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Shiva in Kali Iconography

Kali is often depicted standing on the prone body of Shiva in iconography. There are several interpretations for this symbolism. One story describes Kali dancing wildly after a battle and unintentionally stepping on Shiva as he lay among slain demons. Puranic texts state Shiva preferred Kali's raw, chaotic form and requested she place her foot on his chest. Tantric philosophy interprets Kali as the active divine energy and Shiva as the inactive pure consciousness, with Kali representing the dynamic power behind all creation and manifestation.

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0% found this document useful (0 votes)
167 views6 pages

Shiva in Kali Iconography

Kali is often depicted standing on the prone body of Shiva in iconography. There are several interpretations for this symbolism. One story describes Kali dancing wildly after a battle and unintentionally stepping on Shiva as he lay among slain demons. Puranic texts state Shiva preferred Kali's raw, chaotic form and requested she place her foot on his chest. Tantric philosophy interprets Kali as the active divine energy and Shiva as the inactive pure consciousness, with Kali representing the dynamic power behind all creation and manifestation.

Uploaded by

Shyamol Bose
Copyright
© © All Rights Reserved
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ShivainKaliiconography

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Inboththeseimagessheisshownstandingontheprone,inertordeadbodyofShiva.Thereisalegend
forthereasonbehindherstandingonwhatappearstobeShiva'scorpse,whichtranslatesasfollows:
OnceKalihaddestroyedallthedemonsinbattle,shebeganaterrificdanceoutofthesheer
joyofvictory.Alltheworldsorlokasbegantotrembleandswayundertheimpactofher
dance.So,attherequestofalltheGods,Shivahimselfaskedhertodesistfromthisbehavior.
However,shewastoointoxicatedtolisten.Hence,Shivalaylikeacorpseamongtheslain
demonsinordertoabsorbtheshockofthedanceintohimself.WhenKalieventuallystepped
uponShiva,sherealizedshewastramplingandhurtingherhusbandandbithertonguein
shame.[50]
Thestorydescribedhereisapopularfolktaleandnotdescribedorhintedinanyofthepuranas.The
puranicinterpretationisasfollows:
Once,ParvatiasksShivatochosetheoneformamongher10formswhichhelikesmost.To
hersurprise,ShivarevealsthatheismostcomfortablewithherKaliform,inwhichsheis
bereftofherjewellery,herhumanform,herclothes,heremotionsandwheresheisonlyraw,
chaoticenergy,wheresheisasterribleastimeitselfandevengreaterthantime.[51]AsParvati
takestheformofKali,Shivaliesatherfeetandrequestshertoplaceherfootonhischest,
uponhisheart.[52]Onceinthisform,Shivarequestshertohavethisplace,belowherfeetin
hericonicimagewhichwouldbeworshipedthroughout.[53]
ThisideahasbeenexploredintheDeviBhagavataPurana[28]andismostpopularintheShyama
Sangeet,devotionalsongstoKalifromthe12thto15thcenturies.
TheTantricinterpretationofKalistandingontopofherhusbandisasfollows:
TheShivtattava(DivineConsciousnessasShiva)isinactive,whiletheShaktitattava(Divine
EnergyasKali)isactive.ShivaandKalirepresentBrahman,theAbsolutepureconsciousness
whichisbeyondallnames,formsandactivities.Kali,ontheotherhand,representsthe
potential(andmanifested)energyresponsibleforallnames,formsandactivities.Sheishis
Shakti,orcreativepower,andisseenasthesubstancebehindtheentirecontentofall
consciousness.ShecanneverexistapartfromShivaoractindependentlyofhim,just
asShivaremainsamerecorpsewithoutKalii.e.,Shakti,allthematter/energyoftheuniverse,
isnotdistinctfromShiva,orBrahman,butisratherthedynamicpowerofBrahman.[54]Hence,
KaliisParaBrahmaninthefeminineanddynamicaspectwhileShivaisthemaleaspectand
static.Shestandsastheabsolutebasisforalllife,energyandbeneathherfeetlies,Shiva,a
metaphorformass,whichcannotretainitsformwithoutenergy.
WhilethisisanadvancedconceptinmonisticShaktism,italsoagreeswiththeNondualTrikaphilosophy
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ofKashmir,popularlyknownasKashmirShaivismandassociatedmostfamouslywithAbhinavagupta.
Thereisacolloquialsayingthat"ShivawithoutShaktiisShava"whichmeansthatwithoutthepowerof
action(Shakti)thatisMahakali(representedastheshort"i"inDevanagari)Shiva(orconsciousnessitself)
isinactiveShavameanscorpseinSanskritandtheplayonwordsisthatallSanskritconsonantsare
assumedtobefollowedbyashortletter"a"unlessotherwisenoted.Theshortletter"i"representsthe
femalepowerorShaktithatactivatesCreation.ThisisoftentheexplanationforwhySheisstandingon
Shiva,whoiseitherHerhusbandandcomplementinShaktismortheSupremeGodheadinShaivism.
ToproperlyunderstandthiscomplexTantricsymbolismitisimportanttorememberthatthemeaning
behindShivaandKalidoesnotstrayfromthenondualisticparlanceofShankaraortheUpanisads.
AccordingtoboththeMahanirvanaandKularnavaTantras,therearetwodistinctwaysofperceivingthe
sameabsolutereality.Thefirstisatranscendentalplanewhichisoftendescribedasstatic,yetinfinite.Itis
herethatthereisnomatter,thereisnouniverseandonlyconsciousnessexists.Thisformofrealityis
knownasShiva,theabsoluteSatChitAnandaexistence,knowledgeandbliss.Thesecondisanactive
plane,animmanentplane,theplaneofmatter,ofMaya,i.e.,wheretheillusionofspacetimeandthe
appearanceofanactualuniversedoesexist.ThisformofrealityisknownasKaliorShakti,and(inits
entirety)isstillspecifiedasthesameAbsoluteSatChitAnanda.Itishereinthissecondplanethatthe
universe(aswecommonlyknowit)isexperiencedandisdescribedbytheTantricseerastheplayof
Shakti,orGodasMotherKali.[55]
FromaTantricperspective,whenonemeditatesonrealityatrest,
asabsolutepureconsciousness(withouttheactivitiesofcreation,
preservationordissolution)onereferstothisasShivaorBrahman.
Whenonemeditatesonrealityasdynamicandcreative,asthe
Absolutecontentofpureconsciousness(withalltheactivitiesof
creation,preservationordissolution)onereferstoitasKalior
Shakti.However,ineithercasetheyoginioryogiisinterestedin
oneandthesamerealitytheonlydifferencebeinginnameand
fluctuatingaspectsofappearance.Itisthiswhichisgenerally
acceptedasthemeaningofKalistandingonthechestofShiva.[54]
Althoughthereisoftencontroversysurroundingtheimagesof
divinecopulation,thegeneralconsensusisbenignandfreefrom
anycarnalimpuritiesinitssubstance.InTantrathehumanbodyis
asymbolforthemicrocosmoftheuniversethereforesexual
processisresponsibleforthecreationoftheworld.Although
theoreticallyShivaandKali(orShakti)areinseparable,likefireand
itspowertoburn,inthecaseofcreationtheyareoftenseenas
havingseparateroles.WithShivaasmaleandKaliasfemaleitis
onlybytheirunionthatcreationmaytranspire.Thisremindsusof

KaliandBhairava(theterribleform
ofShiva)inUnion,18thcentury,Nepal

theprakrtiandpurusadoctrine
ofSamkhyawhereinprakavimarahasnopracticalvalue,justaswithoutprakrti,purusaisquite
inactive.This(onceagain)stressestheinterdependenciesofShivaandShaktiandthevitalityoftheir
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union.[56]
GopiKrishnaproposedthatKalistandingonthedeadShivaorShava(Sanskritfordeadbody)symbolised
thehelplessnessofapersonundergoingthechangingprocess(psychologicallyandphysiologically)inthe
bodyconductedbytheKundaliniShakti.[57]

Otherart

[ edit ]

TheartworkTheDinnerPartyfeaturesaplacesettingforKali.[58]

Development

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Inthelatertraditions,KalihasbecomeinextricablylinkedwithShiva.TheunleashedformofKalioften
becomeswildanduncontrollable,andonlyShivaisabletotameherjustasonlyKalicantameShiva.This
isbothbecausesheisoftenatransformedversionofoneofhisconsortsandbecauseheisabletomatch
herwildness.
TheancienttextofKaliKautuvamdescribeshercompetitionwithShivaindance,fromwhichthesacred
108Karanasappeared.Shivawonthecompetitionbyactingtheurdvatandava,oneoftheKaranas,by
raisinghisfeettohishead.OthertextsdescribeShivaappearingasacryinginfantandappealingtoher
maternalinstincts.WhileShivaissaidtobeabletotameher,theiconographyoftenpresentsherdancing
onhisfallenbody,andthereareaccountsofthetwoofthemdancingtogether,anddrivingeachotherto
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suchwildnessthattheworldcomesclosetounravelling.
Shiva'sinvolvementwithTantraandKali'sdarknaturehaveledto
herbecominganimportantTantricfigure.To
theTantricworshippers,itwasessentialtofaceherCurse,the
terrorofdeath,aswillinglyastheyacceptedBlessingsfromher
beautiful,nurturing,maternalaspect.Forthem,wisdommeant
learningthatnocoinhasonlyoneside:asdeathcannotexist
withoutlife,solifecannotexistwithoutdeath.Kali'srolesometimes
grewbeyondthatofachaoswhichcouldbeconfrontedtothat
ofonewhocouldbringwisdom,andsheisgivengreat
metaphysicalsignificancebysomeTantrictexts.TheNirvna
tantraclearlypresentsheruncontrollednatureastheUltimate
Reality,claimingthatthetrimurtiofBrahma,VishnuandRudra
ariseanddisappearfromherlikebubblesfromthesea.Although
thisisanextremecase,theYoginitantra,Kamakhyatantraand
theNiruttaratantradeclareherthesvarupa(ownbeing)ofthe
Mahadevi(thegreatGoddess,whoisinthiscaseseenasthe

Kalishownsittingonacorpseata
cremationceremony,withShivatothe
left.18thcenturyIndianwatercolour

combinationofalldevis).
ThefinalstageofdevelopmentistheworshippingofKaliastheGreatMother,devoidofherusual
violence.Thispracticeisabreakfromthemoretraditionaldepictions.Thepioneersofthistraditionarethe
18thcenturyShaktapoetssuchasRamprasadSen,whoshowanawarenessofKali'sambivalent
nature.Ramakrishna,the19thcenturyBengalisaint,wasalsoagreatdevoteeofKalithewestern
popularityofwhommayhavecontributedtothemoremodern,equivocalinterpretationsofthisGoddess.
RachelMcDermott'swork,however,suggeststhatforthecommon,modernworshipper,Kaliisnotseenas
fearful,andonlythoseeducatedinoldtraditionsseeherashavingawrathfulcomponent.Somecreditto
thedevelopmentofDevimustalsobegiventoSamkhya.CommonlyreferredtoastheDeviof
delusion,MahamayaorDurga,actingintheconfinesof(butnotbeingboundby)thenatureofthe
threegunas,takesthreeforms:MahaKali,MahaLakshmiandMahaSaraswati,beinghertamas
ika,rajasikaandsattvaikaforms.Inthissense,Kaliissimplypartofalargerwhole.
LikeSirJohnWoodroffeandGeorgFeuerstein,manyTantricscholars(aswellassincerepractitioners)
agreethat,nomatterhowpropitiousorappallingyoudescribethem,ShivaandDeviaresimply
recognizablesymbolsforeveryday,abstract(yettangible)conceptssuchasperception,knowledge,
spacetime,causationandtheprocessofliberatingoneselffromtheconfinesofsuchthings.Shiva,
symbolizingpure,absoluteconsciousness,andDevi,symbolizingtheentirecontentofthatconsciousness,
areultimatelyoneandthesametotalityincarnate,amicromacrocosmicamalgamationofallsubjects,all
objectsandallphenomenalrelationsbetweenthe"two."Likemanandwomanwhobothsharemany
common,humantraitsyetatthesametimetheyarestilldifferentand,therefore,mayalsobeseenas
complementary.[59]
WorshippersprescribevariousbenignandhorrificqualitiestoDevisimplyoutofpracticality.Theydothis
sotheymayhaveavarietyofsymbolstochoosefrom,symbolswhichtheycanidentifyandrelatewith
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fromtheperspectiveoftheirown,everchangingtime,placeandpersonallevelofunfolding.Justlike
modernchemistsorphysicistsuseavarietyofmolecularandatomicmodelstodescribewhatis
unperceivablethroughrudimentary,sensoryinput,thescientistsofontologyandepistemologymustdothe
same.OneoftheunderlyingdistinctionsofTantra,incomparisontootherreligions,isthatitallowsthe
devoteethelibertytochoosefromavastarrayofcomplementarysymbolsandrhetoricwhichsuitone's
evolvingneedsandtastes.Fromanaestheticstandpoint,nothingisinterdictandnothingisorthodox.In
thissense,theprojectionofsomeofDevi'smoregentlequalitiesontoKaliisnotsacrilegeandthe
developmentofKalireallyliesinthepractitioner,notthemurthi.
ATIMEmagazinearticleofOctober27,1947,usedKaliasasymbolandmetaphorforthehumansuffering
inBritishIndiaduringitspartitionthatyear.[60]In1971,Ms.MagazineusedanimageofKali,hermultiple
armsjugglingmoderntasks,asasymbolofmodernwomanhoodonitsinauguralissue.
SwamiVivekanandawrotehisfavoritepoemKalitheMotherin1898.

KaliinneopaganandNewAgepractice

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AnacademicstudyofWesternKalienthusiastsnotedthat,"asshowninthehistoriesofallcrosscultural
religioustransplants,KalidevotionalismintheWestmusttakeonitsownindigenousformsifitistoadapt
toitsnewenvironment."[61]TheadoptionofKalibytheWesthasraisedaccusationsofcultural
appropriation:
AvarietyofwritersandthinkershavefoundKalianexcitingfigureforreflectionand
exploration,notablyfeministsandparticipantsinNewAgespiritualitywhoareattractedto
goddessworship.[Forthem],Kaliisasymbolofwholenessandhealing,associatedespecially
withrepressedfemalepowerandsexuality.[However,suchinterpretationsoftenexhibit]
confusionandmisrepresentation,stemmingfromalackofknowledgeofHinduhistoryamong
theseauthors,[whoonlyrarely]drawuponmaterialswrittenbyscholarsoftheHindureligious
tradition.Themajorityinsteadrelychieflyonotherpopularfeministsources,almostnoneof
whichbasetheirinterpretationsonaclosereadingofKali'sIndianbackground.Themost
importantissuearisingfromthisdiscussionevenmoreimportantthanthequestionof
'correct'interpretationconcernstheadoptionofotherpeople'sreligioussymbols.Itishardto
importtheworshipofagoddessfromanotherculture:religiousassociationsandconnotations
havetobelearned,imaginedorintuitedwhenthedeepsymbolicmeaningsembeddedinthe
nativeculturearenotavailable.[62]

IncarnationsofKali

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Draupadi,WifeofPandavas,wasanavatarofKali,whoborntoassistLordKrishnatodestroyarrogant
kingsofIndia.ThereisatemplededicatedtothisincarnationatBanniMataTempleatHimachalPradesh.
ThevedicdeityNirritiorthePuranicdeityAlakshmiisoftenconsideredasincarnationsofKali.

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Seealso

KaliWikipedia,thefreeencyclopedia

[ edit ]

Shiva
Durga
AdiParashakti
KaliPuja
Saraswati
Ramakrishna

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