Matrikas

From Wikipedia, the free encyclopedia

Jump to: navigation, search
This article is about Hindu goddesses called mātṝkās. For other uses of mātṝkā, see matrka.
Matrikas
Ashta Matrikas at Asian Gallery, British Museum Goddesses of War, Children and Emancipation.
Ashta Matrikas at Asian Gallery, British Museum
Goddesses of War, Children and Emancipation.[1]
Devanagari: मातृका
Affiliation: Devi

Matrikas (Sanskrit: mātṝkās, मातृका, lit. "The Mothers"), also called Mataras (Sanskrit: mātaraḥ, मातरः) and Matris (mātṛs, मातृ), are a band of Hindu goddesses, who always appear in a group.[2]

Since they are usually referred to as a heptad, they are called Saptamatrikas (Sanskrit: saptamātṝkās, सप्तमातृका, "seven mothers"): Brahmani, Vaishnavi, Maheshvari, Indrani, Kumari, Varahi and Chamunda or Narasimhi. However, they may sometimes be eight (Ashtamatrikas: ashtamātṝkās, अष्टमातृका, "eight mothers"). While in South India, Saptamatrika worship is prevalent; the Ashtamatrika are venerated in Nepal.[3]

The 6th century encyclopedia Brihat-Samhita, Varahamihira says that “Mothers are to be made with cognizance of [different major Hindu] gods corresponding to their names.”[4] They are associated with these gods as their spouses or their energies (Shaktis).[5]

Originally believed to personification of the seven stars of the constellation Pleiades, they became quite popular by the seventh century and a standard feature of goddess temples from the ninth century onwards.[6]

The Matrikas assume paramount significance in the goddess-oriented sect of Hinduism, Tantrism.[7] In Shaktism, they are "described as assisting the great Shakta Devi (goddess) in her fight with demons."[8] Some scholars consider them as Shaiva goddesses.[9] They also connected with the cult of warrior god Skanda.[10]

In most early references the Matrikas are described having inauspicious qualities and often described as dangerous. They come to play a protective role in later mythology, although some of their inauspicious, wild characteristics persist in these accounts.[11] Thus, "they represent the prodigiously fecund aspect of nature as well as its destructive force aspect".[12]

Contents

[edit] Origins

According to Jagdish Narain Tiwari and Dilip Chakravati, the Matrikas were existent as early as the Vedic period and the Indus Valley (Harappa) civilization. Coins with rows of seven feminine deities or priestesses are cited as evidence for the theory.[13][14] The Rigveda (IX 102.4) speaks of a group of "seven" Mothers who control the preparation of Soma.[15] But, their earliest clear description appears in some layers of the Mahabharata (dated to 1st century AD).[16] Wangu believes that Matrika description in Mahabharata, is rooted in the group of seven females depicted on Indus valley seals.[7] It was assumed that the people locally worshipped these goddesses, such an example is also described in Zimmer Heinrich book The Art Of Indian Asia, about the seven shrines of seven Mother Goddesses worshipped locally. By the fifth century, all these goddesses were incorporated in mainstream orthodox Hinduism as Tantric deities.[17][18] David Kinsley proposes that the Matrikas may be non-Aryan or at least non-Brahmanical (orthodox Hinduism), local village goddesses, who were being assimilated in the mainstream. He cites two reasons for his assertion: their description in Mahabharata as dark in colour, speaking foreign languages and living in "peripheral areas" and their association with non-Brahmanical god Skanda and his father, Shiva, who though Vedic has non-Brahmanical attributes.[19]

In contrast to Indus valley origins theory, Bhattacharyya notes:

[The] cult of the Female Principle was a major aspect of Dravidian religion, The concept of Shakti was an integral part of their religion [...] The cult of the Sapta Matrika, or Seven Divine Mothers, which is an integral part of the Shakta religion, may be of Dravidian inspiration.[20]

In most of the relevant texts, their exact number has not been specified, but gradually their number and names became increasingly crystallized and seven goddesses were identified as matrikas, albeit some references indicate eight or even sixteen Matrikas.[21]

Laura Kristine Chamberlain cites:

The inconsistency in the number of Matrikas found in the valley [Indus] today (seven, eight, or nine) possibly reflects the localization of goddesses [.] Although the Matrikas are mostly grouped as seven goddesses over the rest of the Indian Subcontinent, an eighth Matrikas has sometimes been added in Nepal to represent the eight cardinal directions. In Bhaktapur, a city in the Kathmandu Valley, a ninth Matrika is added to the set to represent the center.[22]

[edit] Descriptions

The Goddess Ambika(identified with: Durga or Chandi) Leading the Eight Matrikas in Battle Against the Demon Raktabija, Folio from a Devi Mahatmya - (top row, from the left) Narashmi, Vaishnavi, Kumari, Maheshvari, Brahmi. (bottom row, from left) Varahi, Aindri and Chamunda or Kali, Ambika. on the right, demons arising from Raktabija's blood
The Goddess Ambika(identified with: Durga or Chandi) Leading the Eight Matrikas in Battle Against the Demon Raktabija, Folio from a Devi Mahatmya - (top row, from the left) Narashmi, Vaishnavi, Kumari, Maheshvari, Brahmi. (bottom row, from left) Varahi, Aindri and Chamunda or Kali, Ambika. on the right, demons arising from Raktabija's blood

The Matrikas have been portrayed seven in number in various Hindu texts and scriptures like the Varaha Purana and Devi Mahatmya (400-500 CE.) as well as Mahabharata and are referred to as Sapta-matrikas (meaning "seven mothers"). The iconographical features of Saptamatrkas are found in Agni Purana,[23] Amsumadbhedagama, and Markandeya Purana[24] also.

The Ashta-Matrika or Ashta-Matara list as described in Devi Mahatmya:

  • Brahmâṇī or Brahmi (ब्राह्मि): Brahmi, the Shakti (power) of Brahma, is depicted yellow in colour and with four heads. Like Brahma, she holds a rosary or pasha (noose) and kamandalu (water pot) or lotus stalk and is seated on a swan or goose as her vahana (mount or vehicle).[25]
  • Vaiṣṇavī or Vaishnavi (वैष्णवी): Vaishnavi, the power of Vishnu, is described as seated on the Garuda and holding Shankha (conch), chakra (wheel), mace, bow and sword.[25]
  • Māheśvarī or Maheshvari (माहेस्वरी) or Raudri or Rudrani or Maheshi: Maheshvari, power of Maheshvara (Shiva), is seated on Nandi (the bull). The white complexioned, Trinetra (three eyed) goddess holds a Trishula (trident), Damaru (drum), Akshamala, Panapatra or Parashu (axe) or an antelope and is adorned with serpent bracelets and the crescent moon.[25]
  • Aindrī or Indrani (इन्द्राणि) or Mahendri or Shakri or Vajri: Seated on a charging elephant, Aindri - power of Indra, is dark-skinned and holds the Vajra (thunderbolt), Ankusha (goad), pasha (noose) and lotus stalk.[25]
  • Kumari or Kaumarī (कौमारी) or Karttikeyani or Ambika[26]: The power of Kumara (Kartikeya), Kumari, rides a peacock and holds a spear, parushu (axe), a Shakti (power) or Tanka and Chapa. She is sometimes depicted six-headed like Kumara.[25]
  • Vārāhī (वाराही) or Vairali: The power of Varaha or Yama, has a boar head on a human body and rides a ram or a buffalo. She holds a Danda or Hala (plough), Ankusha, a Vajra or a sword, and a Panapatra.[25]
  • Cāṃuṇḍā or Chamunda (चामुण्डा) (Chamundi) or Charchika or Kali [27] : Chamunda, the power of Devi (Durga), is very often identified with Kali and is very much like in her appearance and habit.[28] The black coloured Chamunda is described as wearing a garland of severed heads or skulls (Mundamala) and holding a Damaru, trishula, sword (khadga) and panapatra. Riding a jackal or standing on a corpse (shava or preta), she is described as having three eyes, a terrifying face and a sunken belly.[25]
  • Narasimhi or Narasiṃhī: power of Narasimha, is woman-lion and throws the stars into disarray by shaking her lion mane.[25]

Though, the first six are unanimously accepted by texts, the name and features of the seventh and eighth Matrika are disputed. In Devi-Mahatmya, Chamunda is omitted after the Saptamatrika list,[29] while in sculpture in shrines or caves and the Mahabharata, Narasimhi is omitted. The Varaha Purana names Yogishwari as the eighth Matrika, created by flames emerging from Shiva's mouth. Another Ashtamatrikas list includes Yami - the Shakti of Yama.[30] In Nepal, the eighth Matrika is called Maha-Lakshmi or Lakshmi omitting Narasimhi. In lists of nine Matrikas, Devi-Purana mentions Gananayika or Vinayaki - the Shakti of Ganesha, characterized by her elephant head and ability to remove obstacles like Ganesha and Mahabharavi omitting Narasimhi.[31]

[edit] Legends

9th-10th century granite Chola statue of Matrika Maheshvari - seen with a trident in a hand, adorned by serpent ornaments and her vahana (mount)- the bull Nandi is seen on her seat - Musée Guimet, Paris.
9th-10th century granite Chola statue of Matrika Maheshvari - seen with a trident in a hand, adorned by serpent ornaments and her vahana (mount)- the bull Nandi is seen on her seat - Musée Guimet, Paris.

There are several Puranic versions related to the origin of Matrikas. Matsya Purana, Vamana Purana, Varaha Purana, Kurma Purana and the Suprabhedagama contain references to Matrikas, and this asserts their antiquity.[32]

According to the Shumbha-Nishumbha myth of Devi Mahatmya, Matrikas appear as Śaktis from the bodies of the gods - Brahma, Shiva, Skanda, Vishnu, Indra;[33] having form of each, approached Ćandika (identified with Durga and Ambika) with whatever form, ornaments and vehicle the god possessed. In that form they tear the demon army and slaughter them.[9][34] Thus, the Matrikas are goddesses of the Battlefield. They are described as assistants of Durga having sinister as well as propitious characteristics.[27] After the battle, the Matrikas dance drunk with their victim's blood.[35] This description is repeated with little variation in Devi Bhagavata Purana[36] and Vamana Purana.[37] The Devi Bhagavata Purana mentions three other goddesses, Shaktis of other gods in addition to Saptamatrikas making a group of 10 Matrikas.[38]

According to latter episode of Devi Mahatmya, Durga created Matrikas from herself and with their help slaughtered the demon army. In this version, Kali is described as a Matrika, who sucked all the blood of demon Raktabija. Kali is given the epithet Chamunda in the text. When demon Shumbha challenges Durga to a single combat, she absorbs the Matrikas in herself and says that they are different forms of her.[39] In the Vamana Purana too, the Matrikas arise from different parts of Durga and not from male gods at all although they are described and named after the male deities.[40]

In Matsya Purana, seven Matrikas are created by Shiva to combat the demon Andhaka, who has the ability to duplicate from each drop of his blood that falls from him when he is wounded.[c] The Matrikas drink up his blood and help Shiva defeat the demon. After the battle, the Matrikas begin a rampage of destruction by starting to devour other gods, demons and peoples of the world. Narasimha, Vishnu's man-lion avatar, creates a host of thirty-two benign goddesses who calm down the terrible, fire-breathing Matrikas. Narasimha commanded the Matrikas to protect the world, instead of destroying it and thus be worshipped by mankind. At the end of the episode, Shiva's terrible form Bhairava is enshrined with the images of the Matrikas at the place where the battle took place.[41][42] This story is retold in Vishnudharmottara Purana.[43] The Purana further relates them with vices or inauspicious emotions like envy, pride, anger etc.[44]

In Varaha Purana, they are created from the distracted mind of goddess Vaishnavi loses her concentration while doing asceticism. They are described as lovely and act as the goddesses' helpmates on the battlefield.[45]

In Vishnu Purana, when beings created by Vishnu are enlisted; the Matrikas are listed with rakshasas (demons), bhutas (ghosts), pretas, dakinis and other dangerous kind of beings.[46]

The Devi Purana(6th - 10th century) mentions a group of sixteen matrikas and six other types of Matrikas mentioned, apart from the Saptamatrikas.[47] It introduces the Loka-matara (mothers of the world), a term used in the Mahabharata ,in the very first chapter. Kind to all creatures, the Mothers are said to reside in various places for the benefit of children.[48] The text paradoxically describes the Matrikas as being created by various gods like Brahma, Vishnu, Shiva, Indra as well as being their Mothers.[49] Devi Purana describe a pentad of Matrikas, who help Gajanana (Ganesha) to kill demons.[50] Further, sage Mandavya is described as worshipping the Māṭrpaňcaka (the five mothers) named Ambika (Kaumari), Rudrani, Chamunda, Brahmi and Vaishnavi and who have been established by Brahma; for saving king Harishchandra from calamities. The Matrikas direct the sage to perform worship of Māṭrchakra(interpreted as a Yantra or Mandala or a circular shrine to the Matrikas), established by Vishnu on the Vindhya mountains, by flesh and ritual sacrifice.[51]

[edit] Mahabharata

The Mahabharata narrates in different chapters the birth of warrior-god Skanda (the son of Shiva and Parvati) and his association with the Matrikas - his adopted mothers.

A Hoysala sculpture of Chamunda, Halebidu. Surrounded by skeletons, the goddess has large nails and protruding teeth and wears a garland of skulls.
A Hoysala sculpture of Chamunda, Halebidu. Surrounded by skeletons, the goddess has large nails and protruding teeth and wears a garland of skulls.

In one version, Indra sends the goddesses called "mothers of the world" to kill him.[52] But upon seeing Skanda, the mothers’ maternal instincts are evoked and they suckle and raise him.[7] In the chapter 'Vana-parva'[53] version, the Saptamatrikas (seven mothers) are mentioned.[54] Later in the Mahabharata; when absorption of these indigenous goddesses in the Brahmanic pantheon was initiated, a standardized group of seven goddesses - the Saptamatrikas, 'Shaktis' or powers of Brahmanic gods are mentioned as Brahmi, Maheshvari, Kumari, Vaishnavi, Varahi, Indrani and Chamunda.[7][a]

In other accounts of Skanda's birth in Mahabharata, eight ferocious goddesses emerge from Skanda, when struck by Indra's Vajra (thunderbolt). These are Kāki, Halimā, Mālinī, Bṛhalī, Āryā, Palālā and Vaimitrā, which Skanda acepted as his mothers, who stole other children - a characteristic of the Matrikas.[55]

Another account mentions the Maha-matrikas (the great mothers), a group of the wives of six of the Saptarishis (7 great sages), who were accused of being Skanda's real mothers and thus abandoned by their husbands. They request Skanda to adopt them as his mothers. Skanda agrees and grants them two boons: first, to be worshipped as great goddesses and permission to torment children til they are younger than 16 years and then act as their protectoresses.[56] These six goddesses as well as the Saptamatrikas are identified or associated with Vedic Krittikas, the constellation Pleiades.[57]

The Shalya Parva of the Mahabharata mentions characteristics of a host of Matrikas, who serve Skanda. 92 of them are named but the text says there exist more. The Shalya Parva describes them as young, cheerful, most of them fair (the others dark) but having dangerous features like long nails and large teeth. They are said to fight like Indra in battles, invoking terror in minds of enemies; speak different foreign tongues and lives in inaccessible places away from human settlements like crossroads, caves, mountains, springs, forests, riverbanks and cremation grounds.[58][59]

Notable among these lists of Matrikas is Putana, a demoness who tried to kill the infant Krishna (an incarnation of Vishnu) by suckling him with poisoned breast milk and consequently killed by Krishna.[60]

[edit] Depictions

Bronze group with (from left) Ganesha; Brahmi, Kumari, Vaishnavi - the 3 Matrikas and Kubera taken at the British Museum; Originally from Eastern India, Dedicated in 43rd year of reign of Pala king Mahipala I (about AD 1043)
Bronze group with (from left) Ganesha; Brahmi, Kumari, Vaishnavi - the 3 Matrikas and Kubera taken at the British Museum; Originally from Eastern India, Dedicated in 43rd year of reign of Pala king Mahipala I (about AD 1043)

The textual description of Matrikas is generally awesome, frightening and ferocious. In the Mahabharata, all the seven mothers are described as fatal or serve as threats to foetuses or infants. They are described as living in trees, crossroads, caves and funeral grounds and they are terrible as well as beautiful.[7] But, in the sculptural portrayal, they are depicted quite differently as protectors and benevolent mothers. They are armed with the same weapons, wear the same ornaments, and ride the same vahanas and carry the same banners as their corresponding male deities.

The Saptamatrkas are generally carved in relief on a rectangular stone slab in the sequential order of Brahmani, Maheshvari, Kumari, Vaishnavi, Varahi, Indrani and Chamunda, being flanked by two male figures - a terrible form of Shiva (Virabhadra) and his son Ganesha in both sides (first - on their right and last - on their left). Thus, the Matrikas are considered Saivite goddesses.[9] They are often depicted on the lintel slabs of the main door of a Shiva temple - mainly in Jaunsar-Bawar region, with their respective mounts forming the pedestal.[61] Sometimes, they are occupied by the couple Uma-Maheshvara (Parvati and Shiva). The earliest instance of their portral with Uma-Maheshvara is at Desha Bhattarika, Nepal although now the Matrika images have withered away.[62] The 12th century Sanskrit author Kalhana mentions worship of Matrikas with Shiva in Kashmir, his work Rajatarangini.[63]

Three panels of Saptamatrikas appear near the Shiva cave at Udayagiri, Bhopal.[64] They are also depicted in the Shaiva caves of Elephanta and Ellora (Caves 21, 14, 16 and 22).[65] In sixth century Rameshvara cave (Cave 21) at Ellora, "With the terrific aspect repressed entirely, the matrikas are depicted as benign and are worshipped in adulation. Sensuous, elegant, tender, beautiful adolescents, they are yet haughty and grand, quintessentially the creatrix."[66] Karrtikkeyi (Kumari) is depicted with a child on her lap and even Varahi is depicted with a human head, rather than the usual boar one.[67] In Ravana-ka-kai cave (Cave 14) each of the matrikas is with a child.[68] In eighth century Kailash Temple (cave 16) - dedicated to Shiva - of Rashtrakuta Period, the Matrikas appear on the southern boundary of the temple.[69]

In Cave 21, the upper part of the body is emphasized, while now the focus on the fertility area widens yet combined with frightening solemnity.[70] In newer Caves 12, 22 ; the influence of Tantra can be seen. The emphasis is on stateliness, the strong physique, statuesque proportion, boldness and less urban refinement, for the sake of solidity.[71]

In each of the four depictions at Ellora, the matrikas are accompanied by Virabhadra, Ganesha and also on their left (besides Ganesha) by Kala (Time personified or Death).[72] The presence of Kala in form of a skeleton, seems to indicate the darker aspect of the matrikas' nature.[73]

The Sapta-Matrikas (saptamātṝikas) were earlier connected with Skanda (Kumara) (another son of Shiva), not with Śiva himself.[74]

During the Kushana period (1st to 3rd century), the sculptural images of the matrikas first appear in stone. The Kushana impetus to their visual description seems to be the belief in 'Balagraha' (lit "destroyers of children") worship related to conception, birth, diseases and protection of children. The Balagraha tradition included the worship of the infant Skanda with the Matrikas. The goddesses are seen as personifications of perils which children face and for the same reason they are gratified and supplicated. In the Kushana images their maternal as well as destructive characteristics are emphasized through their emblems and weapons. They appear to be an undifferentiated sculptural group but develop in standard and complex iconographic representation during the following Gupta period.[75]

In the Gupta period (3rd to 6th century A.D.), folk images of Matrikas became important in the landscapes of villages.[76] The diverse folk goddesses of the soldiers like Matrikas were acknowledged by the Gupta rulers and their images were carved on royal monuments in order to strength loyalty and adherence of the armed forces.[77] The Gupta kings Skandagupta and Kumaragupta I (c. second half of fifth century) made Skanda (Kumara)[b] their model and elevated the position of Skanda's foster mothers, the Matrikas from a cluster of folk goddesses to court goddesses.[78]

Since the fourth century; Parhari, Madhya Pradesh had a rock-cut shrine been solely devoted to the Sapta Matrika.[79]

The Western Ganga Dynasty (350-1000 CE) kings of Karnataka built many Hindu temples along with saptamatrika carvings[80] and memorials, containing sculptural details of saptamatrikas.[81]

The evidence of Matrika sculptures is further pronounced in the Gurjara–Patiharas ( 8th to 10th century A. D. ) and Chandella period (8th to 12th century).[82]

The Chalukyas claimed to have been nursed by the Sapta Matrikas. It was a popular practice to link South Indian royal family lineage to a Northern kingdom in ancient times.[83] During the Chalukya period (11th to 13th century), all Matrikas continued to figure among the deity sculptures of this period.

[edit] Associations

[edit] Yoginis

Often the Matrikas are confused with the Yoginis which may be sixty-four or eighty-one.[84] In Sanskrit literature the Yoginis have been represented as the attendants or various manifestations of Durga engaged in fighting with the demons Shumbha and Nishumbha, and the principal Yoginis are identified with the Matrikas.[85] Other Yoginis are described as born from one or more Matrikas. The derivation of 64 Yogini from 8 Matrikas became a tradition. By mid- 11th century, the connection between Yoginis and Matrikas had become common lore. The Mandala (circle) and chakra of Yoginis were used alternatively. The 81 Yoginis evolve from a group of nine Matrikas, instead of seven or eight. The Saptamatrika (Brahmi, Maheshvari, Kumari, Vaishnavi, Varahi, Indrani and Chamunda) joined by Candika and Mahalakshmi form the nine Matrika cluster. Each Matrika is considered to be a Yogini and is associated with 8 other Yoginis resulting in the troupe of 81 (nine times nine).[86] Thus, Yoginis are considered as manifestations or daughters of the Matrikas.[87]

The rise of Yogini cult is also analogous to the rise of the Matrikas' cult. Bhattacharyya sums it this way:

The growing importance of Shaktism [of the matrikas and yoginis in the first millennium CE] brought them into greater prominence and distributed their cult far and wide. [...] The primitive Yogini cult was also revived on account of the increasing influenced of the cult of the Seven Mothers.[85]

[edit] Devanagari Alphabet

According to K.C. Aryan, the number of Matrikas is determined in the structure of the Devanagari alphabet. First is the (A) group which contains the vowels, then the (Ka), (Cha), (Ta), (ta), (Pa), (Ya) and (Ksha) groups. The seven mother goddesses (Saptamatrikas) correspond to the seven consonant groups; when the vocalic (A) group is added, the eight mother goddesses (Ashtamatrikas) are obtained.[88]

The Shaktas hold that the Mothers preside over impurities (mala) and over sounds of the language. The Mothers were identified with fourteen vowels plus the anusarva and visarga - making their number sixteen.[89]

In Tantra, the fifty or fifty-one letters including vowels as well as consonants from A to Ksha, of the Devanagari alphabet itself have been described as being the Matrikas themselves. It is believed that they are infused with the power of the Divine Mother herself. The Matrikas are considered to be the subtle form of the letters (varna). These letters combined make up syllables (pada) which are combined to make sentences (vakya) and it is of these elements that mantra is composed. It is believed that the power of mantra derives from the fact that the letters of the alphabet are in fact forms of the goddess.[90]

The 50 Matrika Kalas are given in the same account as follows: Nivritti, Pratishtha, Vidya, Shanti, Indhika, Dipika, Mochika, Para, Sukshma, Sukshmamrita, Jnanamrita, Apypayani, Vyapini, Vyomarupa, Ananta, Srishti, Riddhi, Smriti, Medha, Kanti, Lakshmi, Dyuti, Sthira, Sthiti, Siddhi, Jada, Palini, Shanti, Aishvarya, Rati, Kamika, Varada, Ahladini, Pritih, Dirgha, Tikshna, Raudri, Bhaya, Nidra, Tadra, Kshudha, Krodhini, Kriya, Utkari, Mrityurupa, Pita, Shveta, Asita, Ananta.[91]

Sometimes, the Matrikas represent a diagram written in the letter, believed to possess magical powers.[92]

[edit] Worship

[edit] In India

Shrine of the "Seven Mothers" in Ramanathapuram District, Tamil Nadu.
Shrine of the "Seven Mothers" in Ramanathapuram District, Tamil Nadu.

According to Leslie C. Orr, the Saptamatrika, who first appeared in South India in the eighth century, had once temples dedicated exclusively to them, but the ninth century onwards, they were demoted to status of "deities of the entourage" (parivara devata) of Shiva. Their images moved from the sanctums to corners of temple complexes and now they are as guardian deities in small village shrines.[93] The Saptamatrikas are worshipped as Saptakanyakas (the celestial nymphs) in most South Indian Shiva temples. But the Selliyamman temple at Alambakkam in Tiruchirapalli district (In 1909 called Trichonopoly district) is important in worship of the Matrikas. Here once stood a temple dedicated to the Saptamatrika, which was replaced by the present temple.[94]

In India, shrines of the Saptamatrikas are located in "the wilderness", usually near lakes or rivers and are comprised of seven vermillion smeared stones. It is believed that the Matrikas kill fetuses and newborns unless pacified with bridal finery and prayers by women.[95] Devdutt Pattanaik says: "The cult of the Seven Mothers is found all over India. ... Pregnant women and nursing mothers worship them. When these goddesses are angry, they make women barren and strike newborns with fatal fevers. When they are appeased, they ensure the health and happiness of children."[96] Though the Encyclopædia Britannica says: "Any Saptamatrka cult that may have existed seems to have disappeared by the eleventh century, perhaps absorbed by growing worship of powerful and energetic feminine gods as pre-eminent deities".[30]

The Saptamatrika images are worshipped by women on Pithori - new moon day, with the 64 yoginis represented by rice flour images or supari nuts. The goddesses are worshipped by ceremonial offerings of fruit and flower and mantras.[97]

[edit] In Nepal

The Matrikas function both as city protectors and individual protectors in both Hinduism and Buddhism. The Astha matrika are considered as Ajimas (grandmother goddesses, who are feared as bringer of disease and misfortune as well act as protectresses) in the Newar pantheon. Temples (pithas i.e. seats) of the ashta matrika built in and around Kathmandu are considered powerful places of worship.[98]

In these pithas, the Matrikas are worshipped with their followers (ganas) in form of statue statues or natural stones, while in dyochems (god-houses) in towns and villages, they are represented in brass images. The brass images (utsav-murtis) are paraded around town and placed at their respective pithas once every year. Like Vishnudharmottara Purana (discussed in Legends), the Matrikas are considered as representing a vice and are worshipped by pithapuja (a pilgrimage around the pithas) to free oneself from them.[99] Though each pitha is primarily dedicated to a Matrika, the other Matrikas are also worshipped as subordinate deities.[100] The pithas, which "theorotically located at outer boundaries of the city" are said to form a protective mandala around the city and assisted to a certain compass point.[101] In other temples like the ones dedicated to Pacali Bhairava and Bhadrakali, the Asthamatrikas are worshipped as a circle of stones.[102] In Bhaktapur, the Ashtamatrikas are believed to the preserver goddesses of the city guarding the eight geometrical directions. Mary Sluser says "Not only do the Mātṛkās guard the compass points but they are also represented the regents of the sky." [103] Sometimes, they are paired with the Ashtabhairava ("Eight Bhairavas) and sculpted on temple roofs or terraces. Nepali Buddhists worship the Matrikas as described in Dharanisamgrahas.[104]

The Malla king of Nepal Srinivasa Malla built the Patan durbar (court) in 1667 AD and is believed to have seen the Matrikas dance in the durbar one night. The king ordered that the Ashta-matrika be worshipped during the Ashwin Navaratri and cost is defrayed by the durbar. The custom continues til this day.[105] Another festival Ghorajatra is celebrated in Patan with animal sacrifices to the Matrikas.[106]

[edit] Tantric worship

The 7th century Sanskrit author Banabhatta mentions the propitiation of Matrikas by a Tantric ascetic in his Harshacharita.[107] The text mentions use of māṭrmandala (mandala of the Matrikas) or Yantra along with a special anusthana (ritual) to cure the ailing king.[108] The text describes "young nobles [..](of the king) burning themselves with lamps to propitiate the Matrikas in a temple dedicated to the Matrikas (maṭṛ-gṛha). Banabhatta's Kadambari, Bhasa's Cārudatta, Shudraka's Mrichakatika mention the ritual offerings of food and shrines of Matrikas at crossroads.[109] Tantric works like Tantrarāja-Tantra (unknown date, author) and Kulacūḍāmaṇi discuss the worship of Matrikas as Shaktis or letters of the alphabet.[110] A process of this worship called Matrika-Nyasa, which means "feeling the deity worshipped in different parts of the body" like head, face, anus and legs.[111]

Stone inscriptions of Tantric worship of The Matrikas are found in Gangadhar, Rajasthan(by king Vishvavarman- 423 C.E., identified as the first epigraphic evidence of Tantra worship); in Bihar (by Guptas - fifth century) and in Deogarh, Uttar Pradesh (by Svāmibhaṭa - sixth century).[112] The Gangadhar inscripture deals with a construction to a shrine to Chamunda and the other Matrikas, "who are attended by Dakinis (female demons)" and rituals of daily Tantric worship (Tantrobhuta) like the ritual of Bali (offering of grain).[113]

[edit] See also

Wikimedia Commons has media related to:

[edit] Notes

  1. ^ Wangu p.99
  2. ^ Kinsley .151
  3. ^ van den Hoek in Nas, p.362
  4. ^ Brhatsamhita, Ch.57, v.56. Panda, S.S. (September 2004). Sakti Cult in Upper Mahanadi Valley. Orissa Review. Government of Orissa. Retrieved on 2008-01-08.
  5. ^ Jain p.162
  6. ^ Wangu Glossary p.187
  7. ^ a b c d e Wangu p.41
  8. ^ Bhattacharyya, N. N., History of the Sakta Religion, Munshiram Manoharlal Publishers Pvt. Ltd. (New Delhi, 1974, 2d ed. 1996), p. 126.
  9. ^ a b c Wangu p.75
  10. ^ The Iconography and Ritual of Śiva at Elephanta By Charles Dillard Collins p.143
  11. ^ Kinsley (1988) p.151
  12. ^ Jain p.162
  13. ^ Jagdish Narain Tiwari, "Studies in Goddess Cults in Northern India, with Reference to the First Seven Centuries AD" p.215-244; as referred in Kinsley p.151
  14. ^ Dilip Chakravati in Archaeology and World Religion By Timothy Insoll, Published 2001, Routledge, ISBN 0415221544, pp.42-44
  15. ^ Pal in Singh p.1836
  16. ^ Kinsley p.151
  17. ^ Zimmer Heinrich, 1960,2001 The Art Of Indian Asia, Its Mythology and Transformations.Motilal Banarsidas Publication. New Delhi (Page B4C,257,135)
  18. ^ Harper in Harper and Brown, p.48
  19. ^ Kinsley p.155
  20. ^ Bhattacharyya, N. N., History of the Sakta Religion, Munshiram Manoharlal Publishers Pvt. Ltd. (New Delhi, 1974, 2d ed. 1996).
  21. ^ Kinsley p.156
  22. ^ Cited in Laura Kristine Chamberlain. “Durga and the Dashain Harvest Festival: From the Indus to Kathmandu Valleys” in ReVision, Summer 2002, vol. 25, no. 1, p.26
  23. ^ Agni Purana, Tr. by M.N. Dutta, Calcutta, 1903-04,Ch.50.18.22.
  24. ^ Markandeya Purana, (Ed. by K.M. Banerjee),Bibliothica Indicati, Calcutta 1862.
  25. ^ a b c d e f g h See:
    • Kinsley p.156, IAST Names and Descriptions as per Devi Mahatmya , verses 8.11-20
    • Sapta Matrikas (12th C AD). Department of Archaeology and Museums, Government of Andhra Pradesh. Retrieved on 2008-01-08.
    • Other names from Devi Purana: Pal in Singh p.1844 and Descriptions: p.1846
  26. ^ Singh p.1840, Ambika is used as another name for Kaumari in Devi Purana.
  27. ^ a b Wangu p.72
  28. ^ Kinsley p.241 Footnotes
  29. ^ Singh p.1858
  30. ^ a b Students' Britannica India By Dale Hoiberg, Indu Ramchandani p.344, Published 2000, Popular Prakashan,ISBN 0852297602
  31. ^ Pal in Singh p.1846
  32. ^ The stories are quoted in (Rao, T.A. Gopinatha, Elements of Hindu Iconography, Vol.I, Part-II, 2nd Edition, Indological Book House, Varanasi, 1971, pp.379-383).
  33. ^ Kinsley p. 156, Devi Mahatmya verses 8.11-20
  34. ^ Kinsley p. 156, Devi Mahatmya verses 8.38, 44, 49, 62
  35. ^ Kinsley p. 156, Devi Mahatmya verses 8.62
  36. ^ Kinsley p. 156, verses 5.28-29 and It names 10 goddesses and then says that some saktis of other gods also came to battle.
  37. ^ Kinsley p. 156, verses 30
  38. ^ Kinsley p.242
  39. ^ Kinsley p. 158, Devi Mahatmya verses 10.2-5
  40. ^ Kinsley p. 158,verses 30.3-9
  41. ^ Kinsley p. 158-159, verses 179.8-90
  42. ^ Pal in Singh p.1835-6
  43. ^ Kinsley p. 159, verses 1.225
  44. ^ Kinsley p. 159, verses 17.33-37
  45. ^ Kinsley p. 159, Verses 44.1-96
  46. ^ Kinsley p. 159, verses 2.10.37-39 and 10.63.6 ff.
  47. ^ Pal in Singh p.1839
  48. ^ Pal in Singh p.1835
  49. ^ Pal in Singh p.1844
  50. ^ Pal in Singh p.1840, Chapters 111-116
  51. ^ Pal in Singh p.1840, Chapter 116(82-86)
  52. ^ Kinsley p.151
  53. ^ Kinsley p.151
  54. ^ Mahabharata verses 215.16 - 215.18, two of the goddesses are described in 215.21-22
  55. ^ Kinsley p.152
  56. ^ Kinsley p.152
  57. ^ Harper in Harper and Brown, p.116
  58. ^ Kinsley p.153
  59. ^ Pattanaik pp.132-3
  60. ^ Kinsley p.154
  61. ^ Jain p.162
  62. ^ Singh p.1855
  63. ^ Pal in Singh p.1858
  64. ^ Harper in Harper and Brown, p.117
  65. ^ Berkson p.87
  66. ^ Berkson p.134
  67. ^ For images see Berkson pp.136 - 144
  68. ^ Berkson p.186
  69. ^ Berkson p.212
  70. ^ Berkson p.186
  71. ^ Berkson pp.186-7
  72. ^ Berkson p.135
  73. ^ Berkson p.186
  74. ^ The Iconography and Ritual of Śiva at Elephanta By Charles Dillard Collins p.143
  75. ^ Wangu pp.58-59
  76. ^ Wangu p.67
  77. ^ Wangu p. 68
  78. ^ Wangu p.76
  79. ^ Berkson p.212
  80. ^ Kamath, Suryanath U. [1980] (2001). A concise history of Karnataka : from pre-historic times to the present. Bangalore: Jupiter books. LCCN 809-5179. OCLC 7796041.  p51
  81. ^ Kamath (2001), p52
  82. ^ Goswami, Meghali; Gupta, Dr.Ila; Jha, Dr. P. of IIT, Roorkee (March 2005). Sapta Matrikas In Indian Art and their significance in Indian Sculpture and Ethos: A Critical Study. Anistoriton Journal. Anistoriton. Retrieved on 2008-01-08. "Anistoriton is an electronic Journal of History, Archaeology and ArtHistory. It publishes scholarly papers since 1997 and it is freely available on the Internet. All papers and images since vol. 1 (1997) are available on line as well as on the free Anistorion CD-ROM edition."
  83. ^ Dr. Suryanath U. Kamath (2001), A Concise History of Karnataka from pre-historic times to the present, Jupiter books, MCC (Reprinted 2002), p60
  84. ^ Dehejia, Vidya, Yogini Cult and Temples
  85. ^ a b Bhattacharyya, N. N., History of the Sakta Religion, Munshiram Manoharlal Publishers Pvt. Ltd. (New Delhi, 1974, 2d ed. 1996), p. 128.
  86. ^ Wangu p.114
  87. ^ Banerji p.296
  88. ^ Aryan (1980), p. 9
  89. ^ Jain p.163
  90. ^ Aryan (1980), pp. 24-28
  91. ^ Woodroffe, p. 103
  92. ^ Banerji p.61
  93. ^ Leslie C. Orr, Gods and Worshippers on South Indian sacred ground in The World in the Year 1000 By James Heitzman and Wolfgang Schenkluhn, pp.244-5, Published 2004, University Press of America, 338 pages, ISBN 0761825614.
  94. ^ The Madras Epigraphical Department, Annual Report 1909-10 p. 85 as quoted in pp.285-6 South Indian shrines illustrated By P. V. Jagadisa Ayyar. Published 1993, Asian Educational Services,ISBN 8120601513
  95. ^ Pattanaik p.131
  96. ^ SaptaMatrikas and Matrikas. Shakti Sadhana Group (27 March, 2006). Retrieved on 2008-01-08.
  97. ^ The Hindu Religious Year By Muriel Marion Underhill; Published 1991; Asian Educational Services, 194 pages, ISBN 8120605233, p.110
  98. ^ The Rough Guide to Nepal By David Reed, James McConnachie p.521 Published 2002 Rough Guides ISBN 1858288991
  99. ^ van den Hoek, Bert in Nas, p.362
  100. ^ van den Hoek, Bert in Nas, p.367-8
  101. ^ van den Hoek, Bert in Nas, p.364
  102. ^ van den Hoek, Bert in Nas, p.367-8
  103. ^ White p.61
  104. ^ Pal in Singh p.1851
  105. ^ p.245 History of Nepal: With an Introductory Sketch of the Country and People of Nepal. By Daniel Wright Published 1996,Asian Educational Services,340 pages,ISBN 8120605527
  106. ^ Nepal Handbook By Tom Woodhatch Published 1999 Footprint Travel Guides 572 pages ISBN 0658000160
  107. ^ Banerji p.34
  108. ^ Joshi, M.C. in Harper and Brown, p.48
  109. ^ Lorenzen, David in Harper and Brown, p.29
  110. ^ Banerji p.148 and 205
  111. ^ Banerji p.27
  112. ^ Lorenzen, David in Harper and Brown, p.29
  113. ^ Joshi, M.C. in Harper and Brown, p.48

b. ^  Note that the Gupta rulers took the names of the deity Skanda as their own names
c. ^  This very ability is possessed by Raktabija of the Devi-mahatmya and Vamana Purana.

[edit] References

  • Aryan, K.C. (1980). The Little Goddesses (Matrikas). New Delhi: Rekha Prakashan. ISBN 81-900002-7-6
  • Kinsley, David (1988). Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions. University of California Press. ISBN 0-520-06339-2
  • Pintchman, Tracy (1994). The Rise of the Goddess in the Hindu Tradition. State University of New York Press. ISBN 0-7914-2112-0
  • Wangu, Madhu Bazaz. Images of Indian Goddesses Published 2003, Abhinav Publications , 280 pages , ISBN 8170174163.
  • Woodroffe, Sir John. The Garland of Letters. Ganesh & Co. ISBN 81-85988-12-9
  • Berkson, Carmel; Ellora Concept and Style; Published 1992 Abhinav Publications ISBN 8170172772
  • Panikkar, Shivaji K.; Saptamatrka Worship and Sculptures: An Iconological Interpretation of Conflicts and Resolutions in the Storied Brahmanical Icons ; Series: Perspectives in Indian Art and Archaeology,no.3; 1st Edition ; ISBN 8124600740 ; Year of Publication: 1997
  • Jain, Madhu; The Abode of Mahashiva: Cults and Symbology in Jaunsar-Bawar in the Mid - Himalayas; Contributor O. C. Handa ; Published 1995; Indus Publishing ;199 pages ; ISBN 8173870306
  • Van den Hoek, Kathmandu as a sacrifical arena in Bert Nas,P.; Urban Symbolism, Published 1993, Publisher: BRILL, 393 pages, ISBN 9004098550
  • Banerji, S.C., Companion to Tantra, Published 2002, Abhinav Publications, ISBN 8170174023.
  • Harper, Katherine Anne and Brown, Robert L.; The Roots of Tantra; Published 2002; SUNY Press; ISBN 0791453057
  • Pattanaik, Devdutt; The Goddess in India: The Five Faces of the Eternal Feminine; Published 2000; Inner Traditions / Bear & Company; 176 pages; ISBN 0892818077
  • Pal, P. The Mother Goddesses According to the Devipurana in Singh, Nagendra Kumar, Encyclopaedia of Hinduism, Published 1997,Anmol Publications PVT. LTD.,ISBN 8174881689
  • Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts By David Gordon White
  • Dehejia, Vidya, Yogini Cult and Temples.

[edit] External links

v • d • e
Hindu deities and texts
Female deities

Devi · Saraswati · Lakshmi · Sati · Parvati · Durga · Shakti · Kali · Sita · Radha · Mahavidya · Navadurga · Matrikas · more...

 Hindu swastika
Male deities

Deva · Brahma · Vishnu · Shiva · Rama · Krishna · Ganesha · Murugan · Hanuman · Indra · Surya · more...
Texts
Hinduism · Hindu mythology · Indian epic poetry
Retrieved from "http://en.wikipedia.org/wiki/Matrikas"
Personal tools