Dasamahavidya-continuation
                                                         MOTHER KALI
 Mother Kali is the first among the 10 mahavidyas, though some scholars point out that among this ten Vidyas only the first couple is Mahavidya, while the next four are Siddhavidyas and the last four are Paravidyas.This conception gains some basis in the sloka itself where this ten Mahavidyas are named serially-Kali Tara Mahavidya/ Shodoshi Bhubeneswari/Matangi Vagala cha /Chhinnamasta Dhumavati/ Bhairabi Kamalaschaiba Siddhavidya prakirtita.Though here all eight other than Kali and Tara are considered as Siddhavidyas
 Anyway,Mother Kali is worshiped specially in Bengal with all love and affection.She is the most popular Goddess among the Bengali Hindu pantheon. She is the central figure of the Tantric school of Vishnukranta-now known as Bengal,(both east and west) Assam and Orissa.But before we enter into a discussion about Kali it will be better to go through the meditations of the Mother, known as the Dhyanmantra. 

DASAMAHAVIDYA- continuation.

If Isvara , as we said above, is a spiritual conception of the Absolute, Isvari or Shakti or Devi is certainly an equally valid one. And as we generally fear our fathers and love our mothers, the concept of a mother-goddess appeals to our heart more than that of a father-god. Also, in the representation of a female deity, there is more scope for grace and beauty, and hence for greater poetry and art.In such a way the Agamoni songs of bengal addressed to Goddess has become universal longing of the mother-heart for her daughter married far off,hence making the songs secular in character.On the other hand Acharya Shankara has made the exposition of tantric theology of Srividya in an excellent way in his Anandalahari and Saundaryalahari.
      Thus, the mother Goddess, shining with dazzling beauty, and filled with the nectar of love and compassion, comes closer to our heart very easily.She is considered to be the priceless pearl hidden in the depth of all scriptures.The Vedas and the Upanishads proclaim only her glory.Her grace is easily won, for her mercy demands no merit on our part. She is the light which dispels the darkness of our hearts. She is the rain of nectar that falls on the perched soil of our earthly existence.At the same time she is the ultimate reality- above all dualisms- the One indivisible,ever free, ever pure.
          

DASAMAHAVIDYA-continuation

WHEN the Absolute is thus brought into relation with us and the world we live in,we have inevitably to think of it as an active power. Hence the distinction that we draw between the quiescent Brahman and the active Isvara.In Sakta theology,this distinction is transferred to Shiva and Shakti.Shiva corresponds to the inactive Brahman and Shakti corresponds to active Isvara.And, as the word Shakti is of feminine gender in sanskrit, the personification results in a Goddess.Shiva is Shakti and Shakti is Shiva-as Brahman is Isvara and Isvara is Brahman.In fact,they are only two different aspects of the same Reality.They are the static and the dynamic aspects of the same Spirit. They are as inseparable as fire and heat or sun and sunshine.But Shakti, the dynamic aspect of the Reality, is more important to us, as we are caught up in this dynamic universe of created beings and have in us as urge to transcend our present state.    

DASAMAHAVIDYA-continuation

 The Avatar of the Bhagavad Gita says in a well-known verse- howsoever men approach me, even so do I accept them. We may therefore approach God and call Him either father or mother.God is in truth beyond the distinctions of sex and even beyond personality,as we too often conceive it . The ineffable Absolute is endowed by us with the highest  attributes we can think of, so as to bring it into relation with us and the world we live in.Accordingly, the distinction between the impersonal Brahman and the personal Isvara is well recognised in our philosophy.The former is God as He is in Himself, and the later is God as he appears to us, when we view through our own capability. we may call this two views as the scientific view and the spiritual view respectively.The impersonal Absolute, when viewed through human mind, becomes a personal God. And this personal God in His capacity as creator becomes Brahma, as protector becomes Vishnu and as destroyer becomes Rudra.And, lastly, when as protector He comes down and takes human forms to save His creation from evil, He becomes an Avatar.Thus we try to bridge the yawning gulf between the Supreme Spirit  and the spirit of man.
When the Absolute is thus brought into relation with us and the  world we live in, we have inevitably to think of it as an active power.Hence the distinction that we draw between the quiescent Brahman and the active Isvara.In Shakta theology this distinction is named as Shiva and Shakti.