Kali — Mediated Wiki

{{Short description|Major deity in Indian religions symbolizing power, time, and death}} {{about|the form of Mahadevi|the Supreme goddess of time and death |Mahakali|the auspicious form of the goddess|Bhadrakali|the malevolent entity in Hinduism|Kali (demon)|other uses|Kali (disambiguation)}} {{pp-move}} {{protection padlock|small=yes}} {{Use Indian English|date=March 2015}} {{Use dmy dates|date=March 2015}} {{Infobox deity | type = Hindu | name = Kali | deity_of = Goddess of Time, Death and Destruction | abode = Cremation grounds, Battlefields (varies by interpretation), Maṇidvīpa | consort = Shiva<ref>{{cite book|author=Wendy Doniger|title=Merriam-Webster's Encyclopedia of World Religions |url=https://archive.org/details/isbn_9780877790440|url-access=registration|year=1999|publisher=Merriam-Webster|isbn=978-0-87779-044-0|page=629}}</ref> | mantra = *''oṁ jayantī maṅgalā kālī bhadrakālī kapālinī durgā śivā kṣamā dhātrī svāhā svadhā namo'stute'' *''oṁ kālī kālī mahākālī kālike parameśvari sarvānandakare devī nārāyaṇi namo'stute'' *''oṁ krīṃ kālīkāyai namaḥ'' | weapon = Scimitar, Trishula (Trident) | image = Kali by Raja Ravi Varma.jpg | festivals = {{hlist|Kali Puja|Seventh day of Navaratri|Kali Chaudas}} | caption = ''Kali'' by Raja Ravi Varma | affiliation = {{hlist|Shakti|Mahadevi|Durga|Parvati|Mahakali|Mahavidyas}} | gender = Female | member_of = The Ten Mahavidyas | day = Tuesday and Friday | texts = Devi-Bhagavata Purana, Devi Mahatmya, Kalika Purana, Shakta Upanishads, Tantras | mount = Jackal }} {{Hinduism}} {{Saktism}}

'''Kali''' ({{IPAc-en|ˈ|k|ɑː|l|iː}}; {{langx|sa|काली}}, {{IAST3|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.<ref name="Paul"/><ref>{{cite news |url=https://timesofindia.indiatimes.com/religion/rituals-puja/the-significance-of-dus-mahavidya/articleshow/68206997.cms |title=The Significance of Dus Mahavidya |work=The Times of India |access-date=4 April 2019}}</ref> Of the numerous Hindu goddesses, Kali is held as the most famous.<ref name="Lynn"/> 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.<ref name="EY"/><ref>{{Cite web |title=Dakshin Kali Khadgamala Stotra: A Hymn to the Fierce and Compassionate Goddess from Rudrayamal Tantra - Aghori Stories |url=https://aghoristories.com/tantra/dakshina-kali-khadgamala-stotra-a-hymn-to-the-fierce-and-compassionate-goddess-from-rudrayamal-tantra/?amp=1 |access-date=2024-05-06 |website=aghoristories.com |date=February 2024}}</ref> Kali is chiefly worshipped as the Divine Mother, Mother of the Universe, and Divine feminine energy.<ref name="Hawley">{{Cite book |last1=Hawley |first1=John Stratton |title=Sri Ramakrishna: The Spiritual Glow |last2=Wulff |first2=Donna Marie |publisher=Motilal Banarsidass |year=1982 |pages=152}}</ref><ref name="Harding">{{cite book |last1=Harding |first1=Elizabeth U. |title=Kali: The Black Goddess of Dakshineswar |url=https://books.google.com/books?id=4woiJbQTsBQC |year=1993 |publisher=Nicolas Hays |isbn=978-8120814509}}</ref><ref name="McDaniel">{{cite book |last1=McDaniel |first1=June |title=Offering Flowers, Feeding Skulls: Popular Goddess Worship in West Bengal |year=2004 |publisher=Oxford University Press}}</ref>

The origins of Kali can be traced to the pre-Vedic and Vedic era goddess worship traditions in the Indian subcontinent.<ref name="EY">{{cite web |url=https://www.britannica.com/topic/Kali |title=Kali |date=31 July 2024 |work=Encyclopædia Britannica|access-date= }}</ref> 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''.<ref name="EY"/> 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.<ref name="Paul"/>

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''.<ref name="McDaniel" /> In modern times, Kali has emerged as a symbol of significance for women.<ref name="Paul"/>

==Etymology== The term ''Kali'' is derived from ''Kala'', which is mentioned quite differently in Sanskrit.<ref name="Jones">{{cite encyclopedia |last1=Jones |first1=Constance |last2=Ryan |first2=James D. |title=Encyclopedia of Hinduism |series=Encyclopedia of World Religions |location=New York |publisher=Infobase Publishing |year=2007 |isbn=9780816054589 |url=https://archive.org/details/wg992 |pages=220–221}}</ref> The homonym ''{{IAST|kālá}}'' (time) is distinct from ''kāla'' (black), but these became associated through popular etymology.<ref name="Coburn111-112"/> Kali is then understood as "she who is the ruler of time", or "she who is black".<ref name="Jones"/> Kālī is the goddess of time or death and the consort of Shiva.<ref name="McDermott2001">{{cite book |last1=McDermott |first1=Rachel Fell |url=https://books.google.com/books?id=FeMX2g8lqkAC&pg=PA175 |title=Singing to the Goddess: Poems to Kali and Uma from Bengal |publisher=Oxford University Press |year=2001 |isbn=978-0198030706}}</ref> 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".<ref name="Coburn111-112">{{cite book |last1=Coburn |first1=Thomas |title=Devī-Māhātmya – Crystallization of the Goddess Tradition |publisher=Motilal Banarsidass, Delhi |year=1984 |isbn=978-81-208-0557-6}}</ref>

==History== Although the word ''{{IAST|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).<ref name="Urban">{{cite book |last=Urban |first=Hugh B. |author-link=Hugh Urban |chapter=India's Darkest Heart: Kali in the Colonial Imagination |year=2003 |editor-last=McDermott |editor-first=Rachel Fell |editor-last2=Kripal |editor-first2=Jeffrey J. |title=Encountering Kali: In the Margins, at the Center, in the West |publisher=University of California Press |page=171 |isbn=978-0-520-92817-6}}</ref> Kali originated as a tantric and non-Vedic goddess. Her roots are most probably connected to the Pre-Aryan period.<ref>{{Cite book |last1=Mohanty |first1=Seema |url=https://books.google.com/books?id=3KyfCUvoAtoC |title=The Book of Kali |last2=Seema |date=July 2009 |publisher=Penguin Books India |isbn=978-0-14-306764-1 |language=en}}</ref> 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.<ref name="EY" />

==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.<ref name="Kinsley1997">{{cite book |last1=Kinsley |first1=David |title=Tantric Visions of the Divine Feminine: The Ten Mahavidyas |location=Berkeley |publisher=University of California Press |year=1997 |pages=70–76}}</ref>

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".<ref name="Kinsley1997" />

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.<ref name="Kinsley1997" />

In the Devi Bhagavata Purana, Kali turns black out of rage, while battling the demons Shumbha and Nishumbha.<ref name="Jones"/>{{rp|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.<ref name="Kinsley1997" /> 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.<ref name="Wangu2003" />

Kali consumes Raktabīja and his duplicates, and dances on the corpses of the slain.<ref name="Kinsley1997" /> 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 ''{{IAST|Cāṃuṇḍā}}'' (''Chamunda''), that is, the slayer of the demons Chanda and Munda.<ref name ="Wangu2003">{{cite book |last1=Wangu |first1=Madhu Bazaz |title=Images of Indian Goddesses |year=2003 |publisher=Abhinav Publications |isbn=978-81-7017-416-5}}</ref>{{rp|72}} ''Chamunda'' is very often identified with Kali and is very much like her in appearance and habit.<ref name="Kinsley1997" />{{rp|241 Footnotes}}

==Iconography and forms== The goddess Kali is regarded as the most famous female deity of all the numerous Hindu goddesses.<ref name="Lynn">{{cite encyclopedia |last=Foulston |first=Lynn |editor-last1=Cush |editor-first1=Denise |editor-last2=Robinson |editor-first2=Catherine |editor-last3=York |editor-first3=Michael |chapter=ŚAKTI |page=730 |title=Encyclopedia of Hinduism |publisher=Routledge |year=2008 |doi=10.4324/9780203862032 |isbn=978-0-7007-1267-0 |url=https://www.taylorfrancis.com/books/mono/10.4324/9780203862032/encyclopedia-hinduism-denise-cush-catherine-robinson-michael-york |url-access=subscription}}</ref> The uncommon appearance of Kali is explained as a cause of her popularity.<ref name="Paul"/>{{rp|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 heads, a skirt of severed arms and jewellery made from the corpses of infants." The "wildness" is a defining aspect of her character.<ref name="Paul"/>{{rp|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."<ref name="Paul"/>{{rp|399}} Devotional songs and poems that glorify the motherly nature of Kali are popular in Bengal, where she is most extensively worshipped.<ref name="Paul"/>{{rp|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.<ref name="Paul"/>{{rp|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.<ref name=":3" /> Kali represents the goddess embracing and encompassing the grim worldly realities of "blood, death and destruction".<ref name="Paul">{{cite encyclopedia |last=Reid-Bowen |first=Paul |editor-last1=Cush |editor-first1=Denise |editor-last2=Robinson |editor-first2=Catherine |editor-last3=York |editor-first3=Michael |chapter=KĀLĪ AND CAṆḌĪ |pages=398–399 |title=Encyclopedia of Hinduism |publisher=Routledge |year=2008 |doi=10.4324/9780203862032 |isbn=978-0-7007-1267-0 |url=https://www.taylorfrancis.com/books/mono/10.4324/9780203862032/encyclopedia-hinduism-denise-cush-catherine-robinson-michael-york |url-access=subscription}}</ref>

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".<ref name="White2000">{{cite book |last1=Gupta |first1=Sanjukta |editor-last1=White |editor-first1=David Gordon |editor-link=David Gordon White |chapter=The Worship of Kali According to the Todala Tantra |title=Tantra in Practice |year=2000 |publisher=Princeton Press |page=466 |isbn=0-691-05778-8 |ref=refWhite2000}}</ref> 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").<ref name="Rawson">{{cite book |last1=Rawson |first1=Philip |title=The Art of Tantra |url=https://archive.org/details/tantra00phil |url-access=registration |year=1973 |publisher=Thames & Hudson}}</ref> Her mount, or ''vahana'', is the lion.<ref>{{Cite book |last=Williams |first=George Mason |title=Handbook of Hindu mythology |date=2003 |publisher=ABC-CLIO |isbn=978-1-57607-106-9 |series=Handbooks of world mythology |location=Santa Barbara (Calif.) |pages=173}}</ref>

===Popular form=== [[File:Goddess Kali.jpg|thumb|A Tamil depiction of Kali, 12th century, National Museum of India|420x420px]]Kali is depicted with four arms, which symbolize the circle of creation and dissolution.<ref name=":3" /> Her left hands are depicted holding a severed head and a sword.<ref name=":3">{{Cite book |last1=Foulston |first1=Lynn |title=Hindu goddesses: beliefs and practices |last2=Abbott |first2=Stuart |date=2009 |publisher=Sussex Academic |isbn=978-1-902210-43-8 |edition= |location=Brighton |pages=34–38}}</ref> 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.<ref name="White2000" />{{rp|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.<ref name="White2000" />{{rp|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.<ref name="White2000" />{{rp|463–488}}

===Mahakali=== {{Main|Mahakali}}

[[File:Goddess Mahakali - National Museum, Delhi.jpg|thumb|upright|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,.<ref name="McDaniel"/>{{rp|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.<ref name="McDaniel" />{{rp|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.<ref name="McDaniel" />{{rp|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.<ref>{{cite book |last1=Sankaranarayanan |first1=Sri |title=Glory of the Divine Mother: Devi Mahatmyam |publisher=Nesma Books India |year=2001 |isbn=978-8187936008 |page=127}}</ref>

===Dakshinakali=== Dakshinakali is the most popular form of Kali in Bengal.<ref>{{cite book |last1=Harper |first1=Katherine Anne |last2=Brown |first2=Robert L. |title=The Roots of Tantra |year=2012 |publisher=SUNY Press |isbn=978-0-7914-8890-4 |page=53}}</ref> 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.<ref name="Kinsley1998pp86-90">{{cite book |last1=Kinsley |first1=David R. |title=Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition |url=https://books.google.com/books?id=hgTOZEyrVtIC |year=1988 |publisher=University of California Press |isbn=978-8120803947 |pages=86–90}}</ref><ref name="Dold2003" />{{rp|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.<ref name="Pravrajika Vedantaprana 2015 p.16">Pravrajika Vedantaprana, Saptahik Bartaman, Volume 28, Issue 23, Bartaman Private Ltd., 6, JBS Haldane Avenue, 700 105 (ed. 10 October 2015) p.16</ref>

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.<ref>{{Cite book |last=Kinsley |first=David R. |editor1-last=McDermott |editor1-first=Rachel Fell |editor2-last=Kripal |editor2-first=Jeffrey J. |chapter=Kali |title=Encountering Kali: in the margins, at the center, in the West |year=2003 |publisher=University of California Press |page=36 |isbn=978-0-520-92817-6}}</ref>

Rachel Fell McDermott finds that in the Mahabhagavata Purana, Shiva is portrayed 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.<ref name="Dold2003">{{cite book |last1=Dold |first1=Patricia |editor-last1=McDermott |editor-first1=Rachel Fell |editor2-last=Kripal |editor2-first=Jeffrey J. |chapter=Kali the Terrific and Her Tests |title=Encountering Kali: In the Margins, at the Center, in the West |url=https://books.google.com/books?id=bMUJyU_C-LkC |year=2003 |publisher=University of California Press |page=54 |isbn=978-0-520-92817-6}}</ref>

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.<ref name="Dold2003" />{{rp|54}}<ref name="Sircar1998">{{cite book |last1=Sircar |first1=Dineschandra |author-link=Dineschandra Sircar |title=The Śākta Pīṭhas |year=1998 |publisher=Motilal Banarsidass Publ |isbn=978-81-208-0879-9 |page=74}}</ref> Krishnananda Agamavagisha was also the guru of the Kali devotee and poet Ramprasad Sen.<ref name="Harding" />{{rp|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.<ref name="Harding" />

===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, Bhadra Kali, Adharvana Bhadra Kali, Smashana Kali, Rakta Kali, Kamakala Kali, Guhya Kali, Hamsa Kali, Shyama Kali, and Kalasankarshini Kali. In Gujarat, Khodiyar is a regional form of Mahakali.<ref name="Pravrajika Vedantaprana 2015 p.16"/>

==Symbolism== [[File:Maa Bhavatarini's face @ Dakshineshwar Kali Temple.JPG|thumb|upright|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.<ref name="Dold2003" />{{rp|53–55}}<ref name="Kali's Tongue" /><ref name="Dutta2011" /><ref name="McDaniel"/>{{rp|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.<ref name="Kinsley1998pp86-90" /> 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.<ref name="Kinsley1998pp86-90" /><ref name="Dold2003" />{{rp|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.<ref name="Jones"/>{{rp|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.<ref name="Dold2003" />{{rp|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.<ref name="Kali's Tongue">{{cite book |last1=Menon |first1=Usha |last2=Shweder |first2=Richard A. |title=Emotion and Culture: Empirical Studies of Mutual Influence |chapter=Kali's Tongue: Cultural Psychology and the Power of Shame in Orissa, India |editor-last=Kitayama |editor-first=Shinobu |editor2-last=Markus |editor2-first=Hazel Rose |location=Washington, D.C. |publisher=American Psychological Association |date=1994 |pages=241–284}}</ref><ref name="McDaniel"/>{{rp|237}} In Bengal also, Kali's protruding tongue is "widely accepted... as a sign of speechless embarrassment: a gesture very common among Bengalis."<ref name="Dutta2011">{{cite book |author=Krishna Dutta |title=Calcutta: A Cultural and Literary History (Cities of the Imagination) |url=https://books.google.com/books?id=SZq_BAAAQBAJ&pg=PT18 |year=2011 |publisher=Andrews UK Ltd |isbn=978-1-904955-87-0 |page=18}}</ref><ref name="Harding" />{{rp|xxiii}}

The twin earrings of Kali are small embryos. This is because Kali likes devotees who have childlike qualities in them.<ref name="Pravrajika Vedantaprana 2015 p.16"/> The forehead of Kali is seen to be as luminous as the full moon and eternally giving out ambrosia.<ref name="Pravrajika Vedantaprana 2015 p.16"/>

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.<ref name="Dold2003" />{{rp|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.<ref name="Kinsley1998pp86-90" />

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.<ref name="Kinsley1997" />{{rp|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.<ref name="Dold2003"/>{{rp|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.<ref name="Paul"/>{{rp|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:<ref name="Chawdri">{{cite book |last=Chawdhri |first=L.R. |title=Secrets of Yantra, Mantra and Tantra |year=1992 |publisher=Sterling Publishers Pvt. Ltd.}}</ref>

{{verse translation|lang=sa|italicsoff=y |सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके । शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥ ॐ जयंती मंगला काली भद्रकाली कपालिनी । दुर्गा क्षमा शिवा धात्री स्वाहा स्वधा नमोऽस्तु‍ते ॥ |Sarvamangal-māngalyē śivē sarvārthasādhikē. Śaraṇyē tryambakē Gauri nārāyaṇi namō'stu tē. Oṃ jayantī mangala kālī bhadrakālī kapālinī . Durgā kṣamā śivā dhātrī svāhā svadhā namō'stu‍tē. ॐ काली काली महाकाली कालिके परमेश्वरी । सर्वानन्दकरी देवी नारायणि नमोऽस्तुते ।। }}

===Tantra=== [[File:Kali Yantra.jpg|thumb|Kali Yantra]]

In Tantrism the cause of reality is the mutual interaction between male and female or Shiva and Shakti. As a result, goddesses play an important role in the study and practice of Tantra Yoga and are essential in understanding the nature of reality.<ref name="Kinsley1997" /> Kali is often mentioned in Tantric iconography, texts and rituals even though Parvati received Shiva's wisdom in the form of Tantras.<ref name="Kinsley1997" /> Kali is revered as the highest reality or greatest of all deities in many Tantric texts. The ''Niruttara-tantra'' and the ''Picchila-tantra'' state that among all mantras Kali's mantras are the greatest. The ''Kdmadd-tantra'' mentions that Kali is ''sacciddnanda'' or imperishable bliss and Brahman. In other texts like the''Yogini-tantra'', ''Kamakhya-tantra'' and the ''Niruttara-tantra'' Kali is referred to as an essential form of Mahadevi.<ref name="Kinsley1997" />{{rp|122–124}}

In Tantric practice, Kali's figure represents death itself. The ''Karpuradi-stotra,'' dated to approximately 10th century CE'','' describes the ''Pancatattva'' ritual which is performed on cremation grounds (''Samahana-sadhan''). It states that a ''sadhaka'' that meditates on the terrible aspects of Kali's form and confronts her can attain salvation.<ref name="Kinsley1997" />{{rp|122–124}}

The ''Karpuradi-stotra'' also describes Kali's gentler form that is young, with a smiling face and with two right hands to dispel fear and offer boons. She is also described as the supreme being of the universe. In this benign form, Kali becomes the goddess who grants salvation when fear is overcome and goes from being a symbol of death to being a symbol of triumph over death.<ref name="Kinsley1997" />{{rp|124–125}}

Kali is a central figure in late medieval Bengal devotional literature, with such notable devotee poets as Kamalakanta Bhattacharya (1769–1821) and Ramprasad Sen (1718–1775). With the exception of being associated with Parvati as Shiva's consort, Kāli is rarely pictured in Hindu legends and iconography as a motherly figure until Bengali devotions beginning in the early eighteenth century. Even in Bengāli tradition her appearance and habits change little, if at all.<ref name="Kinsley1997" />{{rp|126}}

The Tantric approach to Kāli is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee adopts the attitude of a child, coming to love her unreservedly. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way that things are. These themes are addressed in Rāmprasād's work.<ref name="Kinsley1997" />{{rp|125–126}} Rāmprasād comments in many of his other songs that Kāli is indifferent to his wellbeing, causes him to suffer, brings his worldly desires to nothing and his worldly goods to ruin. He also states that she does not behave like a mother should and that she ignores his pleas.<ref name="Kinsley1997" />{{rp|128}}

To be a child of Kāli, Rāmprasād asserts, is to be denied of earthly delights and pleasures. Kāli is said to refrain from giving that which is expected. To the devotee, it is perhaps her very refusal to do so that enables her devotees to reflect on dimensions of themselves and of reality that go beyond the material world.<ref name="Kinsley1997" />{{rp|128}}

A significant portion of Bengali devotional music features Kāli as its central theme and is known as Shyama Sangeet.<ref>{{Cite book |last1=Multani |first1=Angelie |url=https://books.google.com/books?id=qsDGEAAAQBAJ&dq=shyama+sangeet+in+bengali+tradition&pg=PT50 |title=From Canon to Covid: Transforming English Literary Studies in India. Essays in Honour of GJV Prasad |last2=Pal |first2=Swati |last3=Saha |first3=Nandini |last4=Shakil |first4=Albeena |last5=Ghosh |first5=Arjun |date=2023-08-31 |publisher=Taylor & Francis |isbn=978-1-000-89220-8 |language=en}}</ref>

Kāli is especially venerated in the festival of Kali Puja in eastern India – celebrated when the new moon day of Ashwin month coincides with the festival of Diwali. The practice of animal sacrifice is still practiced during Kali Puja in Bengal, Orissa, and Assam, though it is rare outside of those areas. The Hindu temples where this takes place involves the ritual slaying of goats, chickens and sometimes male water buffalos. Throughout India, the practice is becoming less common.<ref name="Fuller Christopher John 2004 83">{{cite book|last=J. Fuller|first= C.|title=The Camphor Flame: Popular Hinduism and Society in India [Paperback] |edition=Revised|year=2004|publisher=Princeton University Press|isbn=978-0-691-12048-5 |page=83|quote=Animal sacrifice is still practiced widely and is an important ritual in popular Hinduism|id= {{ASIN|069112048X|country=uk}}}}</ref> The rituals in eastern India temples where animals are killed are generally led by Brahmin priests.<ref name="Fuller Christopher John 2004 83"/>{{rp|84, 101–104}} A number of Tantric Puranas specify the ritual for how the animal should be killed. A Brahmin priest will recite a mantra in the ear of the animal to be sacrificed, in order to free the animal from the cycle of life and death. Groups such as People for Animals continue to protest animal sacrifice based on court rulings forbidding the practice in some locations.<ref>{{cite book |last1=McDermottb|first1=Rachel Fell |title=Revelry, rivalry, and longing for the goddesses of Bengal: the fortunes of Hindu festivals |date=2011 |publisher=Columbia University Press |location=New York; Chichester |isbn=978-0-231-12918-3 |page=205 |url=https://books.google.com/books?id=ggBeH_lmUu8C&pg=PR10 |access-date=17 December 2014}}</ref>

===In Tantric Buddhism=== thumb|upright|Tröma Nagm, in Tibetan Buddhism, shares some attributes of Kali Tantric Kali cults such as the Kaula and Krama had a strong influence on Tantric Buddhism, as can be seen in fierce-looking yoginis and dakinis such as Vajrayogini and Krodikali.<ref>{{Cite book |last=English |first=Elizabeth |title=Vajrayoginī: her visualizations, rituals & forms: a study of the cult of Vajrayoginī in India |publisher=Wisdom Publications |year=2002 |isbn=0-86171-329-X |edition=1st Wisdom |location=Boston |pages=38–40 |oclc=50234984}}</ref>

In Tibet, Krodikali (alt. Krodhakali, Kālikā, Krodheśvarī, Krishna Krodhini) is known as ''Tröma Nagmo'' ({{langx|xct|ཁྲོ་མ་ནག་མོ་}}, Wylie: {{lang|bo-Latn|khro ma nag mo}}, English: "The Black Wrathful Lady").<ref>[http://www.himalayanart.org/pages/vajrayogini/index.html The Forms of Vajrayoginī] {{Webarchive|url=https://web.archive.org/web/20080821222811/http://www.himalayanart.org/pages/vajrayogini/index.html |date=21 August 2008 }} Himalayan Art Resources</ref><ref>{{cite web|url=http://www.himalayanart.org/image.cfm/490.html|title=Vajrayogini (Buddhist Deity) – Krodha Kali (Wrathful Black Varahi) |work=HimalayanArt}}</ref> She features as a key deity in the practice tradition of Chöd founded by Machig Labdron and is seen as a fierce form of Vajrayogini.<ref>{{Cite book |last=Simmer-Brown |first=Judith |author-link=Judith Simmer-Brown |title=Dakini's warm breath: the feminine principle in Tibetan Buddhism |year=2002 |isbn=1-57062-920-X |edition=1st paperback |location=Boulder |publisher=Shambhala |pages=146 |oclc=54964040}}</ref> Other similar fierce deities include the dark blue Ugra Tara and the lion-faced Simhamukha.<ref>{{Cite book |last=Shaw |first=Miranda Eberle |title=Buddhist goddesses of India |publisher=Princeton University Press |year=2006 |isbn=0-691-12758-1 |location=Princeton |pages=340, 426|oclc=62342823}}</ref>

===In Sinhala Buddhism===

In Sinhala Buddhism, Kali's origin is explained through her arriving at Munneśvaram from South India, eating humans, and attempting to eat Pattini, who instead tames her.<ref name=":2">{{Cite journal |last=Bastin |first=Rohan |date=September 1996 |title=The Regenerative Power of Kali Worship in Contemporary Sinhala Buddhism |url=https://www.jstor.org/stable/23171698 |journal=Social Analysis: The International Journal of Anthropology |issue=40 |pages=59–94 |jstor=23171698}}</ref>

She is regarded as having seven forms; Bhadrakāli, Mahābhadrakāli, Pēnakāli, Vandurukāli (Hanumāpatrakāli), Rīrikāli, Sohonkāli, and Ginikāli. These forms are subordinate to Kāliammā (the mother of Kāli). Red flowers, silver coins, blood, and oil lamps with mustard oil are offered to her, and as Pattini's servant, she accepts offerings on her behalf.<ref name=":1">{{Cite journal |last=Hewamanage |first=Wimal |date=January 2018 |title=The History of the Kāli Cult and its Implications in Modern Sri Lankan Buddhist Culture |journal=Alternative Spirituality and Religion Review |volume=9 |issue=2 |pages=246–256 |doi=10.5840/asrr2018111353}}</ref>

Her worship in Sri Lanka dates back to at least the 9th century CE, and Dharmasena Thera created the Sadharma Ratnavaliya in the 13th century based on an older 5th century work, which actively recontextualizes Kali in a Buddhist context,<ref>{{Cite web |title=Sri Kali and Sri Lanka |url=http://www.srilankaguardian.org/2011/12/sri-kali-and-sri-lanka.html}}</ref> exploring the nature of violence and vengeance and how they trap people in cycles until justification, guilt, and good and evil become irrelevant.<ref>{{Cite book |last=Thera |first=Dharmasena |title=The Jewels of the Doctrine |year=1991 |publisher=SUNY Press |isbn=0-7914-0489-7 |language=English |translator-last=Obeyesekere |translator-first=Ranjini}}</ref> Kali has been seen as both a demon (though a tamed one, thanks to Pattini<ref name=":2" />) and a goddess in Sri Lanka.<ref name=":1" /> She and mythical Sinhala Buddhist kings both use demonic fury as a necessary condition of conquest.<ref name=":2" />

Yantras are used in relation to her, sourced from the Pali Canon, later Buddhist paritta chants, and from non-Buddhist yantras and mantras. The Sādhakayantra is popular, and its corresponding mantra includes Arabic words and Islamic concepts.<ref name=":1" />

===Worship in the Western world=== ====Theorized early worship==== A form of Kali worship may have already been transmitted to the west in medieval times by the wandering Romani. A few authors have drawn parallels between Kali worship and the ceremonies of the annual pilgrimage in honor of Saint Sarah, also known as ''Sara-la-Kali'' ("Sara the Black", {{langx|rom|Sara e Kali}}), held at Saintes-Maries-de-la-Mer, a place of pilgrimage for Roma in the Camargue, in southern France.<ref>{{Cite book |last=McDowell |first=Bart |title=Gypsies: Wanderers of the World |pages=38–57}}</ref><ref>{{Cite book |last=Fonseca |first=Isabel |title=Bury me standing: the Gypsies and their journey |others=Mazal Holocaust Collection, David Lindroth Inc. |year=1995 |isbn=0-679-40678-6 |edition=1st |location=New York |publisher=Alfred A. Knopf |pages=106–107 |oclc=32387216}}</ref> Ronald Lee (2001) notes that the similarities in the ceremonies performed at the shrine if Sainte Sara (called Sara e Kali in Romani) indicate that Kali/Durga worship have been incorporated to a Christian figure.<ref name="McDermott1998p281-305" />

====In modern times====

An academic study of modern-day western Kali enthusiasts noted that, "as shown in the histories of all cross-cultural religious transplants, Kali devotionalism in the West must take on its own indigenous forms if it is to adapt to its new environment."<ref name="McDermott1998p281-305">{{cite book |last=McDermott |first=Rachel Fell |chapter=The Western Kali |editor-last=Hawley |editor-first=John Stratton |title=Devi: Goddesses of India |publisher=Motilal Banarsidass |date=1998 |pages=281–305}}</ref> Rachel Fell McDermott, Professor of Asian and Middle Eastern Cultures at Columbia University and author of several books on Kali, has noted the evolving views in the West regarding Kali and her worship. In 1998 McDermott wrote that feminists and New Age spiritualists are drawn to Kali because they perceive her to be a symbol of repressed female power, sexuality, and healing but that this is a misinterpretation which stems from a lack of knowledge about Hindu religious tradition.<ref name="McDermott1998p281-305" /> By 2003, she amended this view stating that cross-cultural borrowing should be done thoughtfully and is natural due to religious globalization. She further stated that Kali enthusiasts since the early 1990s had sought to take on a more informed approach by incorporating more Indian perspective of her character than feminist and New Age interpretations.<ref name="McDermott1998p281-305" />

The emergence of Kali in the modern times as an image of significance for many women, both Hindu and non-Hindu, has been noteworthy.<ref name="Paul"/>{{rp|399}} Since the late twentieth century, various feminist movements in the West have associated Kali with women's empowerment.<ref name="EY" /> New age religious and spiritual movements have found in the iconographic representations and mythological stories of Kali an inspiration for theological and sexual liberation.<ref name="EY" />

====In Réunion====

In Réunion, an island territory of France in the Indian Ocean, veneration for Saint Expeditus ({{Langx|fr|Saint Expédit}}) is very popular. The Malbars have Tamil ancestry but are, at least nominally, Catholics. The saint is identified with Kali.<ref name="Suryanarayan">{{cite journal |last1=Suryanarayan |first1=V. |title=Tamils In Re-Union: Losing Cultural Identity – Analysis |journal=Eurasia Review |date=12 October 2018 |url=https://www.eurasiareview.com/12102018-tamils-in-re-union-losing-cultural-identity-analysis/ |access-date=3 March 2021 |language=en |quote=Saint Expedit, worshipped locally, is identified with Goddess Kali.}}</ref>

==Comparative scholarship== Scholar Marvin H. Pope in 1965 argues that the Hindu goddess Kali, who is first attested in the 7th century CE, shares some characteristics with some ancient Near Eastern goddesses, such as wearing a necklace of heads and a belt of severed hands like Anat, and drinking blood like the Egyptian goddess Sekhmet and that therefore that her character might have been influenced by them.{{sfn|Pope|Röllig|1965|page=239}}

=== Levantine Anat === The Bronze Age epic cycles of the Levantine city of Ugarit include a myth according to which the warrior goddess Anat started attacking warriors, with the text of the myth describing the goddess as gloating and her heart filling with joy and her liver with laughter while attaching the heads of warriors to her back and girding hands to her waist{{sfn|Pope|1977|pages=606–607}} until she is pacified by a message of peace sent by her brother and consort, the god Baʿlu.{{sfn|Pope|1977|page=601}}

The Hindu goddess Kali similarly wore a necklace of severed heads and a girdle of severed hands, and was pacified by her consort, Śiva, throwing himself under her feet. The sickle sword wielded by Kali might also have been connected to similar sickle swords used in early dynastic Mesopotamia.{{sfn|Pope|1977|pages=608}}

=== Egyptian Sekhmet === According to an Ancient Egyptian myth, called {{transliteration|en|The Deliverance of Mankind from Destruction}}, the ancient Egyptian supreme god, the Sun-god Ra, suspected that mankind was plotting against him, and so he sent the goddess Hathor, who was the incarnation of his violent feminine aspect, the Eye of Ra, to destroy his enemies.{{sfn|Pope|1977|pages=607–608}}

Furthermore, Hathor appeared as the lion-goddess Sekhmet and carried out Ra's orders until she became so captured by her blood-lust that she would not stop despite Ra himself becoming distressed and wishing an end to the killing. Therefore, Ra concocted a ruse whereby a plain was flooded with beer which had been dyed red, which Sekhmet mistook for blood and drank until she became too inebriated to continue killing, thus saving humanity from destruction.{{sfn|Pope|1977|pages=607–608}}

Similarly, while killing demons, Kālī became ecstatic with the joy of battle and slaughter and refused to stop, so that the Devas feared she would destroy the world, and she was stopped through ruse when her consort Śiva threw himself under her feet.{{sfn|Pope|1977|pages=608}}

==In popular culture== [[File:Ms. magazine Cover - Spring 1972.jpg|thumb|''Ms.'' magazine cover, 1972]] A 1939 American adventure film'', Gunga Din'', features a resurgent sect of Thugs as worshippers of Kali who are at war with the British Raj.<ref>{{Cite book |doi=10.4324/9780203720707 |title=South Asian Transnationalisms |date=2014-02-25 |publisher=Routledge |isbn=978-1-135-71832-9 |editor-last=Sinha |editor-first=Babli |pages=88–89}}</ref> In the Beatles' 1965 film ''Help!'', Ringo Starr is pursued by Kali worshippers intending to sacrifice him.<ref name="Magic Circles">{{cite book |last1=McKinney |first1=Devin |title=Magic Circles: The Beatles in Dream and History |date=2003 |publisher=Harvard University Press |isbn=978-0-674-01202-8 |page=78 |url=https://books.google.com/books?id=NODXwtg3SIkC&dq=%22Help!%22+Beatles+Kali&pg=PA78 |language=en}}</ref><ref name="Vampires' Most Wanted">{{cite book |last1=Enright |first1=Laura |title=Vampires' Most Wanted: The Top 10 Book of Bloodthirsty Biters, Stake-wielding Slayers, and Other Undead Oddities |date=30 June 2011 |publisher=Potomac Books, Inc. |isbn=978-1-59797-752-4 |page=12 |url=https://books.google.com/books?id=kbM7fOH5SI0C&dq=%22Help!%22+Beatles+Kali&pg=PT12 |language=en}}</ref> In ''Indiana Jones and the Temple of Doom'' (1984), an action-adventure film which takes place in 1935, a Thuggee cult of Kali worshippers are villains.<ref>{{cite book |last1=Ganguly |first1=Swagato |url=https://books.google.com/books?id=r_0wDwAAQBAJ&q=%22Indiana+Jones+and+the+Temple+of+Doom%22+kali&pg=PT12 |title=Idolatry and the Colonial Idea of India: Visions of Horror, Allegories of Enlightenment |date=2017 |publisher=Taylor & Francis |isbn=978-1351584678 |language=en |access-date=6 January 2019}}</ref> An Indian television series, ''Mahakali — Anth Hi Aarambh Hai'' (2017), has Parvati (Mahakali), Shiva's consort, assuming varied forms to destroy evil and protect the innocent.<ref>{{Cite web |last=Nathan |first=Leona |date=2017-07-23 |title=Mahakali – Anth Hi Aarambh Hai: Pooja Sharma Says, Playing Mahakali Is A Lifetime Experience |url=https://www.india.com/entertainment/mahakali-anth-hi-aarambh-hai-pooja-sharma-says-playing-mahakali-is-a-lifetime-experience-2342973/ |access-date=2020-09-27 |website=India News, Breaking News, Entertainment News {{!}} India.com |language=en}}</ref>

A modern version of Kali was featured on the cover of the first issue of feminist magazine ''Ms.'', published in 1972, with Kali's arms symbolizing the many tasks of the contemporary American woman.<ref>{{cite book |last1=Lemak |first1=Jennifer A. |last2=Hopkins-Benton |first2=Ashley |title=Votes for Women: Celebrating New York's Suffrage Centennial |date=2017 |publisher=SUNY Press |isbn=978-1-4384-6732-0 |pages=204 |url=https://books.google.com/books?id=tuo_DwAAQBAJ&pg=PA204 |access-date=2 July 2020 |language=en}}</ref><ref>{{cite web |last1=Donald |first1=Brooke |title=The feminist struggle continues, Gloria Steinem says, encouraging a Stanford audience toward 'one new subversive thing' |url=https://news.stanford.edu/news/2012/january/gloria-steinem-talk-012712.html |website=Stanford University |access-date=2 July 2020 |language=en |date=27 January 2012}}</ref> The tongue and lips logo of the band The Rolling Stones, created in 1971, was inspired by the stuck-out tongue of Kali.<ref>{{cite news |last=Coscarelli |first=Joe |date=7 June 2015 |title=Art of the Rolling Stones: Behind That Zipper and That Tongue |url=https://www.nytimes.com/2015/06/08/arts/music/art-of-the-rolling-stones-behind-that-zipper-and-that-tongue.html |url-status=live |archive-url=https://web.archive.org/web/20150611105409/http://www.nytimes.com/2015/06/08/arts/music/art-of-the-rolling-stones-behind-that-zipper-and-that-tongue.html |archive-date=11 June 2015 |access-date=9 June 2015 |work=The New York Times}}</ref><ref>{{cite book |last1=Fornatale |first1=Peter |url=https://archive.org/details/50licksmythsstor00forn |title=50 Licks: Myths and Stories from Half a Century of the Rolling Stones |date=2013 |publisher=Bloomsbury Publishing |isbn=978-1408833834 |pages=[https://archive.org/details/50licksmythsstor00forn/page/126 126] |language=en |url-access=registration}}</ref>

==References== {{Reflist|30em}}

==Further reading== {{Refbegin|30em}} * {{cite book |last1=Bowker |first1=John |title=Oxford Concise Dictionary of World Religions |year=2000 |publisher=Oxford Press |ref=refBowker2000}} * {{cite book |last1=Bunce |first1=Frederick W. |title=A Dictionary of Buddhist and Hindu Iconography (Illustrated) |year=1997 |publisher=D.K. Print World |ref=refBunce1997}} * {{cite book |last1=Craven |first1=Roy C. |title=Indian Art (revised) |year=1997 |publisher=Thames & Hudson |ref=refCraven1997}} * {{cite book |last1=Harshananda |first1=Swami |title=Hindu Gods & Goddesses |year=1981 |publisher=Ramakrishna Math |ref=refHarshananda1981}} * {{cite book |last1=Mishra |first1=T. N. |title=Impact of Tantra on Religion and Art |year=1997 |publisher=D.K. Print World |ref=refMishra1997}} * {{cite book |last1=Santideva |first1=Sadhu |title=Ascetic Mysticism |year=2000 |publisher=Cosmo Publications |ref=refSantideva2000}} * Loriliai Biernacki, ''Renowned Goddess of Desire: Women, Sex, and Speech in Tantra'' Oxford Scholarship Online: September 2007, {{doi| 10.1093/acprof:oso/9780195327823.001.0001}}, {{ISBN|978-0195327823}} * {{cite book |editor-last=Haussig |editor-first=Hans Wilhelm |editor-link=:de:Hans Wilhelm Haussig |last1=Pope |first1=Marvin H. |author-link1=Marvin H. Pope |last2=Röllig |first2=Wolfgang |author-link2=:de:Wolfgang Röllig |date=1965 |title=Götter und Mythen im Vorderen Orient |trans-title=Gods and Myths in the Middle East |chapter=Syrien: Die Mythologie der Ugariter und Phönizier |trans-chapter=Syria: The Mythology of the Ugarites and Phoenicians |language=de |url= |location=Stuttgart, Germany |publisher=Ernst Klett Verlag |pages=217–312 |isbn=}} * {{cite book |last=Pope |first=Marvin H. |author-link=Marvin H. Pope |date=1977 |title=Song of Songs |series=The Anchor Bible |volume=7C |url= |location=New York City, United States |publisher=Doubleday |isbn=978-0-385-00569-2}} * Shanmukha Anantha Natha and Shri Ma Kristina Baird, ''Divine Initiation'' Shri Kali Publications (2001) {{ISBN|0-9582324-0-7}} – Has a chapter on Mahadevi with a commentary on the ''Devi Mahatmyam'' from the Markandeya Purana. * Ajit Mookerjee, ''Kali: The Feminine Force'' {{ISBN|0-89281-212-5}} * Swami Satyananda Saraswati, ''[https://books.google.com/books?id=in__-R6lm6sC Kali Puja]'' {{ISBN|1-887472-64-9}} * Ramprasad Sen, ''Grace and Mercy in Her Wild Hair: Selected Poems to the Mother Goddess'' {{ISBN|0-934252-94-7}} * Sir John Woodroffe (a.k.a. Arthur Avalon) ''Hymns to the Goddess and Hymn to Kali'' {{ISBN|81-85988-16-1}} * Robert E. Svoboda, ''Aghora, at the left hand of God'' {{ISBN|0-914732-21-8}} * Dimitri Kitsikis, ''L'Orocc, dans l'âge de Kali'' {{ISBN|2-89040-359-9}} * Lex Hixon, ''[https://books.google.com/books?id=HzNAYrZgtekC Mother of the Universe: Visions of the Goddess and Tantric Hymns of Enlightenment]'' {{ISBN|0-8356-0702-X}} * Neela Bhattacharya Saxena, ''In the Beginning is Desire: Tracing Kali's Footprints in Indian Literature'' {{ISBN|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 and Its Meaning'' ({{ISBN|0-89254-080-X}}) by Devadatta Kali * ''[https://books.google.com/books?id=-c_j8Xggl0gC Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess]'' ({{ISBN|0-791-45008-2}}) Edited by Tracy Pintchman * ''[https://archive.org/details/riseofgoddessinh0000pint The Rise of the Goddess in the Hindu Tradition]'' ({{ISBN|0-7914-2112-0}}) by Tracy Pintchman * [https://www.academia.edu/19972617/Phalaharini_Kali_Prabuddha_Bharata_January_2016 Narasimhananda, Swami, Prabuddha Bharata, January 2016, The Phalaharini Kali.] {{Refend}}

==External links== * [https://www.britannica.com/topic/Kali Kali] at the ''Encyclopædia Britannica''

{{Subject bar|Hinduism|India|Religion|auto=y|d=y|s=Kali the Mother}} {{Shaktism}} {{Hindu Deities and Texts}} {{Authority control}} {{Good article}}

Category:Kali Category:Death goddesses Category:Destroyer goddesses Category:Creator goddesses Category:Forms of Parvati Category:Hindu goddesses Category:Justice goddesses Category:Mahavidyas Category:Mother goddesses Category:Supernatural beings identified with Christian saints Category:Time and fate goddesses Category:War goddesses Category:Buddhist goddesses Category:Sinhalese Buddhist deities