Kali
| Kali | |
|---|---|
Goddess of Time, Death and Destruction | |
| Member of The Ten Mahavidyas | |
Kali by Raja Ravi Varma | |
| Affiliation | |
| Abode | Cremation grounds, Battlefields (varies by interpretation), Manidvipa |
| Mantra |
|
| Weapon | Scimitar, Trishula (Trident) |
| Day | Tuesday and Friday |
| Mount | Lion |
| Texts | Devi-Bhagavata Purana, Devi Mahatmya, Kalika Purana, Shakta Upanishads, Tantras |
| Gender | Female |
| Festivals | |
| Consort | Shiva[1] |
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Kali (/ˈkɑːliː/; Sanskrit: काली, IAST: Kālī), also called Kalika, is a major goddess in Hinduism, primarily associated with time, death and destruction. Kali is also connected with transcendental knowledge and is the first of the ten Mahavidyas, a group of goddesses who provide liberating knowledge.[2][3] Of the numerous Hindu goddesses, Kali is held as the most famous.[4] She is the preeminent deity in the Hindu tantric and the Kalikula worship traditions, and is a central figure in the goddess-centric sects of Hinduism as well as in Shaivism.[5][6] Kali is chiefly worshipped as the Divine Mother, Mother of the Universe, and Divine feminine energy.[7][8][9]
The origins of Kali can be traced to the pre-Vedic and Vedic era goddess worship traditions in the Indian subcontinent.[5] Etymologically, the term Kali refers to one who governs time or is black. The first major appearance of Kali in the Sanskrit literature was in the sixth-century CE text Devi Mahatmya.[5] Kali appears in many stories, with the most popular one being when she manifests as personification of goddess Durga's rage to defeat the demon Raktabija. The terrifying iconography of Kali makes her a unique figure among the goddesses and symbolises her embracement and embodiment of the grim worldly realities of blood, death and destruction.[2]
Kali is stated to protect and bestow liberation (moksha) to devotees who approach her with an attitude of a child towards mother. Devotional songs and poems that extol the motherly nature of Kali are popular in Bengal, where she is most widely worshipped as the Divine Mother. Shakta and Tantric traditions additionally worship Kali as the ultimate reality or Brahman.[9] In modern times, Kali has emerged as a symbol of significance for women.[2]
Etymology
The term Kali is derived from Kala, which is mentioned quite differently in Sanskrit.[10] The homonym kālá (time) is distinct from kāla (black), but these became associated through popular etymology.[11] Kali is then understood as "she who is the ruler of time", or "she who is black".[10] Kālī is the goddess of time or death and the consort of Shiva.[12] She is called Kali Mata ("the dark mother") and also kālī, which can be read here either as a proper name or as a description: "the dark (or black) one".[11]
History
Although the word Kālī appears as early as the Atharva Veda, the first use of it as a proper name is in the Kathaka Grhya Sutra (19.7).[13] Kali originated as a tantric and non-Vedic goddess. Her roots are most probably connected to the Pre-Aryan period.[14] According to Indologist Wendy Doniger, Kali's origins can be traced to the deities of the Pre-Vedic village, tribal, and mountain cultures of South Asia who were gradually appropriated and transformed by the Sanskritic traditions.[5]
Legends
Her most well-known appearance is on the battlefield in the sixth century text Devi Mahatmyam. The deity of the first chapter of Devi Mahatmyam is Mahakali, who appears from the body of sleeping Vishnu as goddess Yoga Nidra to wake him up in order to protect Brahma and the world from two asuras (demons), Madhu-Kaitabha. When Vishnu woke up he started a war against the two asuras. After a long battle with Vishnu, the two demons were undefeated and Mahakali took the form of Mahamaya to enchant the two asuras. When Madhu and Kaitabha were enchanted by Mahakali, Vishnu killed them.[15]
In later chapters, the story of two asuras who were destroyed by Kali can be found. Chanda and Munda attack the goddess Kaushiki. Kaushiki responds with such anger that it causes her face to turn dark, resulting in Kali appearing out of her forehead. Kali's appearance is dark blue, gaunt with sunken eyes, wearing a tiger skin sari and a garland of human heads. She immediately defeats the two asuras. Later in the same battle, the asura Raktabija is undefeated because of his ability to reproduce himself from every drop of his blood that reaches the ground. Countless Raktabija clones appear on the battlefield. Kali eventually defeats him by sucking his blood before it can reach the ground, and eating the numerous clones. Kinsley writes that Kali represents "Durga's personified wrath, her embodied fury".[15]
Other origin stories involve Parvati and Shiva. Parvati is typically portrayed as a benign and friendly goddess. The Linga Purana describes Shiva asking Parvati to defeat the asura Daruka, who received a boon that would only allow a female to kill him. Parvati merges with Shiva's body, reappearing as Kali to defeat Daruka and his armies. Her bloodlust gets out of control, only calming when Shiva intervenes. The Vamana Purana has a different version of Kali's relationship with Parvati. When Shiva addresses Parvati as Kali, "the dark blue one", she is greatly offended. Parvati performs austerities to lose her dark complexion and becomes Gauri, the golden one. Her dark sheath becomes Kaushiki, who while enraged, creates Kali.[15]
In the Devi Bhagavata Purana, Kali turns black out of rage, while battling the demons Shumbha and Nishumbha.[10]: 221
Slayer of Raktabīja
In Kāli's most famous legend, Durga and her assistants, the Matrikas, wound the demon Raktabīja, in various ways and with a variety of weapons in an attempt to destroy him. They soon find that they have worsened the situation for with every drop of blood that drips from Raktabīja, he reproduces a duplicate of himself. The battlefield becomes increasingly filled with his duplicates.[15] Durga summons Kāli to combat the demons. This episode is described in the Devi Mahatmyam, Kali is depicted as being fierce, clad in a tiger's skin and armed with a sword and noose. She has deep, red eyes with tongue lolling out as she catches drops of Raktabīja's blood before they fall to the ground and create duplicates.[16]
Kali consumes Raktabīja and his duplicates, and dances on the corpses of the slain.[15] In the Devi Mahatmya version of this story, Kali is also described as a Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda), that is, the slayer of the demons Chanda and Munda.[16]: 72 Chamunda is very often identified with Kali and is very much like her in appearance and habit.[15]: 241 Footnotes
Iconography and forms
The goddess Kali is regarded as the most famous female deity of all the numerous Hindu goddesses.[4] The uncommon appearance of Kali is explained as a cause of her popularity.[2]: 398 Kali is iconographically depicted as a "terrifying emaciated woman"; with black skin, long tangled hair, red eyes and a long lolling tongue. She is naked barring a grim set of ornamentation: "a necklace of skulls or freshly decapitated [sic] heads, a skirt of severed arms and jewellery made from the corpses of infants." The "wildness" is a defining aspect of her character.[2]: 399 The terrifying iconography of Kali is considered symbolic of her role as a protector and a bestower of freedom to devotees, of whom she shall take care if they come to her in the "attitude of a child."[2]: 399 Devotional songs and poems that glorify the motherly nature of Kali are popular in Bengal, where she is most extensively worshipped.[2]: 399
In the Devi Mahatmya, where Kali first appeared as a personification of the rage of goddess Durga, an aspect of Kali's character was her thirst for blood and fondness to stay at places of death and destruction.[2]: 399 In original depictions, Kali was often pictured in a cremation ground or battlefield standing on the corpse of Shiva, which symbolized her manifestation as Shakti.[17] Kali represents the goddess embracing and encompassing the grim worldly realities of "blood, death and destruction".[2]
The Kalika Purana describes Kali as "possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four-armed, holding a sword and blue lotus, her hair unrestrained, body firm and youthful".[18] The goddess has two depictions: the popular four-armed form and the ten-armed Mahakali avatar. In both, she is described as being black in colour, though she is often seen as blue in popular Indian art. Her eyes are described as red with intoxication and rage. Her hair is disheveled, small fangs sometimes protrude out of her mouth, and her tongue is lolling. Sometimes she dons a skirt made of demon arms and a garland of demon heads. Other times, she is seen wearing a tiger skin. She is also accompanied by serpents and a jackal while standing on the calm and prostrate Shiva, usually right foot forward to symbolize the more popular dakṣiṇācāra ("right-hand path"), as opposed to the more infamous and transgressive vamachara ("left-hand path").[19] Her mount, or vahana, is the lion.[20]
Popular form
A Tamil depiction of Kali, 12th century, National Museum of IndiaKali is depicted with four arms, which symbolize the circle of creation and dissolution.[17] Her left hands are depicted holding a severed head and a sword.[17] The sword signifies divine knowledge and the human head signifies human ego which must be slain by divine knowledge in order to attain moksha. The right hands are usually depicted in the abhaya (fearlessness) and varada (blessing) mudras, which means her initiated devotees (or anyone worshipping her with a true heart) will be saved as she will guide them here and in the hereafter.[18]: 477
She wears a garland of demon heads, variously enumerated at 108 (an auspicious number in Hinduism and the number of countable beads on a japa mala or rosary for repetition of mantras) or 51, which represents Varnamala or the Garland of letters of the Sanskrit alphabet, Devanagari. Hindus believe Sanskrit is a language of dynamism, and each of these letters represents a form of energy, or a form of Kali. Therefore, she is generally seen as the mother of language, and all mantras.[18]: 475
She is often depicted naked which symbolizes her being beyond the covering of Maya since she is pure (nirguna) being-consciousness-bliss and far above Prakriti. She is shown as very dark as she is Brahman in its supreme unmanifest state. She has no permanent qualities—she will continue to exist even when the universe ends. It is therefore believed that the concepts of color, light, good, and bad do not apply to her.[18]: 463–488
Mahakali
Mahakali, goddess of time and death, depicted with a black complexion with ten heads, arms and legs.Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली, Bengali: মহাকালী, Gujarati: મહાકાળી), literally translated as "Great Kali", is sometimes considered as a greater form of Kali, identified with the Ultimate reality of Brahman. It can also be used as an honorific of the Goddess Kali,.[9]: 257 Mahakali symbolizes absolute night and the power of time. She is depicted with five or ten heads, each with three eyes and holding different weapons. Mahakali is known as the origin of all things, her consort is Mahakala.[9]: 257
The Skanda Purana mentions that Kali took the form of Mahakali at the instruction of Shiva who wanted her to destroy the world during the time of universal destruction.[9]: 242
In the ten-armed form of Mahakali, she is depicted as shining like a blue stone. She has ten faces, ten feet, and three eyes for each head. She has ornaments decked on all her limbs. There is no association with Shiva.[21]
Dakshinakali
Dakshina Kali, with Shiva devotedly at her foot.Dakshinakali is the most popular form of Kali in Bengal.[22] She is the benevolent mother, who protects her devotees and children from mishaps and misfortunes. There are various versions for the origin of the name Dakshinakali. Dakshina refers to the gift given to a priest before performing a ritual or to one's guru. Such gifts are traditionally given with the right hand. Dakshinakali's two right hands are usually depicted in gestures of blessing and giving of boons. One version of the origin of her name comes from the story of Yama, lord of death, who lives in the south (dakshina). When Yama heard Kali's name, he fled in terror, and so those who worship Kali are said to be able to overcome death itself.[23][24]: 53–55
Dakshinakali is typically shown with her right foot on Shiva's chest—while depictions showing Kali with her left foot on Shiva's chest depict the even more fearsome Vamakali. Vamakali is usually worshipped by non-householders.[25]
The pose shows the conclusion of an episode in which Kali was rampaging out of control after destroying many demons. Vishnu confronted Kali in an attempt to cool her down. She was unable to see beyond the limitless power of her rage and Vishnu had to move out of her way. Seeing this the devas became more fearful, afraid that in her rampage, Kali would not stop until she destroyed the entire universe. Shiva saw only one solution to prevent Kali's endless destruction. Shiva lay down on the battlefield so that Goddess Mahakali would have to step on him. When she saw her consort under her foot, Kali realized that she had gone too far. Filled with grief for the damage she had done, her blood-red tongue hung from her mouth, calming her down. In some interpretations of the story, Shiva was attempting to receive Kali's grace by receiving her foot on his chest.[26]
The goddess is generally worshipped as Dakshina Kali (with her right feet on Shiva) in Bengal during Kali Puja.[27]According to Rachel Fell McDermott, the poets portrayed Shiva as "the devotee who falls at [Kali's] feet in devotion, in the surrender of his ego, or in hopes of gaining moksha by her touch." In fact, Shiva is said to have become so enchanted by Kali that he performed austerities to win her, and having received the treasure of her feet, held them against his heart in reverence.[24]
The popularity of the worship of the Dakshinakali form of Goddess Kali is often attributed to Krishnananda Agamavagisha. He was a noted 17th-century Bengali Tantra thinker and author of Tantrasara. Devi Kali reportedly appeared to him in a dream and told him to popularize her in a particular form that would appear to him the following day. The next morning he observed a young woman making cow dung patties. While placing a patty on a wall, she stood in the alidha pose, with her right foot forward. When she saw Krishnananda watching her, she was embarrassed and put her tongue between her teeth, Agamavagisha realized that this was the divine form of maa kali he was looking for.[24]: 54 [28] Krishnananda Agamavagisha was also the guru of the Kali devotee and poet Ramprasad Sen.[8]: 217
Samhara Kali
Samhara Kali, also called Vama Kali, is the embodiment of the power of destruction. The chief goddess of Tantric texts, Samhara Kali is the most dangerous and powerful form of Kali. Samhara Kali takes form when Kali steps out with her left foot holding her sword in her right hand. She is the Kali of death, destruction and is worshipped by tantrics. As Samhara Kali she gives death and liberation. According to the Mahakala Samhita, Samhara Kali is two armed and black in complexion. She stands on a corpse and holds a freshly cut head and a plate to collect the dripping blood. She is worshipped by warriors, tantrics – the followers of Tantra.[8]
Other forms
Other forms of Kali popularly worshipped in Bengal include Raksha Kali (form of Kali worshipped for protection against epidemics and drought), Bhadra Kali and Guhya Kali. Kali is said to have 8, 12, or 21 different forms according to different traditions. The popular forms are Adya Kali, Chintamani Kali, Sparshamani Kali, Santati Kali, Siddhi Kali, Dakshina Kali, Rakta Kali, Bhadra Kali, Smashana Kali, Adharvana Bhadra Kali, Kamakala Kali, Guhya Kali, Hamsa Kali, Shyama Kali, and Kalasankarshini Kali. In Gujarat, Khodiyar is a regional form of Mahakali.[25]
Symbolism
In Bengal and Odisha, Kali's extended tongue is widely seen as expressing embarrassment over the realization that her foot is on her husband's chest.[24]: 53–55 [29][30][9]: 237 Above: idol of Kali at the Dakshineshwar Kali Temple.Interpretations of the symbolic meanings of Kali's appearance vary depending on Tantric or devotional approach, and on whether one views her image in a symbolic, allegorical or mystical fashion.[23] There are many varied depictions of the different forms of Kali. The most common form shows her with four arms and hands, showing aspects of both creation and destruction. The two right hands are often held out in blessing, one in a mudra saying "fear not" (abhayamudra), the other conferring boons. Her left hands hold a severed head and blood-covered sword. The sword severs the bondage of ignorance and ego (tamas), represented by the severed head. One interpretation of Kali's tongue is that the red tongue symbolizes the rajasic nature being conquered by the white (symbolizing sattvic) nature of the teeth. Her blackness represents that she is nirguna, beyond all qualities of nature, and transcendent.[23][24]: 53–55 Kali's lolling tongue is interpreted as her being angry, enraged; while many in India interpret it as "biting the tongue" in shame.[10]: 222
The most widespread interpretation of Kali's extended tongue involve her embarrassment over the sudden realization that she has stepped on her husband's chest. Kali's sudden "modesty and shame" over that act is the prevalent interpretation among Odia Hindus.[24]: 53–55 The biting of the tongue conveys the emotion of lajja or modesty, an expression that is widely accepted as the emotion being expressed by Kali.[29][9]: 237 In Bengal also, Kali's protruding tongue is "widely accepted... as a sign of speechless embarrassment: a gesture very common among Bengalis."[30][8]: xxiii
The twin earrings of Kali are small embryos. This is because Kali likes devotees who have childlike qualities in them.[25] The forehead of Kali is seen to be as luminous as the full moon and eternally giving out ambrosia.[25]
Kali is often shown standing with her right foot on Shiva's chest. This represents an episode where Kali was out of control on the battlefield, such that she was about to destroy the entire universe. Shiva pacified her by laying down under her foot to pacify and calm her. Shiva is sometimes shown with a blissful smile on his face.[24]: 53–55 She is typically shown with a garland of severed heads, often numbering fifty. This can symbolize the letters of the Sanskrit alphabet and therefore as the primordial sound of Aum from which all creation proceeds. The severed arms which make up her skirt represent her devotee's karma that she has taken on.[23]
There are several interpretations of the symbolism behind the commonly represented image of Kali standing on Shiva's supine form. A common interpretation is that Shiva symbolizes purusha, the universal unchanging aspect of reality, or pure consciousness. Kali represents Prakriti, nature or matter, sometimes seen as having a feminine quality of creation of life. The merging of these two qualities represent ultimate reality.[15]: 88
A tantric interpretation sees Shiva as consciousness and Kali as power or energy. Consciousness and energy are dependent upon each other, since Shiva depends on Shakti, or energy, in order to fulfill his role in creation, preservation, and destruction. In this view, without Shakti, Shiva is a corpse—unable to act.[24]: 53
Worship
Mantras
Kali is closely associated with transcendent knowledge and is regarded as the first of the ten Mahavidyas, an amalgamation of goddesses who provide liberating knowledge.[2]: 399 Kali is primarily worshipped in the Kalikula worship tradition. The closest way of direct worship is to the forms of Mahakali or Bhadrakali (Bhadra in Sanskrit means 'gentle'). One mantra for Kali worship is:[31]
सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥ | Sarvamangal-māngalyē śivē sarvārthasādhikē. Śaraṇyē tryambakē Gauri nārāyaṇi namō'stu tē. |
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