The main temple is dedicated to Kāli, the Divine Mother, here  worshipped as Bhavatārini, the Saviour of the Universe. The floor of this temple is also paved with marble.

The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Śiva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden earrings and a golden nose-ring with a pearl-drop.

She has four arms. The lower left hand holds a severed human head and the upper grips a bloodstained sabre. One right hand offers boons to Her children; the other allays their fear. T he majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the eye of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.

The whole symbolic world is represented in the temple garden–the Trinity of the Nature Mother (Kāli), the Absolute (Siva), and Love (Rādhākānte), the Arch spanning heaven and Earth. The terrific Goddess of Tantra, the soul-enthralling Flute-player of the Bhāgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there.

But of this divine household, Kāli is the pivot, the sovereign Mistress. She is Pakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, “my Mother,” as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated Godhead. Through Her grace the finite ego loses itself in the illimitable Ego–Ātman–Brahman.

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