As the saying goes: “What is not in the Mahabharata is not anywhere.” Just as India is incomplete without Goddess Kali, so too would the Mahabharata have been incomplete without her. The name and presence of Goddess Kali appear repeatedly throughout the Mahabharata.
There are several references in the Mahabharata to the
recitation of hymns (stotras) to Durga. In the Bhishma Parva, Arjuna recited
the Durga Stotra. In his hymn, there are invocations to Bhadrakali and Mahakali:
“Salutations to you, O leader of the hosts of the perfected
ones, O noble one dwelling on Mount Mandara.
Salutations to you, O virgin Kali, O skull-bearing one, O tawny and dark one.
Salutations to you, Bhadrakali! Salutations to you, Mahakali!
Salutations to you, fierce Chandi, O savioress, of radiant complexion.”
In this hymn, there are also references to Kaushiki and Kaitabhanashini—both
forms of Kali herself.
In the ninth book (Shalya Parva) of the Mahabharata, the
goddess Kali is again mentioned. In that section, various mother goddesses (Matrshakti)
worshiped across India at that time are described, including Bhadrakali and Devi
Kali.
Kali is said to be fond of sacrificial offerings (balipriya).
In the Virata Parva, Yudhishthira recited the Durga Stava to ensure success
during their period of exile in disguise, and in that hymn the term balipriya —
“she who delights in offerings” — appears.
In the Sauptika Parva, the goddess Kali herself appears as Balipriya,
emerging to receive the offerings of blood. When Ashvatthama carries out the
horrific massacre in the Pandava camp at night, Kali manifests herself.
Ashvatthama slays many warriors with the Rudra weapon and
his sword. The guards of the Pandava camp behold her—her face red, her garments
red, adorned with a garland of blood, holding a noose in her hand, embodying
the terrifying night of death—Kalaratriroopa Kali. She sings, taking away the
souls of warriors and of beasts—elephants, horses, and others—along with her.
Even before this event, the guards in the Pandava camp would
see in their dreams both Kali and Ashvatthama, maddened with destruction. Ashvatthama,
the immortal, is considered an amsha incarnation of Shiva himself. Another name
of Shiva is Kala (Time/Death), and his consort is Kali. It is said: “Kala is Shiva,
and his wife is Kali.”
Thus, through the story of Kali and Ashvatthama, the
principles of Kala (Time/Death) and Kali (the embodiment of Time) converge. The
Mahabharata stands as witness to this profound union.