Pranam
Calcutta Kali and Ujjain Kali: According to the host of *Kali Katha* (a
popular Bengali show on the radio) Jagannath Basu, prior to the 16th
century, Kali was worshipped without a form in the tantric traditions that
give rise to the practice of animal sacrifice and presenting alcohol to the
goddess, practised even today. According to Basu’s research, it was a
tantric named Krishnananda Agamavagisha from Nadia who first envisioned the
form of Kali in the way that we see today. It is said that Agamavagisha
originally worshipped the goddess without a form, but longed to be able to
worship her in a form that he could visualise. This is believed to have led
to a dream where he heard Kali’s voice, telling him that he was to ascribe
her form to the first person whom he saw the next morning. And it so
happened that the first person he saw in the morning was a tribal woman,
with wild hair and scanty clothing. Upon seeing a stranger, she was
shocked, and stuck her tongue out in embarrassment. Agamavagisha took this
to be a sign and fashioned the image of his patron goddess in the form of
this woman, using the soil he found in rural Bengal, which gave Kali her
characteristic dark complexion. It is safe to say that Diwali in Bengal is
unique and powerful in its celebration of feminine forces and their role in
the triumph of good over evil, as opposed to the *Ramayana’s* male-driven
narrative. In Calcutta, the festival mixes the eerie and the auspicious,
the matriarchal and the macabre—a true representation of the dichotomy of
light and darkness. Kalighat Kali Temple In Kolkata is regarded as the
holiest peeth or pith of the 52 Shakti Peethams of India, where the various
parts of Sati's body are said to have fallen, in the course of Shiva's
Rudra Tandava.
Ujjaini Maha kali:- Maha kali temple is in Ujjain. Here the
devi is called as Hara Sidhi Mata and if you ask by Maha kali temple people
may not be able to tell about this. Though it is a shakti peetha people are
not aware of this.People are confused with Ujjaini Maha Kali temple at
Secunderabad in Andhra Pradesh. The Maha kali (hara sidhi mata) was the
aradhana devi of The great King Vikramadithya. It is said that King
Vikramadithya has offered his head (sirassu) by cutting 11 times to devi
and all those times devi made him live by joining it back. We will
find his portrait
in a hall next to the temple. Goddess Mahakali is also known as Raktadantika
or Chamnuda. Mahakali appeared to kill the demon Andhakasur. Andhakasura,
the ruler of Ujjaini in those days, was blessed with a power that every
drop of his blood that touched the ground would produce a new Andhakasur.
When Lord Shiva pierced him with his trishul, Mahakali appeared and drank
all the blood and ate all the new Andhakasuras. The demon finally accepted
his defeat and the world became free of demons. This temple occupies a
special place in the galaxy of ancient sacred spots of Ujjain. Seated
between the idols of Mahalaxmi and Mahasaraswati, the idol of Annapurna is
painted in dark vermilion colour. The Sri Yantra, the symbol of power or
shakti, is also enshrined in the temple.According to the Shiva Purana, when
Shiva carried away the burning body of Sati from the sacrificial fire, her
elbow dropped at this place. There is an interesting legend in the Skanda
Purana about the manner in which the Goddess Chandi acquired the epithet of
Harsiddhi. Once when Shiva and Parvati were alone on Mount Kailash, two
demons called Chand and Prachand tried to force their way in. Shiva called
upon Chandi to destroy them which she did. Pleased, Shiva bestowed upon her
the epithet of 'one who vanquishes all'.The temple was reconstructed during
the Maratha period and the two pillars adorned with lamps are special
features of Maratha art. These lamps, lit during Navratri, present a
glorious spectacle. There is an ancient well on the premises, and an
artistic pillar adorns the top of it. Mahakali is described as
Raktadantika/Chamunda
in Skanda purana. Demon Andhakasura, the ruler of Ujjaini in olden days,
has a special power. In the battle field if his blood touches the earth,
from each drop of blood a new Andhakasura will develop. Lord Shiva opposed
Andhakasura pleased by the prayers of gods. Maha vinayaka (Sthirman ganesh)
controlled the demon. Shiva pierced the chest of the demon with his
Trishula. The blood produced numerous new Andhakasuras. With her Matrikas
Mahakali appeared. All of them drank the blood. Mahakali drank all the
blood and ate all the new Andhakasuras developed. Shiva lifted the demon
into the sky and burned him with the fire from his Third eye. Andhakasura
accepted the defeat. prąyed the Lord. Shiva transformed him into Bhringi
and blessed him. The whole world became free of demons.
Vekkali Amman Temple (Urayur Trichy TN) is a temple dedicated to
the Goddess Vekkaali, a form of the Goddess Kali. It is located in
Woraiyur, a suburb in Tiruchirapalli, Tamil Nadu, India. The central shrine
of the temple houses the image of Vekkali Amman and the major feature of
the temple is the absence of a roof over the sanctum. The temple is known
from the period of early Cholas, but there are no historical records. The
people of Woraiyur see Vekkali Amman as their guardian deity. The temple
has six daily rituals in its calendar and celebrates six annual festivals.
The temple chariot is made of gold and was launched during 2010. The temple
is maintained and administered by the Hindu Religious and Endowment Board
of the Government of Tamil Nadu. The roof over the sanctum was constructed
during different times, but is believed to be burnt by the power of Vekkali
Amman. The position of the leg of Vekkali Amman is different from other
Shakti temples without a roof where the right leg is placed over the demon.
As per Hindu legend, the position requires a lot of energy and while
Nataraja, during his dance switched his legs, Vekkali Amman remained in the
position to show her energy levels. The posture is also believed to signify
kindness, love, affection and compassion to her devotees. Historically,
temples facing north, are considered to provide victories on endeavours.
The Cholas worshipped the deity before proceeding to military campaigns.
The people of Woraiyur see Vekkali Amman as the saviour deity during
difficult times.
Kālī (काली) is the name of a mind-born ‘divine mother’ (*mātṛ*),
created for the purpose of drinking the blood of the Andhaka demons,
according to the Matsya-purāṇa 179.8. The Andhaka demons spawned out of
every drop of blood spilled from the original Andhakāsura (Andhaka-demon).
According to the Matsya-purāṇa 179.35, “Most terrible they (e.g., Kālī) all
drank the blood of those Andhakas and become exceedingly satiated.” Kālī
(‘the embodiment of Time’) is* represented as the supreme night,* ( hence
dark in color) which devours all that exists. She therefore stands upon
“non-existence,” — upon the corpse of the destroyed universe. The corpse is
that of Śiva. So long as the power that gives life to the universe remains
predominant it is favourable (Śiva), but when it is without strength it
becomes as a corpse (*śava*). The lifeless body is indeed the symbol of
whatever is left of the manifested universe when it reverts to the natural
state of eternal time. At the time of universal dissolution (*pralaya*),
the Power of Time, the power of destruction, is all that remains. The four
arms of Kālī represent the four directions of space identified with the
complete cycle of time. With her four arms, she stands as the symbol of the
fulfilment of all and of the absoluteness of her dominion over all that
exists. The conqueror laughs in her triumph. That laughter is the
expression of absolute dominion over all that exists. It mocks at those
who, in the folly of their vanity, hope to escape dissolution. It ridicules
all those who cling to material existence and clutch their paltry
possessions craving to continue their feeble existence in a cosmos in the
grip of change and transformation. Kālī is the feminine form of kālam
("black, dark coloured"). Verse 1.2.4 Mundaka Upanishad I, Khanda II
<https://www.wisdomlib.org/hinduism/book/mundaka-upanishad-shankara-bhashya/d/doc145084.html>
काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची
च देवी लेलायमाना इति सप्त जिह्वाः ॥ ४ ॥ kālī karālī ca manojavā ca
sulohitā yā ca sudhūmravarṇā | sphuliṅginī viśvarucī ca devī lelāyamānā
iti sapta jihvāḥ || 4 Kali, karali, also manojava, sulothia, sudhumravarna,
sphulingini, and visvaruchi are the seven moving tongues of fire.
Agni puranam Chapter 143 - Mode of worship of Goddess Kubjikā
*The Lord said*:
1. I shall describe the mode of worship of (goddess) Kubjikā
<https://www.wisdomlib.org/definition/kubjika#hinduism> that accomplishes
all comforts. (It is only by such worship) the celestials had conquered the
demons together with their weapons and kingdom.
2-3. One should locate the *māyābīja* (the secret basic *mantra
<https://www.wisdomlib.org/definition/mantra#purana>* of the goddess) at
the secret organ and the six (syllables) of the weapons on the hand
<https://www.wisdomlib.org/definition/hand#hinduism>. (One should say) Kālī
<https://www.wisdomlib.org/definition/kali#purana>, Kālī (and touch) the
heart and Duṣṭacāṇḍālikā (vicious Cāṇḍālikā) (and touch) the head. “*Hrīṃ
<https://www.wisdomlib.org/definition/hrim#hinduism> spheṃ ha sa kha ka cha
ḍa* syllable *oṃ* Bhairava
<https://www.wisdomlib.org/definition/bhairava#purana>” (is the *mantra* to
be said to touch) the tuft. Bhelakī (for) the *kavaca
<https://www.wisdomlib.org/definition/kavaca#purana>* (armour) and Dūtī
<https://www.wisdomlib.org/definition/duti#purana> and Raktacaṇḍikā (for)
the eyes.
4-5. (Then one should say) *guhya
<https://www.wisdomlib.org/definition/guhya#purana>* Kubjikā (and touch)
the weapon. One should worship (goddess Kubjikā) in the lotus at the centre
and the seat at the south-east, the head at the north-east, the tuft at the
south-west, the armour at the west, the eyes at the centre and the weapons
in all directions of the circle in the thirty-two petals. The principal
*mantra* (for the goddess Kubjikā is) *ha, sa, kṣa, ma, la, na, va, vaṣaḍ*.”
6. (The eight goddesses) Brahmāṇī
<https://www.wisdomlib.org/definition/brahmani#purana>, Māheśī
<https://www.wisdomlib.org/definition/maheshi#purana>, Kaumārī
<https://www.wisdomlib.org/definition/kaumari#purana>, Vaiṣṇavī
<https://www.wisdomlib.org/definition/vaishnavi#purana>, Vārāhī
<https://www.wisdomlib.org/definition/varahi#purana>, Mahendrī
<https://www.wisdomlib.org/definition/mahendri#purana>, Cāmuṇḍā
<https://www.wisdomlib.org/definition/camunda#purana> and Caṇḍikā
<https://www.wisdomlib.org/definition/candika#purana> (should be
worshipped) in the directions east onwards.
7-8. One has to (locate and) worship (the subtle letters) *ra, va, la, ka,
sa*, and *ha* at the (petals at the) north-east, east, south-east, south,
south-west and west. A garland of flowers and the five mountains
<https://www.wisdomlib.org/definition/mountain#hinduism> such as Uḍḍiyāna
<https://www.wisdomlib.org/definition/uddiyana#hinduism>, Jālandhara
<https://www.wisdomlib.org/definition/jalandhara#purana>, Pūrṇagiri
<https://www.wisdomlib.org/definition/purnagiri#purana> and Kāmarūpa
<https://www.wisdomlib.org/definition/kamarupa#purana> should be worshipped
at the north-west, north-east, south-east and south-west and (goddess)
Kubjikā at the centre.
9-10. The five Vimalas
<https://www.wisdomlib.org/definition/vimala#purana> such
as Anādivimala, Sarvajñavimala, Prasiddhavimala, Saṃyogavimala and
Samayavimala (should be worshipped at the tips (of the petals) at the
northwest, north-east, south-west, south-east and north.
11-14. Khiṅkhiṇī, Ṣaṣṭhā, Sopamā, Susthirā and Ratnasundarī
<https://www.wisdomlib.org/definition/ratnasundari#hinduism> (should be
worshipped) in the north-east corner for (the worship of) Kubjikā. The
eight Ādināthas <https://www.wisdomlib.org/definition/adinatha#hinduism>—
Mitra <https://www.wisdomlib.org/definition/mitra#purana>, Oḍīśa
<https://www.wisdomlib.org/definition/odisha#hinduism>, Ṣaṣṭhi
<https://www.wisdomlib.org/definition/shashthi#hinduism>, Varṣa
<https://www.wisdomlib.org/definition/varsha#purana> etc. (constituting)
the jewels of heaven (should be worshipped) in the south-east, west and
north-west and the *kavacaratna* (the excellent *mantras
<https://www.wisdomlib.org/definition/mantra#purana>* serving as armour) in
the west. (The syllable) ‘*bruṃ*’ (should be worshipped) in the north-west,
north-east and south-east together with the five basic letters. The five
gems (the divine mothers) (should be located and worshipped) at the south
and south-east. Among these, the three, Jyeṣṭhā
<https://www.wisdomlib.org/definition/jyeshtha#purana>, Raudrī
<https://www.wisdomlib.org/definition/raudri#purana> and Antikā
<https://www.wisdomlib.org/definition/antika#purana> are very old. They and
other goddesses and others (should be worshipped) with the five *praṇavas
<https://www.wisdomlib.org/definition/pranava#purana>* (syllable *oṃ*). The
worship is of two kinds—twenty-seven and twenty-eight.
15-17. Then (the god) Gaṇapati
<https://www.wisdomlib.org/definition/ganapati#purana> (lord of the
attendant gods on Śiva <https://www.wisdomlib.org/definition/shiva#purana> and
son of the latter) of the form of *praṇava
<https://www.wisdomlib.org/definition/pranava#purana>* and a boy should be
worshipped duly with (the mantra *Oṃ eṃ gūṃ*. Gaṇapati should be worshipped
in a square diagram on the south. The Vaṭuka
<https://www.wisdomlib.org/definition/vatuka#purana> (form of Gaṇapati)
(should be worshipped) on the left. The sixteen preceptors—*nāthas
<https://www.wisdomlib.org/definition/natha#purana>* (tāntrik preceptors)
and eighteen *nāthas* should be worshipped in the north-west and other
(directions). Then the gods Brahmā
<https://www.wisdomlib.org/definition/brahma#purana> and others (should be
worshipped) around in the six angular points. At the-centre the nine gods
(should be worshipped). This is always. the mode of worship of (goddesses)
Kubjikā, Kulaṭā <https://www.wisdomlib.org/definition/kulata#hinduism> etc.
In short Kali is a symbol of worship from Tantrika system and
feminine part of Siva reminding the de4struction KR IRS 4/12/21
On Sat, 4 Dec 2021 at 08:40, 'gopala krishnan' via iyer123 <
[email protected]> wrote:
> *DIVINE INFORMATION 2-32*
> *Matsya Purana part 23*
>
> * Posted by: "DILIP KUMAR RAVINDRAN" [email protected] <[email protected]>
> prdili** Tue Sep 28, 2010 2:23 am (PDT) *
>
> *Kali Becomes Gouri*
>
> * On one particular occasion, Shiva addressed Parvati as "Kali." The
> word kali means dark and Parvati thought that Shiva referring to her dark
> complexion. She did not realize that Shiva was merely trying to tease her
> a bit. Greatly incensed at the imagined slight, Parvarti decided that she
> would meditate so that she might become fair. She wore clothingmade of
> barks of trees and performed tapasya. In the summer she prayed inside a
> raging fire and in the winter she prayed under the water. *
>
> *Sometimes, she ate only roots and fruits. At other times, she fasted.
> Prior to leaving for her tapasaya,. Parvati had instructed Nandi that he
> was to stand guard at Shiva s door and permit no other woman to enter.*
>
> * There was a demon named Adi. This fellow had performed a lot of
> tapasya and had manage to please Brahma. When Brahma agreed to grant him
> a boon. Adi asked for the boon of immortality. Brahma naturally refused
> this boon. He however granted Adi the boon that the demon would die only
> when he changed his form twice, not otherwise. Adi happened to come to
> Shiva and Parvati s house and discovered Nandi standing guard at the
> door. Wondering what there was to be guarded, he adopted the form of a
> snake and slithered in. Nandi did not notice the snake, but this was Adi
> s first transformation. *
>
> *Inside the house, Adi encountered Shiva and thought that he would play
> a trick on Shiva. He adopted Parvati’s form. This was his second
> transformation. In the form of Parvati, Adi went up to Shiva and greeted
> him. Initially, Shiva did not realize that this was not Parvati. He
> greeted the demon and said, "Darling, I am delighted that you have
> returned. I can see that your rage has cooled down." But in a little
> while Shiva realized that this was not Parvati. He slew the demon. *
>
> * Meanwhile, Parvati was continuing with her tapsaya and pleased Brahma
> with her prayers. Brahma granted her the boon that she would become fair.
> Since the word gouri means fair, Parvati was thereafter known as Gouri. *
> *A goddess named Koushiki emerged out of Parvati’ s cells, thus named
> because the word kosha means cell. The darkness of Parvti’ s complexion
> entered Koushiki’s body. Brahma requested the goddess Koushiki to go and
> live in the Vindhya mountains. She is therefore also known as
> Vindhyavasini. (According to the Markandeya Purana, Koushiki emerged from
> Parvati’s cells when Parvati was engaged in fighting the demons Shumbha and
> Nishumbha.)** Kartikeya and Taraka *
>
> * Kartikeya or Skanda was born after some days. The boy shone with the
> radiance of a thousand suns and had six (shada) faces (anana). He was
> therefore also known as Shadanana. (Some other Puranas like the
> Brahmavaivarata Purana state that Skanda got lost when he was small and
> was brought up by the Krittikas. That is how he acquired the name of
> Kartikeya. The Krittikas were goddesses, also identified as stars
> (the Pleiades) *
>
>
>
> *The gods armed Kartikeya with diverse weapons and appointed him their
> general. They requested him to kill the demon Taraka and arrangements
> were made for the battle. Then Taraka saw Kartikeya he said, "What is a
> boy like you doing in a battlefield? Go and play with a ball instead." *
>
> * A battlefield is not the place for idle talk," replied Kartikeya.
> "Show me your prowess instead." *
>
> *At these words, Taraka flung a club at Kartikeya. But Kartikeya easily
> repelled the club with a vajra. The demon next hurled an axe, but
> Kartikeya effortlessly caught the axe in his hand. He then struck the
> demon with a club of his own. This angered Taraka so much that the demon
> showered all sorts of weapons on Kartikeya. But the boy repelled all of
> these and started to kill demons with his own weapons. Many demons fled
> in dismay. As for Taraka himself, Kartikeya’s spear pierced him in the
> chest and killed him. Thus it was that Brahma’s boon became true.*
> *Posted to google groups on 4-12-2021 by R. Gopalakrishnan on 4-12-2021*
>
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