Sunday, October 23, 2011

A Wonder Man Called Baba Ramdev




From Wikipedia, the free encyclopedia

Swami Ramdev (Hindi: स्वामी रामदेव), born as Ram Krishna on 11 January 1971,[1] is popularly known as Baba Ramdev. He has gained wealth and notoriety through ventures in yoga, alternative medicine and agriculture, as well as his advocacy on Indian political issues.[2]


He was born as Ram Krishn to Gulab Devi and Ram Nivas in the village Saiyad AliPur (Alipur) of Mahendragarh district in Haryana state of India. According to the affidavit filed by him to the Passport Office[1] his date of birth is 11 January 1971. He was inspired by the portraits of Ram Prasad Bismil and Subhas Chandra Bose that were hung in his room.[3] According to his statements in an open Yog Shivir at Shahjahanpur, Uttar Pradesh when he grew up and read the autobiography of Pandit Ram Prasad Bismil, his mind was totally cleansed. After completing his middle education of eighth standard from Shahbajpur Haryana, he joined Aarsh (Arya) Gurukul, Khanpur and studied Sanskrit and Yoga under the guidance of Acharya Praduman.

After he received teachings from Acharya Baldevji, he renounced worldly life, entering into Sanyas and changed his name from Ram Krishn to Ramdev.[4] (Note: The Hindi word swami means master of conscience).

In Kalva Gurukul of Jind district in Haryana India he offered free training of Yog to villagers for some time. Then he moved to Haridwar, Uttar Pradesh and spent several years studying ancient Indian scriptures at Gurukul Kangri Vishwavidyalaya. This included a rare book of Aurobindo Ghosh, Yogik Sadhan, translated from Bangla into Hindi by Pandit Ram Prasad Bismil.[5] After reading this small booklet he went to the caves of Himalaya and practiced intense self-discipline and meditation. According to Sanjay Upadhyaya's book "Ramdev - Myth and Reality", Ramdev fell seriously ill in his childhood and through his recovery discovered his techniques of yoga and meditation.


He shot into prominence when he started the Divya Yog Mandir Trust with the company of Acharya Bal Krishna. In 2003, Aastha TV began featuring him in its morning yoga slot. Within a few years, he had gathered a huge following.[6] He is known for his efforts of popularizing yoga. The New York Times called him "an Indian, who built Yoga Empire, a product and symbol of the New India, a yogic fusion of Richard Simmons, Dr. Oz and Oprah Winfrey, irrepressible and bursting with Vedic wisdom".[7] His yog-camps are attended by a large number of people in India and abroad.



His flagship project is Patanjali Yog Peeth (a registered Trust which was inaugurated on August 6, 2006 by Bhairon Singh Shekhawat, then Vice President of India). The primary aim of this institution is to build India the world's largest centre for Ayurved and Yoga with the facilities of treatment, research and training.[8][9]

At present the trust offers treatment to those who cannot afford to pay and for the rest, it is provided at a reasonable cost. Various institutions and medical organizations are also run by the Patanjali Yoga Peeth Trust to study and improve the effectiveness of yoga against diseases like diabetes, hypertension, obesity, etc. Recently the second phase of Patanjali Yoga Peeth has also started its working.


Patanjali Ayurved College, Patanjali Chikitsalaya, Yog Gram, Go-Shala, Patanjali Herbal Botanical Garden, Organic Agriculture Farm, Patanjali Food And Herbal Park Ltd are some of its affiliated institutions which are run under the guidance of Swami Ramdev and his close associate Acharya Bal Krishn. Some useful books are also published by its sister concern Divy Prakashan.

Yog Sandesh is the authorised journal Patanjali Yoga Peeth which is being published in 11 languages viz. Hindi, English, Gujarati, Marathi, Punjabi, Bengali, Oriya, Assamese, Nepali, Kannada and Telugu. Monthly readership of this multi-lingual journal is more than one million.[10]

Patanjali Yog Peeth has acquired a Scottish Island for about £2 million which was donated by Mr.Sam and Mrs. Sunita Poddar, originally from India and living in Scotland for 25 years, have been running the UK branch of the Patanjali Yoga Peeth Trust.[11] The Little Cumbrae Island, off the fishing town of Largs in Scotland, will also serve as the Patanjali Yog Peeth's base overseas, where yoga will be taught. This project will be run by Patanjali Yogpeeth (UK) Trust.[12] They have plans to set up a wellness retreat there.


Ramdev has clarified that he has no political ambitions and is not interested in starting a political party, but feels it's his obligatory duty to reform social and political ambiguities apart from popularising yoga and thus strengthen the country.[13][14]

He has raised a number of political, social and economic issues through his yoga camps (in Hindi Yog Shivir). Most of the issues raised by him demand a drastic change in the governance policies of India.
[edit] Bharat Swabhiman

For changing governance policies, he has initiated a movement named Bharat Swabhiman along with Rajiv Dixit.

The five goals[15] of Bharat Swabhiman campaign are:

    100% voting
    100% nationalist thought,
    100% boycott of foreign companies and adoption of swadeshi,
    100% unification of the people of the nation and
    100% yoga-oriented nation.

As a part of campaign, Baba Ramdev has been organising yoga camps across India to create awareness amongst people against corruption and black money.

On agriculture and dietary practices

In many yog shivira (yoga camps), he has raised the issue of increased consumption of fast foods, packed foods and soft drinks by the people. According to him these products can cause diseases and so they must not be eaten. He has also claimed that commercially available aerated drinks are harmful to due to the presence of phosphoric acids, preservatives, unknown chemicals and emulsifiers. He claims that these drinks are very harmful to the entire body and especially the stomach lining if consumed. He has also made statements along the lines of "Cold Drinks means Toilet Cleaner" and has claimed that these cold drinks are more effective at cleaning toilets than commercially available toilet cleaners.[16] He urges people in his public meetings to pledge not to consume commercial aerated drinks, to protect individual health as well as to avoid Indian wealth being transferred to multinational companies. Instead he advices the public to consume hot water, milk or traditional Indian juices only so that India may become prosperous.

He has also claimed that the use of fertilizers and pesticides has led to an undue economic load on farmers and increased the profits of large business houses involved in the business. He also claims that these practices are harmful to the general public, since the farming produce is contaminated with inorganic fertilizers and pesticides.[17] Due to this practice, the farming land is also becoming barren. He also blames corrupt practices for the miserable conditions of the poor farmers and other backward class of the society. He says that although agriculture is the biggest area which can contribute enough to India's economy yet it's farmers are the most poverty stricken class of the country. He says if villages improve then there will be a completely different India[18]
[edit] Illegal mining
Further information: Illegal mining in India

According to Baba Ramdev, there is permission for only 200 mining leases but about one lakh illegal mines are operational in the country.[19] Baba Ramdev argues that illegal mining is the biggest source of black money and that corrupt people are eying the natural resources of the country, which are present in abundant amount. Natural resources include gold, copper, coal, iron, oil and other natural resources. Plunder of natural resources is the most devastating form of national crime, according to Ramdev, yet it is the least reported.

According to conservative estimates India has natural resources worth around 10,000 lakh crore.[citation needed] Das Hajar Lakh Crore is the exact phrase used by Baba Ramdev to quote the figure at his gatherings. Baba Ramdev says that the natural resources of the country must be protected otherwise corrupt people would sell every bit of it and stash the money in tax havens. Contrary to the popular belief of tax evasion being the source of black money, Baba Ramdev points out that the nation's wealth is being plundered from the natural resources and that has resulted into the huge stockpile of black money in various tax havens.

Protests against black money

Baba Ramdev was the first to raise the issue of black money publicly in 2008[citation needed], before the assembly elections of 2009. Estimations indicate a total of Rs. 400 lakh crore, or nearly 9 trillion USD, of Indian black money outside the country[citation needed]. This is so much money that every Indian constituency could get up to 50 thousand crore for development[citation needed]. The money has been pulled outside the country via physical and technical means, with hawala, under/over invoicing being some common methods[citation needed]. Money laundering started on a large scale since 1990[citation needed].

In April 2011 Julian Assange, founder of Wikileaks, confirmed that there are Indian names on Swiss bank accounts.[20] Switzerland is not the only tax havens where Indian black money is stashed. Other tax havens include Dubai, Liechtenstein, Italy, and others[citation needed]. Switzerland made an official statement that, if the Indian government approaches them, they are willing to declare the names of Indian account holders[citation needed]. However, no such approach has been made by Indian government. Baba Ramdev has said that most of the money belongs to the ministers, government officials and bureaucrats[citation needed].

Apart from this, there is an estimated Rs. 100–150 lakh crore of black money in India's internal economy. India's total GDP is in the range of 60 lakh crore and economists[who?] suggest that at least twice of this amount is circulating in black, which is roughly between 100 and 150 lakh crore[citation needed]. Ramdev has suggested many measures to curb the amount of black money circulating inside the internal economy. Baba Ramdev pointed out that total currency note circulation in India is 10 lakh crore. If the GDP is 60 lakh crore, then currency note circulation should be 1/50 of that amount, which is only 2 lakh crore. A basic economy concept states that a currency note can travel 50 to 100 transaction points over a year. Hence if RBI has circulated 10 lakh crore of currency then the total Indian economy should be at least 50 × 10 lakh crore = 500 lakh crore. This clearly indicates that there is huge amount of black money circulating inside the internal economy and an equally high amount of unaccounted wealth is being siphoned out of the country every year by corrupt ministers and bureaucrats.

Swami Ramdev has been associated with the 2011 Indian anti-corruption movement and was involved in the Jan Lokpal agitation[21]

In February 2011, he gave the following steps for eradication of black money:[22]

    Declare all Indian wealth lying outside the country illegally as national wealth.
    Agree to and accept the U.N. Convention against Corruption – pending since 2006.
    Access, monitor and disrupt payment gateway servers enabling corrupt people to manage money in tax havens.
    Scrutinizing accounts of people having credit/debit cards of foreign banks without any foreign work/relation.
    Disabling operations of any bank from a tax haven country.
    Withdrawal and demonetizing of Rs. 500 and Rs. 1000 currency notes – so as to avoid misuse of unaccounted money and quick arrest of the entire locally circulated black money, bribing, and fake note traffic.
    Death penalty provision for the corrupt persons in Indian Penal Code.

Many countries like USA, Germany and other smaller African countries have adopted similar steps to get back their black money. However in India the government calls Ramdev's idea as impractical. The practicality of such steps has been called into question.[13]

He has raised the issue of Indian money stashed away illegally in Swiss banks, which is estimated to be anywhere between 1 and 1.5 trillion USD. He says that the government must take immediate action and bring back the money as it belongs to the people of India. Not only this, he openly charges that this black money has been taken out of the country illegally and also very strongly demands a capital punishment to all those Indians or non-resident Indians, who acquire, handle and stash black money. He suggests that Mauritius route is a tax haven for black money operators in India and this route should be cut effectively by the Indian government. He had also demanded (as early as September 2009) the removal of currency of denominations of Rs. 500 and Rs. 1000, saying that this would curb corruption, black money and terrorism.[23][24]
[edit] Anticorruption rally on 27 February 2011 at Ramlila Maidan

On 27 February 2011 Baba Ramdev held a large rally of over 1 lakh people at the Ramlila Maidan, New Delhi to protest against corruption. Those present at the rally included Baba Ramdev, Acharya Balkrishna, Ram Jethmalani, Anna Hazare, Arvind Kejriwal, Kiran Bedi, Swami Agnivesh and many others. All members spoke and explained how corruption was rampant in the country and how the government itself was indulging in it. The most highlighted topic was Indian black money lying in tax havens of Switzerland.

Arvind Kejriwal mentioned that Anna Hazare would hold a fast in April 2011 to put pressure on the government to enact the JanLokPal Bill.

It is a noticeable fact that no major news channel covered this event[citation needed].
[edit] Bhrashtachar Mitao Satyagrah 4 June 2011 at Ramlila Maidan
[edit] Preface

Baba Ramdev launched the Bhrashtachar Mitao Satyagrah which was held at Ramlila Maidan, New Delhi on 4 June 2011. Key demands were:[citation needed]

    Declare all illegal wealth/black money lying in foreign countries, which belong to Indians as National Property.
    Declaring money laundering as a National Crime and should be punishable.
    Investigate and shut down the Mauritius route of foreign investment.
    Sign and ratify the United Nations Convention Against Corruption, pending since 2006
    Recall Rs. 1000 and Rs. 500 notes to curb corruption, bribery and illegal flow of money in the internal economy of the country.
    Enact a strong Lokpal bill.
    Establish infrastructure to deliver medical and engineering education in Indian Languages.
    Enact Public Service Delivery Guarantee Act to enable all citizens to avail government/public services easily and quickly
    Enact the Kisan Vetan Ayog to establish standards for payment of wages to farmers and classify farming as skilled labour.

[edit] Protest at Delhi

Baba Ramdev declared to go on an Anshan (indefinite fast) on June 4, 2011 at Ramlila Ground Delhi[25] to pressure the Central Government to root out corruption from India and bring back the black money stashed away in various financial institutions abroad. After this declaration the government was said to have set up a panel to suggest steps to curb black money and its transfer abroad, in an apparent bid to placate Ramdev.[26]

When Ramdev arrived at Delhi airport on June 1, four senior ministers of the UPA government met him on the airport and tried to persuade him by telling of the government's initiative on corruption.[27] On 4 June morning 65,000 followers of the yoga teacher had gathered at Ramlila Ground[28] By noon queues extending up to 3 km from the entry point of Ramlila Grounds and were seen chanting 'Vande Mataram'. In the evening a press conference was organised by Kapil Sibbal made public a letter from Ramdev's camp to call off their agitation. Ramdev took it as a betrayal of the Government and hardened the position by declaring not to take back his Satyagrah until a proper government ordinance is announced in place of forming a committee.

Satyagrah was going on even in the night of 4 June 2011. Sources informed Baba Ramdev that a huge police force can try to clear Ramlila Ground and if it is not done they can also kill him in a fake encounter or set fire in the tents.[29] At midnight, a huge team of 10,000 officers of the Delhi Police and RAF raided the ground when most of the Satyagrahis were sleeping on the and Ramdev was also sleeping on the dias along with his core group.[30] A large police force lobbed tear gas shells and lathicharged to evict the crowd from 1a.m. to 4 a.m. The tent was set on fire at many places. Cold water was thrown over power generators to create complete darkness to prevent any video recording of the whole attack. However most media persons recorded what was going on.

Police had arranged buses to drop supporters at railway stations and bus stands in advance; had ammunition ready and all the policemen were in battle-gear wearing vests and helmets and kept some ambulances on standby. Ramdev was arrested while attempting to disguise himself in women's clothing.[31]

Delhi Police forcefully detained Ramdev at Safdargunj Airport in complete isolation for a few hours and then deported him to his Ashram in Haridwar via helicopter.[32] Police fired tear gas, lathcharged people who were reportedly peacefully fasting. 53 persons were injured and treated at the Lok Nayak Jai Prakash (LNJP) hospital, AIIMS trauma center, and Ram Manohar Lohia Hospital.[33][34][35] Government stopped media person or anybody to enter the hospital to check the injured. Protesters huddled near the Metro station, bus depots and railway stations. Many walked down to Gurdwara Bangla Sahib and other nearby Ashrams.[36] According to New Delhi railway station authorities, supporters continued to leave in batches through the course of the day. While several supporters spent the day in a park near Ramlila Maidan, others took shelter in Arya Samaj at Paharganj.[37]

Baba Ramdev was taken by police out side Delhi and was banned from entering Delhi for 15 days. After being banned from entering Delhi for the next 15 days, Union Home Secretary G. K. Plillai said the Baba was on his way to his Ashram at Haridwar under police custody.[38] On reaching Haridwar, Swami Ramdev declared in a press conference that his fast unto death will continue.

About 5,000 supporters were still missing according to Baba Ramdev.[39] Dr. Jaideep Arya, a key advisor of Ramdev’s team, said that about 19 girls students from the Chotipur Gurukul, who were seated near the dais, are estimated to be still missing.[40] Suman, women’s representative of the Trust, said many of these girls were roughed up when the police tried to reach Swamiji and were crying since police officials were pulling their hair, dragging them badly and their clothes were torn. Police, however, said no one was missing.[40] A senior police officer reported that they were forced to retaliate after Baba Ramdev's supporters started throwing stones and flower pots at them.[41] Police also released CCTV footage to prove that no woman was beaten by them.[42] TV channels were telecasting the footage of the scene in Ramlia Ground.
[edit] Aftermath of the Delhi protest and fast unto death

Ramdev accused the government of cheating him, and alleged that there was a conspiracy to kill him and that he was threatened during a meeting with senior ministers.[43] All political parties other than the Congress Party condemned the police action, called it undemocratic and naked fascism,[44] deplorable and shortsighted.[45] [46] It was even compared it with the Emergency[44] and the Jalianwala.[44] Apart from politicians, he was also supported by civil societies as well. A senior poet laureate Dr Madan Lal Verma 'Krant' wrote an article on his blog KRANT and said that the action of the government was more shameful than the Jalianwala of British period. He argued that the British Government had ordered firing in the day whereas Indian Government took such a brutal action after midnight when all of the protesting persons (hi.satyagrahi) were sleeping.[47] Activist Anna Hazare termed the crackdown of the agitation a strangulation of democracy. He said: "There was no firing otherwise the eviction was similar to Jallianwala Bagh massacre".[48] He boycotted his lokpal panel meeting with the government on 6 June and decided to go on a one day fast on 8 June. His allies RTI activist Arvind Kejriwal, former Law MinisterShanti Bhushan, and Swami Agnivesh also criticised the police action to evict the hunger strikers forcefully[49] Protests were held in many different parts of the country.[50] Protest were held in Bangalore, Mumbai, Hyderabad, Jammu and Lucknow as well as among other several cities of India.[51]

Soon after this, a vacation bench of the Supreme Court of India comprising justice B. S. Chauhan and justice Swatantra Kumar issued notices to the Union Home Secretary, Chief Secretary of Delhi, Delhi Administration, and Delhi Police Commissioner asking them to respond within two weeks, after taking suo motu cognizance of forceful eviction of yoga guru Baba Ramdev and his followers from the Ramlila Maidan, New Delhi.[52] The National Human Rights Commission also issued notices on June 6, 2011 to the Government of India and Delhi State Government seeking reports within two weeks on the midnight crackdown on Baba Ramdev’s supporters at Ramlila ground.[53] After being evicted from Delhi, Baba Ramdev wanted to continue his fast from Noida but was denied permission by the Uttar Pradesh government. Many pepole like Sri Sri Ravi Shankar also forced him to end his fast. Ultimately, he decided to continue his idefinite fast satyagraha at Haridwar only from 4 June 2011 onwards.[54][55][56] After repeated attempts to end his fast Baba Ramdev's health worsened and was taken to the Himalaya Institute of Medical Sciences on the seventh day of his fast.[57][58][59]
[edit] End of hunger strike

Baba Ramdev ended his fast on the ninth day by drinking a glass of juice at Himalayan Institute of Medical Sciences, Dehradun, where he was recuperating from the seventh day of his fast. After repeated request from Sri Sri Ravi Shankar and various other saints he ended his fast.[60] Political reactions came in from all major parties expressing their happiness about ending the fast. BJP Spokesperson Ravi Shankar Prasad said they have a "sense of satisfaction" that the fast has ended. Janata Party leader Subramanian Swamy said that the fast was "successful" and termed the government as "monstrous". While the ruling party Congress spokesperson Janardan Dwivedi gave a reaction by saying it as "good".[61]
[edit] Anti-Ramdev campaign by Congress

Hours after 4 June, the Congress-led UPA government started a massive campaign against Baba Ramdev, Acharya Balkrishna and Patanjali Yogpeeth Trust. Multiple allegations were raised against Baba Ramdev and Acharya Balkrishna.

Some of them being:

    Baba Ramdev is involved in tax evasion.
    Acharya Balkrishna is a Nepali staying illegally in India.
    Baba Ramdev exports products that are banned in USA.
    Acharya Balkrishna has a fake Indian passport.
    Donations received by Baba Ramdev consist of black money.

Congress party launched a booklet to criticise and expose Ramdev during its election campaign in Uttar Pradesh for the 2012 elections. [62] [63]

However as investigations were carried out by various agencies at both state and centre level, eventually nothing was found wrong with either Baba Ramdev or Acharya Balkrishna. Acharya Balkrishna was cleared of fake passport charges.[64] NEW DELHI, July 25: The Central Bureau of Investigation (CBI) of India has approached the External Affairs Ministry seeking revocation of the passport of Balkrishna, an aide for Yoga guru Ramdev, as the agency alleged that it was procured on the basis of fake documents.

Views on AIDS and sex education

In December 2006, Swami Ramdev claimed to cure diseases such as AIDS and cancer through yoga and ayurvedic drugs sold by his Divya Yoga Mandir Trust. He also went on to suggest that sex education should be replaced by yoga, as his way to AIDS awareness, prevention and a cure.[81] "Sex education in schools need [sic] to be replaced by yoga education," Ramdev told reporters at the state health minister's residence. As a consequence of these public statements he was sent a cease and desist order by the Indian Union Health Ministry to avoid making such claims in the future, and the civil society threatened legal action.[82] In response, Ramdev retracted his statement and said the claims were not directly his, but those of patients who practiced yoga.[83]
[edit] Claims of curing cancer

Other press reports quoted him as claiming to have a cure for cancer of the breast, liver, prostate, uterus, pituitary gland, and brain, as well as leukemia, by practicing breathing exercises. In a residential camp held in Yog Gram, Haridwar during 19–25 June 2008, several cancer patients stepped forward to recount first-hand stories of their successful bouts with prostate and breast cancer and leukemia using Pranayam, or breathing exercises.[84] Swami Ramdev has claimed to have documented proof of his successes, but has failed to provide any to the media or the Health Ministry.
[edit] Views on homosexuality

In July 2009, when Delhi High Court gave a verdict under decriminalizing homosexuality in Delhi, the swami called a press conference and said, "This verdict of the court will encourage criminality and sick mentality. This kind of thing is shameful and insulting to all of us. We are blindly following the West in everything. This is breaking the family system in India. Homosexuals are sick people, they should be sent to hospitals for treatment. If the government brings this law, I will take this matter to the streets of Delhi in protest."[85]

en.wikipedia.org/wiki/Ramdev

Friday, October 21, 2011

The Naga Sadhu Ling Kriya

Shri Vijay Giri Maharaj Naga Sadhu

Naga Sadhus at the Dhuni

On the night before the great day called the Shahi Snan or Holy Dip , the Nagas are busy grooming themselves , they have a bath, than they start applying ash, on their bodies, almost like a nuptial scene , yes they are bridegrooms onthis greatest day when they rush in jumping into the tank at Trimbakeshwar..
They are the Numero Uno in the hirearchy nobody can preceede them , they are very volatile ready to errupt, some of them take out their ire on foreign photographers smashing their cameras and lens..
The Naga Sadhus on the last day of the Shahi Snan had boycotted the Holy Dip as the scurity forces had bought sniffer dogs into their tents this taboo for sure,, but so is terrorism too.. and there are many imposters dressed as Sadhus that rob and steal,,
Many a photographer has lost everything .. this hurts the equipment is a heart beat of a photographer.
I would carry my equipment to the toilet not trusting my own shadow too ..
Here the Nagas were taking warmth of the Holy fire , we had tea than they went out of the tent Maharaj tied his penis to a rope and began pulling the car whose batteries had died out..Naga Life is filled to the brim with adventure..
A lot of ladies children arrived here to the tent as the saying goes to see a Naga Sadhu nude on the eve of the Shai Snan is the biggest auspicious sign and a good luck too..
Most of the inmates wondered why I had not shed my clothes, as I looked like a Sadhu too ..but that the Naga Sadhus and their head Guru from Rajasthan had allowed me into their fold meant a lot to me , they also are very perceptive and knew my pictures were not to do harm or sensationalize their ritualistic nudity..
We all our nude under the garb of our attitude.. we are all nude under the cosmetic cover up of our egos..for me this was a night of awakening I felt I was given wings to fly , my Islamic birthright did not deter me into being a bigot.. I had become one with Man.This feeling of mutual self respect helped , as I look back in retrospection I feel I did the right thing..we have to partake of each others religion without converting our parentage,, to a religious belief.
Maharaj took me to places as a Muslim I would have been killed , but he made me his soul mate..
He told me late in the nights while we discoursed near the holy fire that I was born of the same fire like him.. only my smoke was different , he talked of my earlier births one being of a Naga Sadhu too..
In Islam we do not have rebirths I did not refute him , but yes my solemn silence was the best comment.
Today Shri Vijay Giri Maharaj and I are great friends , I remember after the Kumbh I visited him with gifts at his Shanti Ashram , all his devotees stood in line touching my feet..I was a bit unnerved but Maharaj said they were connecting with the base of my Yogic Kundalini.. I shut up again.
Maharaj felicitated me under the statue of Lord Shiva..
Yes I realized a lot ..all this has remained..as nostalgia and as golden showered memories
We are here for a very short while , we wont die even after our death yes we wil be read like a photo blog.
And now I am crying as the best part of me will be immortalized
in the heart of those who love and who I pray will live long ...much after my death.

The Aghoris Dead Flesh Eating Sadhus

I am perhaps by default a malang, or maybe a naga sadhu or also a Hijda , the last is a thought that worries my daughter Samiya no end, she is on My Space and Orkut , is new to blogging, she tells me to stop writing eunuch poetry , as her friends are quite confused about me , I am a tourist attraction for her college friends all doing Media at Rizvi College Bandra.

They read my blogs also come here to take tips regarding photography some of her friends I think are better visualizers than me , recently there was a project they had on various human emotions, one of them was envy , they wanted an idea I gave them a tame one, a hand in a cookie jar , but the guy was a step ahead of me , he and his friend dropped a RS 5 coin in human shit he took only the shot of a the hand going to extricate it .. this is sheer mind over matter some are born talented, some have talent thrust on them..

My Naga Sadhu Guru Vijay Giri Maharaj of Junagadh akhada recites the Holy Koranic verses, lives on a hillock at Film City , we met at the Nasik Kumbh I have shot him and his mates doing the Ling Kriya , pictures on my Hindu ethos home site.

The aghoris I met in Lucknow on the banks of the crematorium grounds on the Gomti banks , respected me on condition that I dont shoot them, but eat and drink with them,I politely refused.

Something on the Aghoris from the net..

Aghoris

Doctrines



Aghori ascetics, while being devotees of the Hindu god Shiva, are monists who adhere to the common Hindu belief in liberation (moksha) from the cycle of reincarnation (samsara). This liberation is a realization of the self’s identity with the absolute. Because of this monistic doctrine, the Aghoris maintain that all opposites are identical and the conventional Hindu distinctions between purity and impurity are ultimately illusory.
The Aghoris are ascetics living in cremation grounds, smearing themselves with the ashes of corpses and eating from a cranial begging bowl. They are attributed with eating corpse flesh, which may be a once in a lifetime ritual act, and meditating seated upon a corpse and thereby gaining control over the corpse’s spirit. They have also been accused of practising human sacrifice. The Aghoris claim to perform a secret Tantric ritual involving sex with a lower caste, menstruating woman during which the Aghori becomes Shiva and his partner Shiva’s female energy or shakti (see Tantrism).The purpose of embracing pollution in these practices is realization of non-duality through transcending social taboos and seeing the illusory nature of all conventional categories.

History



Although akin to the Kapalika ascetics of medieval Kashmir, with whom there may be a historical connection, the Aghoris trace their origin to Kina Ram, an ascetic who is said to have lived to 150 years during the second half of the eighteenth century. Kina Ram is thought to have been an incarnation of the Hindu god Shiva, as have been each of Kina Ram’s successors. Necrophagy, the eating of corpse flesh, is attested to by a sixteenth century Persian source and in nineteenth century British accounts.

Symbols



The Aghori ascetic is himself a symbol of the god Shiva. He goes naked or is dressed in the shroud of a corpse, he covers himself in the ashes of the cremation ground, which would be polluting for an orthodox Brahmin, and his, sometimes macabre, ritual actions are symbols of his non-dualistic beliefs. The corpse upon which he meditates is a symbol of his own body and the corpse devouring ritual is a symbol of the transcendence of his lower self and a realization of the greater, all pervading self .

Adherents



No official figures are available. At the end of the nineteenth century there were an estimated two or three hundred Aghori ascetics in Varanasi, though now there are perhaps as few as twenty living in their main centre. The Aghoris do, however, have quite a large lay following and devotees from the Indian middle classes.

Headquarters/
Main Centre



The main centre of the Aghoris is Kina Ram’s hermitage or ashram in Varanasi. Here Kina Ram is buried in a tomb or samadh which is a centre of pilgrimage for Aghoris and Aghori devotees. Apart from this, any cremation ground would be a holy place for an Aghori ascetic.

The gruesome Aghoris of India are said to have been given human flesh to eat at their initiations. This was generally choice pieces filched from the cremation ground rather than specially cooked morsels. Shrl Ramakrishna, the Bengall Saint, is said to have undertaken a similar initiation but shrank from actually eating the human titbit. He satisfied the initiation rites by tasting it with the tongue. The Aghoris took this meat to prove to themselves and others that the concept of opposites–good and bad, nice and unpleasant (also mentioned in the Bhagavad Gita) — only existed in the mind. The Lord Shiva is also known by the name Aghora and meaning that there is nothing really horrible, or can be in a world supported by delusion.




Posted on 05/04/2006 6:59 AM

The Ling Kriya - Naga Sadhus

All my Ling Kriya pictures of the Naga Sadhus are restricted at Flickr..because of frontal nudity , yet there is so much public display of nude pictures at Flickr that would shock Mother Theresa too.

There is something of a Sadhu in me.. hence this search is not for peace of mind,, religious satisfaction.. yes I have it all.
I try to understand man and his mind.. his pain, and all.
I was at the Nasik Kumbh at Trimbakeshwar.. where all the Naga Sadhus staunch believers of Lord Shiva congregate,, for the Holy Dip known as the Shahi Snan..the dip is in the order of hierarchy..among the various Akhadas.. I was lucky to meet
Shri Vijay Giri Maharaj of the Junagadh Akhada.. a teacher and family man turned Sadhu.. incidentaly an artist who used to eke his living drawing holy pictures on the streets,,
One day near the Haji Ali Dargah in Mumbai… he made some images of the Holy city of Mecca..in the evening a man gave him rs 200 and told him not to draw such images as people walk on them,,, to do the same on walls.. , he was so touched that
he stopped this art totally..

He has read our Holy Book and quotes from it to his Muslim well wishers..

I too am touched.. his photo of the Ling Kriya is my tribute to him and his love for man…mankind and he had seen me at the Film City where he has his Shanti Ashram , and recognized me as Designer No1 from Bollywood.



January 2nd, 2007

Thursday, October 20, 2011

Battis Shirala Nag Panchami

I was inspired to shoot this after seeing a photo exhibition of the Nag Panchami festival shot by photo journo Nitin Sonawane at Battis Shirala , Nitin was the lamp of light that shed its life on my soul, I personally have nothing against photo journalists , they are the need of the hour , they show us a world we would have never seen , my teacher was Shreekant Malushte Anil Bhartiya both photo journalists too. What really hit me was the pompous attitude of the few I met at various photo shoots at one time I was everywhere including the train serial blasts that I shot barefeet on the tracks of Bandra Mahim and Matunga, , Their conceit their arrogance their heavy duty cameras man I saw it all, and at the end of the day , they might have got a picture published , but I in sheer humility barefeet had already posted on the internet an eternity on the same subject. I have no problem in reiterating I learnt grass root photography from pictures I saw on Times of India the only paper we subscribe to along with Mumbai Mirror , I kept evolving myself ..I became poetic I began poetizing what I shot and my pictures became a poetry of Life..I am an ordinary point and shoot photographer but I shoot poetry not pictures.. Some of the pictures I see on Times of India make me groan and almost puke, the journos a few of them are still where they are , no makeover no further involvement..into the soul of what they shoot.Bam Wham Fuck you Maam kind of pictures soiling the seminal soul of poetry. One thing I am sure my grand daughter Marziya 2 year old who is learning street photography from me will one day shoot better pictures than them... perhaps better than me and my Gurus too.. she is beyond Fuck F stops and other shit that I was made to suck along with the dick of the old fathers of photography .. When I shot the snake festival it was banned in Battis Shirala I came barefeet15 km at a place called Suryagaon and was warned only to take a few shots, I took a few on slide an analogue camera.. I was a whisker away from the cobra and more interesting than this puja is the time they return the snake back to its natural surroundings , they asked me to join them but my feet was badly cut up, I had a broken hand and a lot of equipment on my person.. and I had to return to Mumbai. So this was my tryst with photography.. en.wikipedia.org/wiki/Nag_Panchami Nāga Panchamī (Sanskrit: नाग पंचमी) is a Hindu festival celebrated by Hindus in most parts of India. It is celebrated on Panchami in Shravan month. On this day, people worship Nāga Devata (Cobras). People go to temples and snake pits and worship the snakes. They offer milk and silver jewelry to the Cobras to protect them from all evils. They also fast. This festival is to celebrate the day Lord Krishna defeated the serpent Kalia. On this day swings are put up in the village and people enjoy themselves. The married girls visit their parents during this occasion. The festival of Nāga Panchami is celebrated by Hindus to pay respect to Nāgas. The five Nāgas worshipped on Nag Panchami are Ananta, Vāsuki, Taxak, Karkotaka and Pingala. According to a Puranic myth Brahma’s son Kashyapa had four wives. Kashyapa’s first wife gave birth to Devas, second to Garudas, third to Nāgas and fourth to Daityas. (Dainik Jagran, 25 July 2006). The third wife of Kashpa was called Kadroo, who gave birth to Nāgas. So Nāgas are also known as Kadroojā. They were the rulers of Pātāl-Loka. There is a Sanskrit shloka to remember important nine Nāgas as under: (Dainik Bhaskar 30 July 2006) अनन्तं वासुकिं शेषं पद्मनाभं च कम्बलम् । Anantam Vāsukim Shesham Padmanābham cha Kambalam शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा ।। Shankhapālam Dhārtarāshtram Taxakam Kāliyam tathā एतानि नवनामानि च महात्मनाम् । Etāni navanāmāni cha mahātmanām Naga Panchami is also celebrated in Nepal and the story is a little different than in India. Naga Panchami is a festival that is held in Nepal and literally translated means the “Festival of Snakes”. It is a festival that originates from deep within the Nepali culture and its rich traditions, rituals and myths that have survived for thousands of years and which have played a significant role in the lives of the ancient people of Nepal. Ancient Nepalese civilizations worshiped the Nagas, or Serpent Kings, and believed that their relationship with the gods and nature would secure their survival. The myths and legends surrounding the Nagas have a few versions of the story that led to a creation of the festival. In one story version, it is said that the Kathmandu Valley used to be a vast lake. As the story goes, when humans started to drain the lake to make space for villages and settlements the Nagas became enraged. To protect themselves against the wrath of the Serpent Kings, the humans gave the Nagas certain areas as pilgrimage destinations and that through these actions harmony was restored to nature. Another popular tale is one of a Tantric King that used the powers he possessed to force the Nagas to return the rain to the land which they had taken away. The Nagas did give in to the King’s amazing powers, but he also recognized their powers. To honor the power of the Nagas, the King created the Naga Panchami festival to honor the Gods. As the serpents were believed to be capable of controlling the rains, it is important to the people of Nepal to show their respect during the festival to insure that they do not offend the Gods. The festival usually takes place in the month of August and as part of the celebration, residents post pictures of serpents above the doors to their home to ward off the evil spirits. Prayers are said during the festival while people wearing demon masks, dance in the streets entertaining festival participants. It is also believed that offerings should be given to the Serpent Kings during the festival and residents leave food items such as milk and honey in their gardens for the Nagas, or snakes. The offerings and prayers are then honored by the Serpent Kings by ensuring rain and protection for the people of Nepal. Naga Panchami is an ancient tradition and festival, that is a truly amazing ritual to experience and the perfect time to hear the various stories, myths and legends that have been passed down to Nepal’s present generation. |}

Naga Sadhus preparation for Shahi snan

Naga Sadhus in the Rain

THE SADHUS IN EARLY MORNING DRIZZLE THIS WAS SHOT AT TRIMBAKESHWAR WITH THE RAINS SLAPPING MY LENS, article courtesy www.rediff.com/news/2004/mar/11naga.htm Mysterious Naga sadhus congregate in Junagadh Anil Nair in Junagadh | March 11, 2004 16:36 IST They are feared due to their matted hair and their unusual appearance. And their role in the spiritual world is always shrouded in mystery. The Naga baba (naked warrior mendicant) belongs to a sect that has no material bonding, lives a rigorous life and performs rituals to appease Lord Shiva — the divine destroyer. They are mostly smeared with ash, carry traditional weapons like the trident, smoke cannabis or hashish and can perform incredible feats and yoga asanas. These sadhus every year flock from various parts of the country to the foot of the Girnar mountain at Junagadh district in Gujarat to celebrate Mahashivratri and take the much awaited dip at the famous Mrigi Kund (pond) at the Lord Shiva temple. Many perform yagnas (offerings) like the Mrityunjay Yagna, which is believed to have powers to bring back the dead. Legend has it that three sadhus out of many who take a dip at the Mrigi Kund vanish into the waters. Unfazed by the changing times, however, the Naga sadhus believe in the spiritual powers of the kund. According to a legend Lord Shiva himself had taken bath here and the water, which has sulphur, is a sign of his divine presence. Gopalgiri, a Naga sadhu from Himachal who has been visiting Junagadh for past 20 years, says the mystery surrounding the kund is one of the most known ones. “Legend also has it that there is a secret tunnel under water from where they go to another place,” Gopalgiri said. “No ordinary man can try to unearth this secret route by trying to take a dip. Only a true sadhu can detect it and go past it if his calling has arrived,” he added with caution. Unperturbed by changing times the Naga sadhus maintain that it is due to their extreme penance under harsh conditions that they are able to ward off many evils in the world. Nagas like Acharya Lalchadi Giri from Uttaranchal say they are drawn to the Mahashivratri celebrations by the mystical power of Lord Shiva. January 15th, 2007

World of Naga Sadhu

World of Naga Sadhus

World of Naga Sadhus

World of Naga Sadhus

The World of Naga Sadhus

Wednesday, October 12, 2011

Kali Mata






from wikipedia

Kali redirects here. See Kali (disambiguation) for other uses.
Not to be confused with Kali (demon), the personification of Kali Yuga
Kali, also known as Kalika (Bengali: কালী, Kālī / কালিকা Kālīkā ; Sanskrit: काली), is a Hindu goddess associated with death and destruction. The name Kali means "black", but has by folk etymology come to mean "force of time (kala)". Despite her negative connotations, she is today considered the goddess of time and change. Although sometimes presented as dark and violent, her earliest incarnation as a figure of annihilation still has some influence. More complex Tantric beliefs sometimes extend her role so far as to be the "ultimate reality" or Brahman. She is also revered as Bhavatarini (literally "redeemer of the universe"). Comparatively recent devotional movements largely conceive Kali as a benevolent mother goddess.

Kali is represented as the consort of god Shiva, on whose body she is often seen standing. She is associated with many other Hindu goddesses like Durga, Bhadrakali, Sati, Rudrani, Parvati and Chamunda. She is the foremost among the Dasa-Mahavidyas, ten fierce Tantric goddesses.[1]

Contents [hide]
1 Etymology
2 Origin
3 In Tantra
4 In Bengali tradition
5 Mythology
5.1 Slayer of Raktabija
5.2 Daksinakali
5.3 Maternal Kali
5.4 Mahakali
6 Iconography
6.1 Popular form
6.2 Mahakali form
6.3 Shiva in Kali iconography
7 Development
8 In New Age and Neopaganism
9 See also
10 Notes
11 References
12 Further reading
13 External links



Etymology
Kālī is the feminine of kāla "black, dark coloured" (per Panini 4.1.42). It appears as the name of a form of Durga in Mahabharata 4.195, and as the name of an evil female spirit in Harivamsa 11552.

The homonymous kāla "appointed time", which depending on context can mean "death", is distinct from kāla "black", but became associated through folk etymology. The association is seen in a passage from the Mahābhārata, depicting a female figure who carries away the spirits of slain warriors and animals. She is called kālarātri (which Thomas Coburn, a historian of Sanskrit Goddess literature, translates as "night of death") and also kālī (which, as Coburn notes, can be read here either as a proper name or as a description "the black one").[2]

Kali's association with blackness stands in contrast to her consort, Shiva, whose body is covered by the white ashes of the cremation ground (Sanskrit: śmaśāna) in which he meditates, and with which Kali is also associated, as śmaśāna-kālī.


Origin
Kali appears in the Mundaka Upanishad (section 1, chapter 2, verse 4) not explicitly as a goddess, but as the black tongue of the seven flickering tongues of Agni, the Hindu god of fire.[3] However, the prototype of the figure now known as Kali appears in the Rig Veda, in the form of a goddess named Raatri. Raatri is considered to be the prototype of both Durga and Kali.

In the Sangam era, circa 200BCE–200CE, of Tamilakam, a Kali-like bloodthirsty goddess named Kottravai appears in the literature of the period.[citation needed] Like Kali she has dishevelled hair, inspires fear in those who approach her and feasts on battlegrounds littered with the dead.

It was the composition of the Puranas in late antiquity that firmly gave Kali a place in the Hindu pantheon. Kali or Kalika is described in the Devi Mahatmya (also known as the Chandi or the Durgasaptasati) from the Markandeya Purana, circa 300–600CE, where she is said to have emanated from the brow of the goddess Durga, a slayer of demons or avidya, during one of the battles between the divine and anti-divine forces. In this context, Kali is considered the 'forceful' form of the great goddess Durga. Another account of the origins of Kali is found in the Matsya Purana, circa 1500CE, which states that she originated as a mountain tribal goddess in the north-central part of India, in the region of Mount Kalanjara (now known as Kalinjar). However this account is disputed because the legend was of later origin.

The Kalika Purana a work of late ninth or early tenth century, is one of the Upapuranas. The Kalika Purana mainly describes different manifestations of the Goddess, gives their iconographic details, mounts, and weapons. It also provides ritual procedures of worshipping Kalika.


In Tantra

Mahakali YantraGoddesses play an important role in the study and practice of Tantra Yoga, and are affirmed to be as central to discerning the nature of reality as the male deities are. Although Parvati is often said to be the recipient and student of Shiva's wisdom in the form of Tantras, it is Kali who seems to dominate much of the Tantric iconography, texts, and rituals.[4] In many sources Kali is praised as the highest reality or greatest of all deities. The Nirvana-tantra says the gods Brahma, Vishnu, and Shiva all arise from her like bubbles in the sea, ceaselessly arising and passing away, leaving their original source unchanged. The Niruttara-tantra and the Picchila-tantra declare all of Kali's mantras to be the greatest and the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra all proclaim Kali vidyas (manifestations of Mahadevi, or "divinity itself"). They declare her to be an essence of her own form (svarupa) of the Mahadevi.[5]

In the Mahanirvana-tantra, Kali is one of the epithets for the primordial sakti, and in one passage Shiva praises her:

At the dissolution of things, it is Kala [Time] Who will devour all, and by reason of this He is called Mahakala [an epithet of Lord Shiva], and since Thou devourest Mahakala Himself, it is Thou who art the Supreme Primordial Kalika. Because Thou devourest Kala, Thou art Kali, the original form of all things, and because Thou art the Origin of and devourest all things Thou art called the Adya [primordial Kali. Resuming after Dissolution Thine own form, dark and formless, Thou alone remainest as One ineffable and inconceivable. Though having a form, yet art Thou formless; though Thyself without beginning, multiform by the power of Maya, Thou art the Beginning of all, Creatrix, Protectress, and Destructress that Thou art.[6]
The figure of Kali conveys death, destruction, fear, and the consuming aspects of reality. As such, she is also a "forbidden thing", or even death itself. In the Pancatattva ritual, the sadhaka boldly seeks to confront Kali, and thereby assimilates and transforms her into a vehicle of salvation.[7] This is clear in the work of the Karpuradi-stotra, a short praise to Kali describing the Pancatattva ritual unto her, performed on cremation grounds. (Samahana-sadhana)

He, O Mahakali who in the cremation-ground, naked, and with dishevelled hair, intently meditates upon Thee and recites Thy mantra, and with each recitation makes offering to Thee of a thousand Akanda flowers with seed, becomes without any effort a Lord of the earth. 0 Kali, whoever on Tuesday at midnight, having uttered Thy mantra, makes offering even but once with devotion to Thee of a hair of his Sakti [his female companion] in the cremation-ground, becomes a great poet, a Lord of the earth, and ever goes mounted upon an elephant.[8]
The Karpuradi-stotra clearly indicates that Kali is more than a terrible, vicious, slayer of demons who serves Durga or Shiva. Here, she is identified as the supreme mistress of the universe, associated with the five elements. In union with Lord Shiva, who is said to be her spouse, she creates and destroys worlds. Her appearance also takes a different turn, befitting her role as ruler of the world and object of meditation.[9] In contrast to her terrible aspects, she takes on hints of a more benign dimension. She is described as young and beautiful, has a gentle smile, and makes gestures with her two right hands to dispel any fear and offer boons. The more positive features exposed offer the distillation of divine wrath into a goddess of salvation, who rids the sadhaka of fear. Here, Kali appears as a symbol of triumph over death.[10]


In Bengali tradition
Kali is also central figure in late medieval Bengali devotional literature, with such devotees as Ramprasad Sen (1718–75). With the exception of being associated with Parvati as Shiva's consort, Kali is rarely pictured in Hindu mythology and iconography as a motherly figure until Bengali devotion beginning in the early eighteenth century. Even in Bengali tradition her appearance and habits change little, if at all.[11]

The Tantric approach to Kali is to display courage by confronting her on cremation grounds in the dead of night, despite her terrible appearance. In contrast, the Bengali devotee appropriates Kali's teachings, adopting the attitude of a child. In both cases, the goal of the devotee is to become reconciled with death and to learn acceptance of the way things are. These themes are well addressed in Ramprasad's work.[12]

Ramprasad comments in many of his other songs that Kali 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:

Can mercy be found in the heart of her who was born of the stone? [a reference to Kali as the daughter of Himalaya]
Were she not merciless, would she kick the breast of her lord?
Men call you merciful, but there is no trace of mercy in you. Mother.
You have cut off the headset the children of others, and these you wear as a garland around your neck.
It matters not how much I call you "Mother, Mother." You hear me, but you will not listen.[13]
To be a child of Kali, Ramprasad asserts, is to be denied of earthly delights and pleasures. Kali is said to not give what 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.[14][15]

A significant portion of Bengali devotional music features Kali as its central theme and is known as Shyama Sangeet. Mostly sung by male vocalists, today even women have taken to this form of music. One of the finest singers of Shyama Sangeet is Pannalal Bhattacharya.


Mythology

Slayer of Raktabija

"Kali Triumphant on The Battle Field," Punjab, circa 1800–20CE)In Kali's most famous myth, Durga and her assistants, Matrikas, wound the demon Raktabija, in various ways and with a variety of weapons, in an attempt to destroy him. They soon find that they have worsened the situation, as for every drop of blood that is spilt from Raktabija the demon reproduces a clone of himself. The battlefield becomes increasingly filled with his duplicates.[16] Durga, in dire need of help, summons Kali to combat the demons. It is also said that Goddess Durga takes the form of Goddess Kali at this time.

The Devi Mahatmyam describes:

Out of the surface of her (Durga's) forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange khatvanga (skull-topped staff ), decorated with a garland of skulls, clad in a tiger’s skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep reddish eyes, filling the regions of the sky with her roars, falling upon impetuously and slaughtering the great asuras in that army, she devoured those hordes of the foes of the devas.[17]

Kali destroys Raktabija by sucking the blood from his body and putting the many Raktabija duplicates in her gaping mouth. Pleased with her victory, Kali then dances on the field of battle, stepping on the corpses of the slain. Her consort Shiva lies among the dead beneath her feet, a representation of Kali commonly seen in her iconography as Daksinakali'.[18]

In Devi Mahatmya version of this story, Kali is also described as an Matrika and as a Shakti or power of Devi. She is given the epithet Cāṃuṇḍā (Chamunda) i.e the slayer of demons Chanda and Munda.[19] Chamunda is very often identified with Kali and is very much like her in appearance and habit.[20]


Daksinakali

Bhadrakali (A gentle form of Kali), circa 1675.
Painting; made in India, Himachal Pradesh, Basohli,
now placed in LACMA Museum.In her most famous pose as Daksinakali, it is said that Kali, becoming drunk on the blood of her victims on the battlefield, dances with destructive frenzy. In her fury she fails to see the body of her husband Shiva who lies among the corpses on the battlefield.[21] Ultimately the cries of Shiva attract Kali's attention, calming her fury. As a sign of her shame at having disrespected her husband in such a fashion, Kali sticks out her tongue. However, some sources state that this interpretation is a later version of the symbolism of the tongue: in tantric contexts, the tongue is seen to denote the element (guna) of rajas (energy and action) controlled by sattva, spiritual and godly qualities.[22]

One South Indian tradition tells of a dance contest between Shiva and Kali. After defeating the two demons Sumbha and Nisumbha, Kali takes residence in a forest. With fierce companions she terrorizes the surrounding area. One of Shiva's devotees becomes distracted while doing austerities and asks Shiva to rid the forest of the destructive goddess. When Shiva arrives, Kali threatens him, claiming the territory as her own. Shiva challenges her to a dance contest, and defeats her when she is unable to perform the energetic Tandava dance. Although here Kali is defeated, and is forced to control her disruptive habits, we find very few images or other myths depicting her in such manner.[23]


Maternal Kali
Another myth depicts the infant Shiva calming Kali, instead. In this similar story, Kali again defeated her enemies on the battlefield and began to dance out of control, drunk on the blood of the slain. To calm her down and to protect the stability of the world, Shiva is sent to the battlefield, as an infant, crying aloud. Seeing the child's distress, Kali ceases dancing to take care of the helpless infant. She picks him up, kisses his head, and proceeds to breast feed the infant Shiva.[24] This myth depicts Kali in her benevolent, maternal aspect; something that is revered in Hinduism, but not often recognized in the West.


Ekamukhi or "One-Faced" Murti of Mahakali displaying ten hands holding the signifiers of various Devas
Mahakali
Main article: Mahakali
Mahakali (Sanskrit: Mahākālī, Devanagari: महाकाली), literally translated as Great Kali, is sometimes considered as greater form of Kali, identified with the Ultimate reality Brahman. It can also simply be used as an honorific of the Goddess Kali,[25] signifying her greatness by the prefix "Mahā-". Mahakali, in Sanskrit, is etymologically the feminized variant of Mahakala or Great Time (which is interpreted also as Death), an epithet of the God Shiva in Hinduism. Mahakali is the presiding Goddess of the first episode of Devi Mahatmya. Here she is depicted as Devi in her universal form as Shakti. Here Devi serves as the agent who allows the cosmic order to be restored.


Iconography

Statue from Dakshineswar Kali Temple, West Bengal, India; along with her Yantra.Kali is portrayed mostly in two forms: the popular four-armed form and the ten-armed Mahakali form. In both of her forms, she is described as being black in color but is most often depicted as blue in popular Indian art. Her eyes are described as red with intoxication and in absolute rage, her hair is shown disheveled, small fangs sometimes protrude out of her mouth and her tongue is lolling. She is often shown naked or just wearing a skirt made of human arms and a garland of human heads. She is also accompanied by serpents and a jackal while standing on a seemingly dead Shiva, usually right foot forward to symbolize the more popular Dakshinamarga or right-handed path, as opposed to the more infamous and transgressive Vamamarga or left-handed path.[26]

In the ten armed form of Mahakali she is depicted as shining like a blue stone. She has ten faces and ten feet and three eyes. She has ornaments decked on all her limbs. There is no association with Siva.[27]

The Kalika Purana describes Kali as possessing a soothing dark complexion, as perfectly beautiful, riding a lion, four armed, holding a sword and blue lotuses, her hair unrestrained, body firm and youthful.[28]

In spite of her seemingly terrible form, Kali is often considered the kindest and most loving of all the Hindu goddesses, as she is regarded by her devotees as the Mother of the whole Universe. And, because of her terrible form she is also often seen as a great protector. When the Bengali saint Ramakrishna once asked a devotee why one would prefer to worship Mother over him, this devotee rhetorically replied, “Maharaj, when they are in trouble your devotees come running to you. But, where do you run when you are in trouble?”[29]

According to Ramakrishna darkness is Ultimate Mother or Kali:

My Mother is the principle of consciousness. She is Akhanda Satchidananda; indivisible Reality, Awareness, and Bliss. The night sky between the stars is perfectly black. The waters of the ocean depths are the same; The infinite is always mysteriously dark. This inebriating darkness is my beloved Kali.

-Sri Ramakrishna

Throughout her history artists the world over have portrayed Kali in myriad poses and settings, some of which stray far from the popular description, and are sometimes even graphically sexual in nature. Given the popularity of this Goddess, artists everywhere will continue to explore the magnificence of Kali’s iconography. This is clear in the work of such contemporary artists as Charles Wish, and Tyeb Mehta, who sometimes take great liberties with the traditional, accepted symbolism, but still demonstrate a true reverence for the Shakta sect.


Popular form
Classic depictions of Kali share several features, as follows:

Kali's most common four armed iconographic image shows each hand carrying variously a sword, a trishul (trident), a severed head and a bowl or skull-cup (kapala) catching the blood of the severed head.

Two of these hands (usually the left) are holding a sword and a severed head. 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 other two hands (usually the right) are in the abhaya and varada mudras or blessings, which means her initiated devotees (or anyone worshiping her with a true heart) will be saved as she will guide them here and in the hereafter.[30]

She has a garland consisting of human 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.[31]

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, bad do not apply to her — she is the pure, un-manifested energy, the Adi-shakti.[32]


Mahakali form

The Dasamukhi MahakaliKali is depicted in the Mahakali form as having ten heads, ten arms, and ten legs. Each of her ten hands is carrying a various implement which vary in different accounts, but each of these represent the power of one of the Devas or Hindu Gods and are often the identifying weapon or ritual item of a given Deva. The implication is that Mahakali subsumes and is responsible for the powers that these deities possess and this is in line with the interpretation that Mahakali is identical with Brahman. While not displaying ten heads, an "ekamukhi" or one headed image may be displayed with ten arms, signifying the same concept: the powers of the various Gods come only through Her grace.


Shiva in Kali iconography
In both these images she is shown standing on the prone, inert or dead body of Shiva. There is a mythological story for the reason behind her standing on what appears to be Shiva’s corpse, which translates as follows:

Once Kali had destroyed all the demons in battle, she began a terrific dance out of the sheer joy of victory. All the worlds or lokas began to tremble and sway under the impact of her dance. So, at the request of all the Gods, Shiva himself asked her to desist from this behavior. However, she was too intoxicated to listen. Hence, Shiva lay like a corpse among the slain demons in order to absorb the shock of the dance into himself. When Kali eventually stepped upon her husband she realized her mistake and bit her tongue in shame.[33]

The Tantric interpretation of Kali standing on top of her husband is as follows:

The Shiv tattava (Divine Consciousness as Shiva) is inactive, while the Shakti tattava (Divine Energy as Kali) is active. Shiva, or Mahadeva represents Brahman, the Absolute pure consciousness which is beyond all names, forms and activities. Kali, on the other hand, represents the potential (and manifested) energy responsible for all names, forms and activities. She is his Shakti, or creative power, and is seen as the substance behind the entire content of all consciousness. She can never exist apart from Shiva or act independently of him, i.e., Shakti, all the matter/energy of the universe, is not distinct from Shiva, or Brahman, but is rather the dynamic power of Brahman.[34]


Kali in Traditional Form, standing on Shiva's chest.While this is an advanced concept in monistic Shaktism, it also agrees with the Nondual Trika philosophy of Kashmir, popularly known as Kashmir Shaivism and associated most famously with Abhinavagupta. There is a colloquial saying that "Shiva without Shakti is Shava" which means that without the power of action (Shakti) that is Mahakali (represented as the short "i" in Devanagari) Shiva (or consciousness itself) is inactive; Shava means corpse in Sanskrit and the play on words is that all Sanskrit consonants are assumed to be followed by a short letter "a" unless otherwise noted. The short letter "i" represents the female power or Shakti that activates Creation. This is often the explanation for why She is standing on Shiva, who is either Her husband and complement in Shaktism or the Supreme Godhead in Shaivism.

To properly understand this complex Tantric symbolism it is important to remember that the meaning behind Shiva and Kali does not stray from the non-dualistic parlance of Shankara or the Upanisads. According to both the Mahanirvana and Kularnava Tantras, there are two distinct ways of perceiving the same absolute reality. The first is a transcendental plane which is often described as static, yet infinite. It is here that there is no matter, there is no universe and only consciousness exists. This form of reality is known as Shiva, the absolute Sat-Chit-Ananda — existence, knowledge and bliss. The second is an active plane, an immanent plane, the plane of matter, of Maya, i.e., where the illusion of space-time and the appearance of an actual universe does exist. This form of reality is known as Kali or Shakti, and (in its entirety) is still specified as the same Absolute Sat-Chit-Ananda. It is here in this second plane that the universe (as we commonly know it) is experienced and is described by the Tantric seer as the play of Shakti, or God as Mother Kali.[35]


Kali and Bhairava (the terrible form of Shiva) in Union, 18th century, NepalFrom a Tantric perspective, when one meditates on reality at rest, as absolute pure consciousness (without the activities of creation, preservation or dissolution) one refers to this as Shiva or Brahman. When one meditates on reality as dynamic and creative, as the Absolute content of pure consciousness (with all the activities of creation, preservation or dissolution) one refers to it as Kali or Shakti. However, in either case the yogini or yogi is interested in one and the same reality — the only difference being in name and fluctuating aspects of appearance. It is this which is generally accepted as the meaning of Kali standing on the chest of Shiva.[36]

Although there is often controversy surrounding the images of divine copulation, the general consensus is benign and free from any carnal impurities in its substance. In Tantra the human body is a symbol for the microcosm of the universe; therefore sexual process is responsible for the creation of the world. Although theoretically Shiva and Kali (or Shakti) are inseparable, like fire and its power to burn, in the case of creation they are often seen as having separate roles. With Shiva as male and Kali as female it is only by their union that creation may transpire. This reminds us of the prakrti and purusa doctrine of Samkhya wherein prakāśa- vimarśa has no practical value, just as without prakrti, purusa is quite inactive. This (once again) stresses the interdependencies of Shiva and Shakti and the vitality of their union.[37]

Gopi Krishna proposed that Kali standing on the dead Shiva or Shava (Sanskrit for dead body) symbolised the helplessness of a person undergoing the changing process ( psychologically and physiologically) in the body conducted by the Kundalini Shakti.[38]


Development
In the later traditions, Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva is able to tame her. This is both because she is often a transformed version of one of his consorts and because he is able to match her wildness.


Bharatanatyam dancer portraying Kali with a tridentThe ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.

Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her Curse, the terror of death, as willingly as they accepted Blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos — which could be confronted — to that of one who could bring wisdom, and she is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Visnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).

The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Ramakrishna, the 19th century Bengali saint, was also a great devotee of Kali; the western popularity of whom may have contributed to the more modern, equivocal interpretations of this Goddess. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamas-ika, rajas-ika and sattva-ika forms. In this sense, Kali is simply part of a larger whole.


1947 TIME Magazine cover by Boris Artzybasheff depicting a self-hurting Kālī as a symbol of the partition of IndiaLike Sir John Woodroffe and Georg Feuerstein, many Tantric scholars (as well as sincere practitioners) agree that, no matter how propitious or appalling you describe them, Shiva and Devi are simply recognizable symbols for everyday, abstract (yet tangible) concepts such as perception, knowledge, space-time, causation and the process of liberating oneself from the confines of such things. Shiva, symbolizing pure, absolute consciousness, and Devi, symbolizing the entire content of that consciousness, are ultimately one and the same — totality incarnate, a micro-macro-cosmic amalgamation of all subjects, all objects and all phenomenal relations between the "two." Like man and woman who both share many common, human traits yet at the same time they are still different and, therefore, may also be seen as complementary.[39]

Worshippers prescribe various benign and horrific qualities to Devi simply out of practicality. They do this so they may have a variety of symbols to choose from, symbols which they can identify and relate with from the perspective of their own, ever-changing time, place and personal level of unfolding. Just like modern chemists or physicists use a variety of molecular and atomic models to describe what is unperceivable through rudimentary, sensory input, the scientists of ontology and epistemology must do the same. One of the underlying distinctions of Tantra, in comparison to other religions, is that it allows the devotee the liberty to choose from a vast array of complementary symbols and rhetoric that which suits one’s evolving needs and tastes. From an aesthetic standpoint, nothing is interdict and nothing is orthodox. In this sense, the projection of some of Devi’s more gentle qualities onto Kali is not sacrilege and the development of Kali really lies in the practitioner, not the murthi.

A TIME Magazine article of October 27, 1947 used Kālī as a symbol and metaphor for the human suffering in British India during its partition that year.[40]


In New Age and Neopaganism

A Western Shacan representation of KaliAn academic study of 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."[41] The adoption of Kali by the West has raised accusations of cultural misappropriation:

"A variety of writers and thinkers [...] have found Kali an exciting figure for reflection and exploration, notably feminists and participants in New Age spirituality who are attracted to goddess worship. [For them], Kali is a symbol of wholeness and healing, associated especially with repressed female power and sexuality. [However, such interpretations often exhibit] confusion and misrepresentation, stemming from a lack of knowledge of Hindu history among these authors, [who only rarely] draw upon materials written by scholars of the Hindu religious tradition. The majority instead rely chiefly on other popular feminist sources, almost none of which base their interpretations on a close reading of Kali's Indian background. [...] The most important issue arising from this discussion – even more important than the question of 'correct' interpretation – concerns the adoption of other people's religious symbols. [...] It is hard to import the worship of a goddess from another culture: religious associations and connotations have to be learned, imagined or intuited when the deep symbolic meanings embedded in the native culture are not available."[42]

The man who popularised the religion of Wicca, Gerald Gardner, was reportedly particularly interested in Kali whilst he was in the far east, before returning to England to write his seminal works on Wicca[citation needed


en.wikipedia.org/wiki/Kali