.org/wiki/Devihttps://en.wikipedia.org/wiki/Symbolshttps://en.wikipedia.org/wiki/Ontologyhttps://en.wikipedia.org/wiki/Epistemologyhttps://en.wikipedia.org/wiki/Tantrahttps://en.wikipedia.org/wiki/Interdicthttps://en.wikipedia.org/wiki/Orthodoxyhttps://en.wikipedia.org/wiki/Murthihttps://en.wikipedia.org/wiki/TIME_Magazinehttps://en.wikipedia.org/wiki/Metaphorhttps://en.wikipedia.org/wiki/British_Indiahttps://en.wikipedia.org/wiki/Partition_of_Indiahttps://en.wikipedia.org/wiki/Ms._Magazinehttps://en.wikipedia.org/wiki/Ms._Magazinehttps://en.wikipedia.org/wiki/Swami_Vivekanandahttps://en.wikipedia.org/wiki/Kali_the_Mother_(poem)https://en.wikipedia.org/wiki/Kali_the_Mother_(poem)https://en.wikipedia.org/wiki/Cultural_appropriationhttps://en.wikipedia.org/wiki/Feminismhttps://en.wikipedia.org/wiki/New_Age
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10 11 NOTES
draw upon materials written by scholars of theHindu religious
tradition. The majority insteadrely chiefly on other popular
feminist sources,almost none of which base their interpreta-tions
on a close reading of Kalis Indian back-ground. The most important
issue arising fromthis discussioneven more important than
thequestion of 'correct' interpretationconcernsthe adoption of
other peoples religious sym-bols. It is hard to import the worship
of agoddess from another culture: religious asso-ciations and
connotations have to be learned,imagined or intuited when the deep
symbolicmeanings embedded in the native culture arenot
available.[53]
10 Incarnations of Kali
Draupadi, Wife of Pandavas, was an avatar of Kali, whoborn to
assist Lord Krishna to destroy arrogant kings ofIndia. There is
temple dedicated to this incarnation atBanni Mata Temple at
Himachal Pradesh. The vedic de-ity Nirriti or the Puranic deity
Alakshmi if often consid-ered as incarnations of Kali.
11 Notes[1] Encyclopedia International, by Grolier
Incorporated
Copyright in Canada 1974. AE5.E447 1974 031 73-11206 ISBN
0-7172-0705-6 page 95
[2] In veneration of Nallurs Vira Ma Kali. Sri LankaGuardian.
2011-08-17. Retrieved 2013-01-26.
[3] Kali. Encyclopdia Britannica Online. Retrieved 7 Oc-tober
2009.
[4] Pini 4.1.42
[5] Coburn, Thomas; Dev-Mhtmya Crystallization ofthe Goddess
Tradition;i Motilal Banarsidass, Delhi, 1984;ISBN 81-208-0557-7
pages 111112.
[6] Hugh Urban, Indias Darkest Heart: Kali in the
ColonialImagination, Encountering Kali: In the Margins, at
theCenter, in the West, edited by Rachel Fell McDermott andJeffrey
Kripal (Berkeley: University of California Press,2003)
[7] David Kinsley, Tantric Visions of the Divine Feminine:The
Ten Mahavidyas (Berkeley: University of CaliforniaPress, 1997), p.
70
[8] jagbir singh (Oct 28, 2004). Devi, the Mother Goddesswho
resides within the divine essence of every
being..http://www.adishakti.org/. Retrieved 30 July 2013.
[9] " (Durga Argala Stotram)". http://hindi.devotionalonly.com.
Retrieved 30 July 2013.
[10] "" (in Hindi). http://shrisidhkirana.com/. Re-trieved 30
July 2013.
[11] D. Kinsley p. 122.
[12] D. Kinsley pp. 122123.
[13] D. Kinsley p. 124.
[14] Karpuradi Stotra, Tantrik Texts Vol IX, Arthur Avalon(Sir
John Woodroffe), Calcutta AgamanusandhanaSamiti, 1922.
[15] D. Kinsley pp. 124125.
[16] D. Kinsley p. 125.
[17] D. Kinsley p. 126.
[18] D. Kinsley pp. 125126.
[19]
[20] MantraOnNet.com:Text & Images of Kali
[21] D. Kinsley p. 118.
[22] Devi Mahatmyam, Swami Jagadiswarananda, Ramakr-ishna Math,
1953.
[23] D. Kinsley pp. 118119.
[24] Wangu p. 72.
[25] Kinsley p. 241 Footnotes.
[26] D. Kinsley pp. 119, 130.
[27] The Devi Bhagavatam Index. Sacred-texts.com. Re-trieved
2013-01-26.
[28] Explanation of Goddess Kalis form. Goddess.ws.2007-10-01.
Retrieved 2013-01-26.
[29] Kali: the black goddess of Dakshineswar By Elizabeth
U.Harding
[30] KALI. Merciangathering.com. Retrieved 2013-01-26.
[31] DAKSHINAKALI TEMPLE
[32] Kanniks Kannikeswaran. Tiruvalankadu Nataraja
Oord-hvatandavamoorthy Aalankatteesar Temple Shivasta-lam.
Templenet.com. Retrieved 2013-01-26.
[33] Smashan Kali
[34] Offering Flowers, Feeding Skulls By June McDaniel p.257
[35] The Art of Tantra, Philip Rawson, Thames &
Hudson,1973.
[36] Sankaranarayanan. S. Devi Mahatmya. p 127.
[37] David Gordon White (ed.), Tantra in Practice, ISBN
81-208-1778-8 p466.
[38] Sri Ramakrishna (The Great Master), SwamiSaradananda,
Ramakrishna Math, 1952, page 624,Sri Ramakrishna: The Spiritual
Glow, Kamalpada Hati,P.K. Pramanik, Orient Book Co., 1985, pages
1718.
https://en.wikipedia.org/wiki/Draupadihttps://en.wikipedia.org/wiki/Krishnahttps://en.wikipedia.org/wiki/Indiahttps://en.wikipedia.org/wiki/Banni_Mata_Templehttps://en.wikipedia.org/wiki/Special:BookSources/0717207056http://www.srilankaguardian.org/2011/08/in-veneration-of-nallurs-vira-ma-kali.htmlhttp://www.britannica.com/EBchecked/topic/310141/Kalihttps://en.wikipedia.org/wiki/P%C4%81%E1%B9%87inihttps://en.wikipedia.org/wiki/Special:BookSources/8120805577http://www.adishakti.org/forum/devi_the_mother_goddess_who_resides_within_the_divine_essence_of_every_being_10-28-2004.htmhttp://www.adishakti.org/forum/devi_the_mother_goddess_who_resides_within_the_divine_essence_of_every_being_10-28-2004.htmhttp://www.adishakti.org/http://hindi.devotionalonly.com/?p=48%25E2%2580%258Ehttp://hindi.devotionalonly.com/http://hindi.devotionalonly.com/http://shrisidhkirana.com/Mantra.aspxhttp://shrisidhkirana.com/http://chestofbooks.com/new-age/spirituality/tantra/Karpuradistotram/http://www.mantraonnet.com/kali-text-images.htmlhttp://www.sacred-texts.com/hin/db/index.htmhttp://www.goddess.ws/mother-kalis-picture.htmlhttp://www.merciangathering.com/kali.htmhttp://www.shreekhetra.com/dakshinakali.htmlhttp://templenet.com/Tamilnadu/s026.htmlhttp://templenet.com/Tamilnadu/s026.htmlhttp://templenet.com/Tamilnadu/s026.htmlhttp://www.kalimandir.org/shop/index.php?app=ecom&ns=prodshow&ref=PH07http://books.google.co.in/books?id=caeJpIj9SdkC&pg=PA257&dq=Kali+Mahakali&as_brr=3&client=firefox-a&sig=ACfU3U23fAEa_4Eys8WCrXt0vdw2lwkuWQhttps://en.wikipedia.org/wiki/Special:BookSources/8120817788https://en.wikipedia.org/wiki/Special:BookSources/8120817788
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11
[39] Tantra in Practice, David Gordon White, Princeton
Press,2000, page 477.
[40] Tantra in Practice, David Gordon White, Princeton
Press,2000, page 475.
[41] Tantra in Practice, David Gordon White, Princeton
Press,2000, pages 463488.
[42] Hindu Gods & Goddesses, Swami Harshananda, Ramakr-ishna
Math, 1981, pages 116117.
[43] Kali: The Black Goddess of Dakshineswar Elizabeth U.Harding
Google Books. Books.google.co.in. 1998-01-01. ISBN 9788120814509.
Retrieved 2013-01-26.
[44]
http://www.mahavidya.ca/wp-content/uploads/2010/08/Olsen-Zack-Siva-and-Kali-Myths-of-the-Pair.pdf
[45] Ascetic Mysticism Sadhu Santideva GoogleBooks.
Books.google.co.in. 2002-08-01. ISBN9788170209980. Retrieved
2013-01-26.
[46] Tantra (The Path of Ecstasy), Georg Feuerstein, Shamb-hala,
1998, pages 7084, Shakti and Shkta, ArthurAvalon (Sir John
Woodroffe), Oxford Press/Ganesha &Co., 1918.
[47] Tantra in Practice, David Gordon White, Princeton
Press,2000, pages 463488, Shakti and Shkta, Arthur Avalon(Sir John
Woodroffe), Oxford Press/Ganesha & Co.,1918.
[48] Impact of Tantra on Religion & Art, T. N. Mishra,
D.K.Print World, 1997, V.
[49] Krishna, Gopi (1993)Living with Kundalini: (Shambhala,1993
ISBN 0-87773-947-1).
[50] Tantra (The Path of Ecstasy), Georg Feuerstein, Shamb-hala,
1998, Shakti and Shkta, Arthur Avalon (Sir JohnWoodroffe), Oxford
Press/Ganesha & Co., 1918.
[51] The Trial of Kali, TIME Magazine, October 27, 1947.
[52] McDermott, Rachel Fell, The Western Kali, in Hawley,John
Stratton & Wulff, Donna M., Devi: The Goddess inIndia, p.
305.
[53] McDermott, Rachel Fell, The Western Kali, in Hawley,John
Stratton & Wulff, Donna M., Devi: The Goddess inIndia, pp.
281305.
12 References Shakti and Shkta, Arthur Avalon (Sir
JohnWoodroffe), Oxford Press/Ganesha & Co., 1918
Sri Ramakrishna (The Great Master), SwamiSaradananda,
Ramakrishna Math, 1952
Devi Mahatmyam, Swami Jagadiswarananda, Ra-makrishna Math,
1953
The Art of Tantra, Philip Rawson, Thames & Hud-son, 1973
Hindu Gods & Goddesses, Swami Harshananda, Ra-makrishna
Math, 1981
Sri Ramakrishna: The Spiritual Glow, KamalpadaHati, P.K.
Pramanik, Orient Book Co., 1985
Hindu Goddesses: Visions of the Divine Femininein the Hindu
Religious Tradition, David R. Kinsley,University of California
Press, 1988
Kali (The Black Goddess of Dakshineswar) Eliza-beth U. Harding,
Nicolas Hays, 1993
Impact of Tantra on Religion and Art, T. N. Mishra,D.K. Print
World, 1997
Indian Art (revised), Roy C. Craven, Thames &Hudson,
1997
ADictionary of Buddhist andHindu Iconography (Il-lustrated),
Frederick W. Bunce, D.K. Print World,1997
Tantra (The Path of Ecstasy), Georg Feuerstein,Shambhala,
1998
Oxford Concise Dictionary of World Religions, JohnBowker, Oxford
Press, 2000
Tantra in Practice, David Gordon White, PrincetonPress, 2000
Encountering Kali: In the Margins, at the Center, inthe West,
Rachel Fell McDermott, Berkeley : Uni-versity of California Press,
2003
Gli strangolatori di Kali. Il culto thag tra immag-inario e
realt storica, Guidolin Monica, AureliaEdizioni,2012,ISBN
978-88-89763-50-6.
13 Further reading
Shanmukha Anantha Natha and Shri Ma KristinaBaird, Divine
Initiation Shri Kali Publications(2001) ISBN 0-9582324-0-7 - Has a
chapter onMa-hadevi with a commentary on the Devi Mahatmyamfrom the
Markandeya Purana.
Swami Jagadiswarananda, tr., Devi MahatmyamChennai,
RamakrishnaMath. ISBN 81-7120-139-3
Devadatta Kali, In Praise of The Goddess, The De-vimahatmyam and
Its Meaning ISBN 0-89254-080-X
Rachel Fell McDermott, Encountering Kali: In theMargins, at the
Center, in the West (ISBN 0-520-23240-2)
Ajit Mookerjee, Kali: The Feminine Force ISBN 0-89281-212-5
http://books.google.com/?id=4woiJbQTsBQC&pg=PA35#v=onepage&q&f=falsehttp://books.google.com/?id=4woiJbQTsBQC&pg=PA35#v=onepage&q&f=falsehttps://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/9788120814509http://www.mahavidya.ca/wp-content/uploads/2010/08/Olsen-Zack-Siva-and-Kali-Myths-of-the-Pair.pdfhttp://www.mahavidya.ca/wp-content/uploads/2010/08/Olsen-Zack-Siva-and-Kali-Myths-of-the-Pair.pdfhttp://books.google.com/?id=TUFZ9XzzHAcC&pg=PA206&lpg=PA206&dq=mahabhagvata+purana+Kalihttp://books.google.com/?id=TUFZ9XzzHAcC&pg=PA206&lpg=PA206&dq=mahabhagvata+purana+Kalihttps://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/9788170209980https://en.wikipedia.org/wiki/Special:BookSources/0877739471http://www.time.com/time/magazine/article/0,9171,854810,00.htmlhttps://en.wikipedia.org/wiki/TIME_Magazinehttp://books.google.com/books?id=lgd3KWT0x7QChttp://books.google.com/books?id=hgTOZEyrVtIChttp://books.google.com/books?id=hgTOZEyrVtIChttp://books.google.com/books?id=4woiJbQTsBQChttp://books.google.com/books?id=bMUJyU_C-LkChttp://books.google.com/books?id=bMUJyU_C-LkChttps://en.wikipedia.org/wiki/Special:BookSources/9788889763506https://en.wikipedia.org/wiki/Special:BookSources/0958232407https://en.wikipedia.org/wiki/Special:BookSources/8171201393https://en.wikipedia.org/wiki/Special:BookSources/089254080Xhttps://en.wikipedia.org/wiki/Special:BookSources/089254080Xhttp://books.google.com/books?id=bMUJyU_C-LkChttp://books.google.com/books?id=bMUJyU_C-LkChttps://en.wikipedia.org/wiki/Special:BookSources/0520232402https://en.wikipedia.org/wiki/Special:BookSources/0520232402https://en.wikipedia.org/wiki/Special:BookSources/0892812125https://en.wikipedia.org/wiki/Special:BookSources/0892812125
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12 14 EXTERNAL LINKS
Swami Satyananda Saraswati, Kali Puja ISBN 1-887472-64-9
Ramprasad Sen, Grace and Mercy in Her WildHair: Selected Poems
to the Mother Goddess ISBN0-934252-94-7
Avalon, Arthur (1922). Hymn to Kali:Karpuradi-Stotra. Luzac
& Co., London. ISBN9781606201473.
Sir John Woodroffe (a.k.a. Arthur Avalon) Hymnsto the Goddess
and Hymn to Kali ISBN 81-85988-16-1
Robert E. Svoboda, Aghora, at the left hand of GodISBN
0-914732-21-8
Dimitri Kitsikis, L'Orocc, dans l'ge de Kali
ISBN2-89040-359-9
Lex Hixon, Mother of the Universe: Visions of theGoddess and
Tantric Hymns of Enlightenment ISBN0-8356-0702-X
Neela Bhattacharya Saxena, In the Beginning is De-sire: Tracing
Kalis Footprints in Indian LiteratureISBN 81-87981-61-X
The Goddess Kali of Kolkata (ISBN 81-7476-514-X) by Shoma A.
Chatterji
Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1) by Anna
Dallapiccola
In Praise of The Goddess: The Devimahatmyam andIts Meaning (ISBN
0-89254-080-X) by DevadattaKali
Tantric Visions of the Divine Feminine: The Ten Ma-havidyas
(ISBN 0-520-20499-9) by David Kinsley
Offering Flowers, Feeding Skulls: Popular GoddessWorship in West
Bengal (ISBN 0-195-16791-0) byJune McDaniel
Mother of My Heart, Daughter of My Dreams: Kaliand Uma in the
Devotional Poetry of Bengal (ISBN0-19-513435-4) by Rachel Fell
McDermott
Seeking Mahadevi: Constructing the Identities of theHinduGreat
Goddess (ISBN0-791-45008-2) Editedby Tracy Pintchman
The Rise of the Goddess in the Hindu Tradition(ISBN
0-7914-2112-0) by Tracy Pintchman
Elizabeth U. Harding (1993) Kali: The Black God-dess of
Dakshineswar ISBN 0-89254-025-7
14 External links Kali at DMOZ
https://en.wikipedia.org/wiki/Swami_Satyananda_Saraswatihttp://books.google.com/books?id=in__-R6lm6sChttps://en.wikipedia.org/wiki/Special:BookSources/1887472649https://en.wikipedia.org/wiki/Special:BookSources/1887472649https://en.wikipedia.org/wiki/Ramprasad_Senhttps://en.wikipedia.org/wiki/Special:BookSources/0934252947https://en.wikipedia.org/wiki/Special:BookSources/0934252947https://en.wikipedia.org/wiki/Arthur_Avalonhttp://books.google.co.in/books?id=XrAIJR37dJoC&printsec=frontcoverhttp://books.google.co.in/books?id=XrAIJR37dJoC&printsec=frontcoverhttps://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/9781606201473https://en.wikipedia.org/wiki/Sir_John_Woodroffehttps://en.wikipedia.org/wiki/Special:BookSources/8185988161https://en.wikipedia.org/wiki/Special:BookSources/8185988161https://en.wikipedia.org/wiki/Robert_E._Svobodahttps://en.wikipedia.org/wiki/Special:BookSources/0914732218https://en.wikipedia.org/wiki/Dimitri_Kitsikishttps://en.wikipedia.org/wiki/Special:BookSources/2890403599https://en.wikipedia.org/wiki/Special:BookSources/2890403599https://en.wikipedia.org/wiki/Lex_Hixonhttp://books.google.com/books?id=HzNAYrZgtekChttp://books.google.com/books?id=HzNAYrZgtekChttps://en.wikipedia.org/wiki/Special:BookSources/083560702Xhttps://en.wikipedia.org/wiki/Special:BookSources/083560702Xhttps://en.wikipedia.org/wiki/Special:BookSources/818798161Xhttps://en.wikipedia.org/wiki/Special:BookSources/817476514Xhttps://en.wikipedia.org/wiki/Special:BookSources/817476514Xhttps://en.wikipedia.org/wiki/Dictionary_of_Hindu_Lore_and_Legendhttps://en.wikipedia.org/wiki/Special:BookSources/0500510881https://en.wikipedia.org/wiki/Special:BookSources/0500510881https://en.wikipedia.org/wiki/Special:BookSources/089254080Xhttp://books.google.com/books?id=gkCsrfghkZ4Chttp://books.google.com/books?id=gkCsrfghkZ4Chttps://en.wikipedia.org/wiki/Special:BookSources/0520204999https://en.wikipedia.org/wiki/Special:BookSources/0195167910https://en.wikipedia.org/wiki/Special:BookSources/0195134354https://en.wikipedia.org/wiki/Special:BookSources/0195134354http://books.google.com/books?id=-c_j8Xggl0gChttp://books.google.com/books?id=-c_j8Xggl0gChttps://en.wikipedia.org/wiki/Special:BookSources/0791450082http://books.google.com/books?id=XK7-r4hlcRYChttps://en.wikipedia.org/wiki/Special:BookSources/0791421120https://en.wikipedia.org/wiki/Special:BookSources/0892540257https://www.dmoz.org/Society/Religion_and_Spirituality/Hinduism/Gods_and_Goddesses/Kalihttps://en.wikipedia.org/wiki/DMOZ
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13
15 Text and image sources, contributors, and licenses
15.1 Text Kali Source:
https://en.wikipedia.org/wiki/Kali?oldid=673201035Contributors:
AxelBoldt, Dan~enwiki, Bryan Derksen, Ramesh, Olivier,Infrogmation,
Zanimum, HarmonicSphere, TUF-KAT, Angela, Jay, Imc, Wetman, Jeffq,
Carlossuarez46, Robbot, Goethean, Oji-giri~enwiki, Jondel,Wereon,
BovineBeast, Pengo, Xyzzyva, JamesMLane, DocWatson42,MaGioZal,
Gtrmp, Lethe, Meursault2004, Bkon-rad, Michael Devore, Eequor,
LordSimonofShropshire, Antandrus, Husnock, Pmanderson, Zfr,
JasonBurbank, Chaipau, Discospinster,Pjacobi, Roo72, Dbachmann,
Paul August, Goochelaar, Shlomif, Bayang, CanisRufus, Thuresson,
Rpresser, Bobo192, Balajiviswanathan,Robotje, Smalljim, AllyUnion,
MrSmart~enwiki, Nk, Pearle, Kingsindian, Raj2004, Anthony
Appleyard, Wiki-uk, Keenan Pepper, Ri-ana, SlimVirgin, DreamGuy,
Snowolf, Peter McGinley, Bsadowski1, Ghirlandajo, Tipthepizzaguy,
Stemonitis, Woohookitty, Shreevatsa,Brazil4Linux, Hailey C.
Shannon, Dangerous-Boy, Graham87, BloodyRoses, Crzrussian,
Rjwilmsi, Koavf, Isaac Rabinovitch, Rahulb-hattacharya, Bruce1ee,
TheRingess, Bhadani, Sango123, Ian Pitchford, Wisedog, M7bot,
Johhny-turbo, Proserpine, Prithwis, Chobot,DaGizza, Kess, Mordicai,
Spasemunki, Bgwhite, Cactus.man, Manscher, Wavelength, Petiatil,
Yamara, Gaius Cornelius, Soulstice, The-Mandarin, Shanel,
NawlinWiki, Caiyu, Brandon, Moe Epsilon, SSS108, Priyanath, Morgan
Leigh, Asarelah, Seemagoel, LaotianBoy1991,Masked marsoe,
Closedmouth, Arthur Rubin, BorgQueen, GraemeL, Aeon1006, JoanneB,
Eeee, PRehse, Selmo, The Wookieepedian,SmackBot, YellowMonkey,
PiCo, Mrhyde, Classicfilms, Prodego, Od Mishehu, Vald, IronDuke,
Yamaguchi , Skizzik, Holy Ganga,Melroch, Madmedea~enwiki,
TimBentley, CKA3KA, MartinPoulter, Hibernian, Colonies Chris, A.
B., Redenex, Can't sleep, clown willeat me, Shivap, OrphanBot,
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IronGargoyle, The Man in Question, Hvn0413,Darkedge, Redeagle688,
Dhp1080, Midnightblueowl, Iridescent, JoeBot, Rutvij,
Linkspamremover, Switchercat, Estban, AlbertSM,Malay Mukhopadhyay,
David Traver, Neelix, Ekajati, Gogo Dodo, Rjka K, YorkBW,
Ghostexorcist, Kozuch, After Midnight, Sedusa66,Epbr123, Smjc,
Santosh namby, Mojo Hand, Wiki2don, Miller17CU94, Nick Number, Hvw,
Dawnseeker2000, Scottandrewhutchins,ILHI, KrakatoaKatie,
Xuchilbara, Tpth, Tchoutoye, Jj137, Alphachimpbot, Krisbaird,
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Vickydevil000, Sushant gupta, T@nn, Sujit kumar, Caroldermoid,
***Ria777, Twsx, Hiplibrarianship, TheCormac,
Sesesq,Dharmadhyaksha, Teardrop onthefire, TheRanger, Kkrystian, B9
hummingbird hovering, Vigyani, MaEr, Go-go, R'n'B,
Kateshortforbob,CommonsDelinker, Fconaway, Freeboson, J.delanoy,
Trusilver, Adavidb, R powers, Thegreenj, Skumarlabot, .NERGAL,
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Philip Trueman, IPSOS, Ajaxsnare, Snehilsharma, Buddhipriya,
BotKung, Dipen-dra2007, Sphynx chan, Orange32, MrinaliniB, Sardaka,
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Matrix tans,Caltas, Sephiroth storm, Tanmaya cs, GlassCobra,
Xenophon777, Flyer22, Praveen goud, Dodgy Rodge, BobShair,
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WikiLaurent, Kalidasa 777, ImageRemovalBot, Visarga, RegentsPark,
ClueBot, Fyyer,Sankarrukku, Podzemnik, Pi zero, Drmies, Niceguyedc,
Jesucristo301, Alexbot, Crywalt, TheRedPenOfDoom, SchreiberBike,
Gajuambi,Papaintballa13, Cocopompo, Rossen4, DumZiBoT, Supreo75,
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Addbot,Blanche of Kings Lynn, Some jerk on the Internet, Lithoderm,
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Debresser,Jonoikobangali, Favonian, Kali megan, 5 albert square,
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wiki pedia, Anand.Hegde, AnomieBOT, Jim1138, Xufanc, ZooTycoon2,
Citation bot,Xqbot, Nasnema, Polemyx, Sambya, ProtectionTaggingBot,
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Kibi78704, Dude123654789, Tulipanos, FoxBot, Pollinosisss,
Train2104,Stefanbregovic, Sizzle Flamb, Jethwarp, Amiyanshu,
Cowlibob, Tbhotch, World8115, Shashikgp, Aircorn, Rakeshmallick27,
Emaus-Bot, Super48paul, Dewritech, Winner 42, Melakavijay, Kkm010,
ZroBot, Krishguna, NicatronTg, Medeis, Tolly4bolly,
Telugujoshi,Tinkswiki, Ego White Tray, Spicemix, Wafaashohdy,
Helpsome, ClueBot NG, Jack Greenmaven, Pebble101, Work2win,
Infinifold,DANE RAMADAN YOUSSEF, Frietjes, Widr, Adichha, Helpful
Pixie Bot, Titodutta, KLBot2, MKar, Pavanraj.kaligotla,
Phnom-Pencil, Mark Arsten, Srivastavarajesh, RajaPakhralMinhas,
TBrandley, Tamravidhir, KaliZeena, Valleyforge2012, Arttechlaw,
Mediran,ANTIWPBLOCK5, Dobie80, Qxukhgiels, Katrinakaifknowitall,
Pritha1997, ScitDei, Vrisakapi, Lugia2453, Isarra (HG), Frosty,
Kalib-hakta108, Soulsdone3, Royroydeb, Dainushka, Epicgenius,
FenixFeather, Bluerose19, KD-Singhania, Prince.Google,
DaleSteinhauser,Coolbrobro890, Tentinator, Nokia6998, Kimberlywood,
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Betamaxmonster,Sam Sailor, Mlcurry, Aaburock7, Kahtar, Chipkali
rakshas, Bladesmulti, Rakeshrajasthan, Proloyb, Amitrakhada,
Slurpmethere, Gun-duu, Shadow.daemon, Subho Bhattacharya,
TDickinson, Chamunda Mundamalini, BudChrSch, Diarchy Hajong,
Kvicknesh, Morhawkee,Emerald-wiki, DrJohnnyuk, KasparBot, ,
Draupadi12, Abhinavt54, Bharadwajr.sai, BURob13,
ThaneFreedomScholar, Jethalal101and Anonymous: 464
15.2 Images
File:AUM_symbol,_the_primary_(highest)_name_of_the_God_as_per_the_Vedas.svg
Source:
https://upload.wikimedia.org/wikipedia/commons/b/b7/Om_symbol.svg
License: Public domain Contributors: ? Original artist: ?
File:Ashta-Matrika.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/d/da/Ashta-Matrika.jpg
License: Public domainContributors: Source: LACMA[1]. Transfered
from en.wikipedia. Original uploader was Redtigerxyz at
en.wikipedia Transfer was statedto be made by User:Giggy.
2007-07-11 (original upload date) Original artist: Unknown
Nepali
File:Bhadrakali.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/c/c5/Bhadrakali.jpg
License: Public domainContributors:Transferred from en.wikipedia to
Commons. Original artist: Unknown
File:Bodleian_Library_Indian_paintings_MS._Douce_Or._a.3_fol06r.jpg
Source:
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License: Cc-by-sa-3.0 Contributors: ? Original artist: ?
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14 15 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
File:Goddess_Kali.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/8/8d/Goddess_Kali.jpg
License: CC BY-SA 3.0 Con-tributors: Miya.ms file Original artist:
Miya.m
File:Goddess_Kali_By_Piyal_Kundu1.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/f/f1/Goddess_Kali_By_Piyal_Kundu1.jpg
License: CC BY-SA 3.0 Contributors: Own work Original artist: Piyal
Kundu
File:India_statue_of_nataraja.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/2/21/India_statue_of_nataraja.jpg
Li-cense: CC BY 2.0 Contributors:
http://www.flickr.com/photos/rosemania/86746598/in/set-72057594048518296/
Original artist:Rosemania
File:Kali_Yantra.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/0/07/Kali_Yantra.jpg
License: Public domain Contrib-utors: Own work Original artist:
William Clark
File:Kali_and_Bhairava_in_Union.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/a/a0/Kali_and_Bhairava_in_Union.jpg
License: Public domain Contributors: LACMA[1] Original artist:
Unknown
File:Kali_idol_in_Howrah.jpg Source:
https://upload.wikimedia.org/wikipedia/commons/0/02/Kali_idol_in_Howrah.jpg
License: CCBY-SA 4.0 Contributors: Own work Original artist:
Rakeshmallick27
File:Kali_sculpture_from_Calcutta_Art_gallery_1913_(2).jpg
Source:
https://upload.wikimedia.org/wikipedia/commons/0/03/Kali_sculpture_from_Calcutta_Art_gallery_1913_%282%29.jpg
License: ? Contributors: Image from page 54 of Indian myth and
legend(1913) Original artist: Internet Archive Book Images
File:Kalika.JPG Source:
https://upload.wikimedia.org/wikipedia/en/0/07/Kalika.JPG License:
CC-BY-3.0 Contributors:Own workOriginal artist:vkumarzone
File:Om.svg Source:
https://upload.wikimedia.org/wikipedia/commons/b/b7/Om_symbol.svg
License: Public domain Contributors: ?Original artist: ?
File:Question_book-new.svg Source:
https://upload.wikimedia.org/wikipedia/en/9/99/Question_book-new.svg
License: Cc-by-sa-3.0Contributors:Created from scratch in Adobe
Illustrator. Based on Image:Question book.png created by
User:Equazcion Original artist:Tkgd2007
File:Redkali3.jpg Source:
https://upload.wikimedia.org/wikipedia/en/6/6b/Redkali3.jpg
License: CC-BY-2.5 Contributors: ? Originalartist: ?
File:Shyama_Shakespeare_Sarani_Arnab_Dutta_2010.JPG Source:
https://upload.wikimedia.org/wikipedia/commons/7/7f/Shyama_Shakespeare_Sarani_Arnab_Dutta_2010.JPG
License: CC BY-SA 3.0 Contributors: Own work Original artist:
Jonoikobangali
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License: CC BY-SA 3.0Contributors: Own work Original artist:
User:Bastique, User:Ramac et al.
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License: CC BY-SA 3.0Contributors: This is a cropped version of
Image:Wikinews-logo-en.png. Original artist: Vectorized by Simon
01:05, 2 August 2006 (UTC)Updated by Time3000 17 April 2007 to use
official Wikinews colours and appear correctly on dark backgrounds.
Originally uploaded bySimon.
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OriginsWorship and mantraYantraBengali traditionLegendsSlayer of
RaktabijaDakshina KaliSmashan KaliMaternal
KaliMahakaliIconographyPopular formShiva in Kali
iconographyDevelopmentKali in neopagan and New Age
practiceIncarnations of KaliNotesReferencesFurther readingExternal
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