Mahakala is a deity common to Hinduism, Buddhism, and Sikhism. According to Hinduism, Mahakala is a manifestation of Shiva and is the consort of the Hindu goddess Kali, appearing most prominently in the Kalikula sect of Shaktism.
Mahakala also appears as a protectivedeity known as dharmapala in Vajrayana Buddhism, particularly in most Tibetan traditions (Citipati), in Tangmi (Chinese esoteric Buddhism), and in Shingon (Japanese esoteric Buddhism). He is known as Daheitian and Daaih haktin in Mandarin and Cantonese, Daeheukcheon in Korean, and Daikokuten in Japanese. In Sikhism, Mahakala is known as Kal, who is the ruler of maya.
1. Etymology
Mahakala is a Sanskrit bahuvrihi of mahq (“great”) and kala (“time/death”), meaning “beyond time” or death. The Tibetan name “Nagpo Chenpo” means Great Black. Tibetans also use the word Gonpo, which means protector.
2. Origin of Mahakala
In the past, the Lord of Great Compassion, the Noble Avalokitesvara, raised the idea of Enlightenment, Bodhicitta, and then accumulated merit for countless eons. After passing through the levels of bodhisattva, he received the special power of the Great Light. Then, upon entering the ranks of the Noble Sons of the Buddha, he made this vow.
“Throughout the realms of the samsaric world in the boundless space of the ten directions, I will benefit beings. I will not enter Buddhahood myself until all beings are established at the level of Buddhahood, not even one left behind in samsara.
Only when all beings without exception have been guided to Buddhahood will it be good for me to attain it. Until then, I will remain in samsara for the benefit of all beings. And to ensure this, may my body be torn into a thousand pieces if I ever break this vow.”
Since then, Avalokitesvara has resided on Potala Mountain. Through his limitless emanations, at every moment, he has brought about the maturation and liberation of countless sentient beings, which is beyond our means of expression. And so countless years passed, many kalpas.
Then, at one time, he thought that it was possible that he had now liberated all beings from samsara. With his omniscient vision, he looked and saw that the realms of sentient beings had neither increased nor decreased. Not only had they not decreased in number, but now the sentient beings who were close to him were in the Age of Darkness, and were even more difficult to subdue.
Then, saying, “Now, I cannot benefit even a single sentient being,” Avalokitesvara broke the vow he had made earlier, and his body broke into a thousand pieces.
Then the Guru Lama, who by his vow always holds us in his compassion, the Noble Protector of the world, who has conquered and transcended, and by his immeasurable light is called Amitabha Buddha, appeared vividly and said:
“Son of my family, it is not right that you have broken your vow in this way. Now you must restore your broken vow and make an even greater resolution to benefit beings.”
The body torn into a thousand pieces, by the blessing of Amitabha, was joined together into a single body with eleven heads and a thousand arms.
Avalokitesvara then thought that his previous great vow could never be surpassed. And yet he had not been able to benefit even a few beings. So for seven days he could not decide what to do.
Then he thought that through an angry form he would be able to subdue the degenerate beings of this Dark Age, and seeing many beings who practiced the Dharma but were unable to escape the Bardo realms, he thought that through an angry form he could also protect them from the Bardo.
And finally, he thought that the beings of this Dark Age were poor and needy, experiencing only suffering, and that in an angry form he could provide them with an antidote to their suffering, so that their needs could be satisfied simply by asking for their wishes.
3. Description
According to Shaktisamgama Tantra, Kali’s wife is extremely terrifying. Mahakala has four arms, three eyes, and is the radiance of 10 million black fires of dissolution, dwelling in the midst of eight cremation grounds. He is adorned with eight skulls, sitting on five corpses, holding a trident, a drum, a sword, and a scythe in his hands.
He is adorned with ashes from the cremation ground and surrounded by a large number of vultures and jackals screaming loudly. At his side is his consort Kali, and together they represent the flow of time. Both Mahakala and Kali/Mahakali represent the ultimate destructive power of Brahman and are not subject to any rules or regulations.
They have the power to dissolve even time and space itself and exist as Emptiness in the dissolution of the universe. They are responsible for the dissolution of the universe at the end of Kalpa. They are also responsible for annihilating great evils and great demons when other gods, Devas, and even Trimurtis do not.
Mahakala and Kali annihilate men, women, children, animals, the world, and the entire universe without mercy because they are Kala or Time in personified form, and Time is not bound by anything, and Time shows no mercy, nor does it wait for anything or anyone. In some parts of Odisha, Jharkhand, and Dooars (i.e., northern Bengal), wild elephants are worshipped as Mahakala.
Mahakala is typically black in color. Just as all colors are absorbed and dissolved in black, it is said that all names and forms merge into those of Mahakala, symbolizing his comprehensive and all-encompassing nature.
Black can also represent the total absence of color, and again in this case it signifies Mahakala’s nature as ultimate or absolute reality. This principle is known in Sanskrit as “nirguna,” beyond all qualities and forms, and is typified by both interpretations. In Mahayana Buddhism, and in all schools of Tibetan Buddhism, Mahakala is relied upon as a guardian deity.
He is represented in a series of variations, each with different qualities and aspects. He is also considered to be the emanation of different beings in different cases, namely Avalokiteśvara or Cakrasaṃvara. Mahakala is almost always depicted with a crown of five skulls, representing the transmutation of the five klesas (negative afflictions) into the five wisdoms.
The most notable variation in Mahakala’s manifestations and representations is in the number of weapons, but other details may also vary. For example, in some cases there are white Mahakalas with multiple heads, no genitals, standing on various numbers of things, holding various implements, with alternative adornments, and so on.
4. Mahakala Bhairava
Mahakala is also known as Mahakala Bhairava and Kala Bhairava in Hinduism, and many temples in India and Nepal are dedicated exclusively to Mahakala Bhairava, for example in the temple of Ujjain, which is mentioned more than once in Kalidasa. The main temple, place of worship for Mahakala, is Ujjain.
Mahakala is also the name of one of Shiva’s main assistants (in Sanskrit: gaṇa), along with Nandi, Shiva’s mount, which is why he is often depicted outside the main door of early Hindu temples.
5. Mahakala in Japan
Mahakala (known as Daikokuten) enjoys an exalted position as a household deity in Japan, as he is one of the Seven Lucky Gods of Japanese folklore.
The Japanese also use the symbol of Mahakala as a monogram. Traditional pilgrims climbing the sacred Mount Ontake wear tenugui in white Japanese scarves with the Sanskrit seed syllable of Mahakala.
In Japan, this deity is considered the god of wealth or the home, particularly the kitchen. He is recognized by his broad face, smile, and flat black hat, in stark contrast to the fierce images of Tibetan Buddhist art.
He is often depicted holding a golden mallet, also known as a magical money mallet, and is seen sitting on rice bales, with mice nearby (mice signify abundant food).
6. Symbolism of Mahakala
The color of the Protector’s body is dark blue, symbolizing the immutable Dharmakaya. His three eyes symbolize his clear understanding of the three times and the vivid manifestation of the three bodies of Buddha. The crown of five skulls symbolizes the five poisons—sickness, desire, ignorance, jealousy, and pride—transformed into five wisdoms.
His six arms symbolize the culmination of the six perfections: generosity, patience, morality, diligence, meditation, and wisdom. The tiger knife symbolizes the cutting of attachment to the ego. The skull filled with blood symbolizes the subjugation of the wicked.
The rosary symbolizes his continuous activity for the benefit of beings. The damaru hand drum symbolizes his power over the dakinis. His trident symbolizes his power over the three realms of desire, form, and formlessness. It also symbolizes his action of bending those who break their vows. His two feet symbolize the means and wisdom. That his left foot is straight and his right leg bent symbolizes his achievement of benefit for himself and others.
He tramples on Binayaka to symbolize his destruction and the scattering of great obstacles. The sun on which he stands symbolizes his illumination of the darkness of ignorance. The lotus seat symbolizes purity untainted by samsara.
The burning fire symbolizes his action of consuming neurotic states of mind. The tiger skin he wears symbolizes the purification of desire: the elephant skin symbolizes the purification of pride, and the snake symbolizes the purification of anger. All his other adornments symbolize that he has the complete qualities of a Buddha.
(In Kagya, Kunchab felt the need for the life story of the Protector of Wisdom. Unable to refuse his request, the poor Lama Lodru has written this Wish from the bottom of his heart for the benefit of all beings / Good day, good month / May virtue increase.)
