Matrikas
Matrika | |
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Goddesses of War, Children and Emancipation.[1] | |
Devanagari | मातृका |
Sanskrit transliteration | mātṝkā |
Affiliation | Shakti, Devi, Mahadevi |
Part of a series on |
Shaktism |
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Hinduism portal |
Matrikas (
Originally believed to be a personification of the seven stars of the star cluster the Pleiades, they became quite popular by the seventh century and a standard feature of goddess temples from the ninth century onwards.[8] In South India, Saptamatrika worship is prevalent whereas the Ashtamatrika are venerated in Nepal, among other places.[9]
The Matrikas assume paramount significance in the goddess-oriented sect of
Origins and development
Matris or Matrikas originated from the sweat of lord Shiva who chased the demons away from heaven when the later invaded heaven after defeating devas.
According to Jagdish Narain Tiwari and Dilip Chakravati, the Matrikas were existent as early as the
By the fifth century, all these goddesses were incorporated in mainstream orthodox Hinduism as Tantric deities. In contrast to the 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
Dravidian inspiration.[24]
The Sapta-Matrikas were earlier connected with Skanda (Kumara) and in later times, associated with the sect of Shiva himself.
In the Gupta period (3rd to 6th century A.D.), folk images of Matrikas became important in villages.[25] 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 strengthen the loyalty and adherence of the armed forces.[26] The Gupta kings Skandagupta and Kumaragupta I (c. second half of fifth century) made Skanda (Kumara)[a] their model and elevated the position of Skanda's foster mothers, the Matrikas from a cluster of folk goddesses to court goddesses.[27] Since the fourth century, Parhari, Madhya Pradesh had a rock-cut shrine been solely devoted to the Sapta Matrika.[28]
The
The
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.[36]
Iconography
The iconographical features of the Matrikas have been described in Hindu scriptures such as the
The Ashta-Matrikas as described in the Devi Mahatmya
- hamsa (identified with a swan or goose) as her vahana (mount or vehicle). She is also shown seated on a lotus with the hamsa on her banner. She wears various ornaments and is distinguished by her basket-shaped crown called karaṇḍa mukuṭa. She is regarded as the consort of the deity Asithanga Bhairava[38]
- Sanskrit: वैष्णवी, Vaiṣṇavī), the Shakti of the preserver-god Shri Vishnu, is described as seated on the Garuda (eagle-man) and having four or six arms. She holds Shankha (conch), chakra (Discus), mace and lotus and bow and sword or her two arms are in varada mudra (Blessing hand gesture) and abhaya mudra ("No-fear" hand gesture). Like Vishnu, she is heavily adorned with ornaments like necklaces, anklets, earrings, bangles etc. and a cylindrical crown called kiriṭa mukuṭa. She is regarded as the consort of the deity Krodha Bhairava[38]
- Akshamala (A garland of beads), Panapatra (drinking vessel) or axe or an antelope or a kapala (skull-bowl) or a serpent and is adorned with serpent bracelets, the crescent moon and the jaṭā mukuṭa (A headdress formed of piled, matted hair). She is regarded as the consort of the deity Ruru Bhairava[38]
- Sanskrit: ऐन्द्री, Aindrī), Mahendri and Vajri, is the power of the Indra, the Lord of the heaven. Seated on a charging elephant, Aindri, is depicted dark-skinned, with two or four or six arms. She is depicted as having two or three or like Indra, a thousand eyes. She is armed with the Vajra (thunderbolt), goad, noose and lotus stalk. Adorned with variety of ornaments, she wears the kiriṭa mukuṭa. She is regarded as the consort of the deity Kapala Bhairava[38]
- Sanskrit: कौमारी, Kaumārī), also known as Kumari, Kartiki, Kartikeyani and Ambika[39] is the power of Kartikeya, the god of war. Kaumari rides a peacock and has four or twelve arms. She holds a spear, axe, a Shakti (power) or Tanka (silver coins) and bow. She is sometimes depicted six-headed like Kartikeya and wears a cylindrical crown. She is regarded as the consort of the deity Chanda Bhairava[38]
- Sanskrit: वाराही, Vārāhī) or Vairali also known as Verai, Dandini, Dhandai Devi is the power of Varaha, the third and the boar-headed form of Vishnu. She holds a Danda (rod of punishment) or plough, goad, a Vajra or a sword, and a Panapatra. Sometimes, she carries a bell, chakra, chamara (a yak's tail) and a bow. She wears a crown called karaṇḍa mukuṭa with other ornaments. She is regarded as the consort of the deity Unmatha Bhairava[38]
- Sanskrit: चामुण्डी, Cāṃuṇḍī), is also known as Chamundi and Charchika. She is very often identified with Kali and is similar in her appearance and habit.[40] The identification with Kali is explicit in Devi Mahatmya.[41] The black coloured Chamunda is described as wearing a garland of severed heads or skulls (Mundamala) and holding a Damaru (drum), trishula (trident), sword and pānapātra (drinking-vessel). Riding a jackal or standing on a corpse of a man (shava or preta), she is described as having three eyes, a terrifying face and a sunken belly. She is regarded as the consort of the deityBheeshana Bhairava[38]
- Sanskrit: नारसिंही, Nārasiṃhī) is the divine energy of Narasimha (the fourth and lion-man form of Vishnu). She is also called as Pratyangira, the woman-lion goddess who throws the stars into disarray by shaking her lion mane. She is regarded as the consort of the deity Samhara Bhairava[38]
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,
Legends
There are several Puranic texts 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.[44]
According to the
According to latter episode of Devi Mahatmya, Durga created Matrikas from herself and with their help slaughtered the demon army. In this version,
In Matsya Purana, Shiva had created seven Matrikas to combat the demon Andhaka, who had the ability to duplicate from each drop of his blood that falls from him when he is wounded.[b] 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 incarnation, 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.[53][19] This story is retold in Vishnudharmottara Purana.[54] Vishnudharmottara Purana further relates them with vices or inauspicious emotions like envy, pride, anger etc.[55]
In Varaha Purana, they are created from the distracted mind of goddess Vaishnavi, who loses her concentration while doing asceticism. They are described as lovely and act as the goddesses' attendants on the battlefield.[56] In the Bhagavata Purana, when beings created by Vishnu are enlisted; the Matrikas are listed with rakshasas (demons), bhutas (ghosts), pretas, dakinis and other dangerous beings. In the same text, milkmaids offer a prayer for protection of the infant-god Krishna from the Matrikas.[57]
The
Mahabharata
The Mahabharata narrates in different chapters the birth of warrior-god
In one version, Indra (king of gods) sends the goddesses called "mothers of the world" to kill him.[15] However, upon seeing Skanda, instead they follow their maternal instincts and raise him.[10] In the chapter Vana-parva version, the Saptamatrikas are mentioned.[15][58] 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.[10]
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 accepted as his mothers, who stole other children – a characteristic of the Matrikas.[59]
Another account mentions the Maha-matrikas (the great mothers), a group of the wives of six of the
The Shalya Parva of the Mahabharata mentions characteristics of a host of Matrikas, who serve Skanda. Ninety-two of them are named but the text says there exist more. The Shalya Parva describes them as young, cheerful, most of them fair 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.[61][62][63] Notable among these lists of Matrikas is Putana, a goddess who tried to kill the infant Krishna (an incarnation of Vishnu) by suckling him with poisoned breast milk and consequently killed by Krishna.[64]
Depictions
The textual description of Matrikas is generally 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.[10] 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.[citation needed]
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
Three panels of Saptamatrikas appear near the Shiva cave at Udayagiri,
In each of the four depictions at Ellora, the matrikas are accompanied by Virabhadra, Ganesha and also on their left (besides Ganesha) by
Associations
Yoginis
The Matrikas are included among the
The yoginis also occupy an important place in Tantra, with 64-Yogini temples across India including the well-preserved ones at Ranipur-Jharial and Hirapur in Odisha. The rise of the Yogini cult is 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."[74]
Script characters
Matrika (Sanskrit mātṛkā) is also a term used to denote features of Indic scripts (also in combination with
According to K.C. Aryan, the number of Matrikas is determined in the structure of the
In Tantra, the fifty or fifty-one letters including vowels as well as consonants from A to Ksha, of the Devanagari alphabet itself, the Varnamala of bija, 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.[81] 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, Tandra, Kshudha, Krodhini, Kriya, Utkari, Mrityurupa, Pita, Shveta, Asita, Ananta.[82] Sometimes, the Matrikas represent a diagram written in the letter, believed to possess magical powers.[83]
Worship
In India
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.
In India, shrines of the Saptamatrikas are located in "the wilderness", usually near lakes or rivers, and are made of seven vermilion smeared stones. It is believed that the Matrikas kill fetuses and newborns unless pacified with bridal finery and prayers by women.[87] A prominent Saptamatrika temple is located near Baitarani River, in Jajpur.[citation needed]
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
In Nepal
The Matrikas function both as city protectors and individual protectors in both Hinduism and
The pithas are usually open-air shrines, but may be closed structures too. In these pithas, the Matrikas are worshipped with their followers (
The
In the Kathmandu valley of Nepal, the Ashta-matrikas with a central village goddess are worshipped as protectors of the city or town. They are identified with the guardians of directions (digpala), places (lokapala) or lands (kshatrapala), satiated by blood sacrifice. Newar Buddhists associate the Matrikas with 24 human qualities, which can mastered by visiting three sets of eight Matrika pithas.[95]
Tantric worship
The 7th century
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).[33] 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).[21]
The eight Matrikas are said to reside the second line of bhupura in
Rituals and goals of worship
The Natya Shastra (13.66) recommends worship to Matrikas before setting up the stage and before dance performances.[102] Indra declares in chapter 90 of Devi Purana that the Matrikas are the best among all deities and should be worshipped in cities, villages, towns and shields.[103] Matrikas are generally to be worshipped on all occasions with Navagraha (the nine planets) and the Dikpala (Guardians of the directions) and at night with the Goddess.[104]
The Matsya Purana and Devi Purana prescribe that Matrika shrines should be north-facing and be placed in northern part of a temple-complex.[19] The temples of the Matrikas are found earliest dating to the fourth century and from textual evidence, it is predicated that "there must be impressive shrines all over the [Indian] subcontinent".[19] Although circular Mandalas and Chakras are mentioned in religious texts, most existing shrines are rectangular in nature. Pal speculates that earlier circular shrines, which open to the sky or under trees of less durable material were replaced by the Guptas in stone as rectangular shrines.[19]
The
Notes
References
- ^ Wangu 2003, p. 99.
- ^ Monier-Williams, Monier (1872). Sanskrit-English Dictionary. Clarendon. p. 765.
matrika
- ^ a b Berkson 1992, p. 134.
- ^ "Mantras to the Aṣṭamātṛkās". Cambridge Digital Library. Retrieved 2 February 2015.
- Brihat Samhita, Ch.57, v.56. Panda, S. S. (September 2004). "Sakti Cult in Upper Mahanadi Valley" (PDF). Orissa Review. Government of Orissa. Archived from the original(PDF) on 4 March 2009. Retrieved 8 January 2008.
- ^ a b c Jain & Handa 1995, p. 162
- ISBN 9781780235387.
- ^ Wangu 2003, p. 187, Glossary.
- ^ a b Van den Hoek 1993, p. 362.
- ^ a b c d e Wangu 2003, p. 41
- ^ Bhattacharyya 1974, p. 126.
- ^ a b c Wangu 2003, p. 75
- ^ a b Collins 1988, p. 143.
- ^ a b c Wangu 2003, pp. 58–59.
- ^ a b c d e Kinsley 1998, p. 151.
- ^ Jagdish Narain Tiwari, "Studies in Goddess Cults in Northern India, with Reference to the First Seven Centuries AD" p.215-244; as cited in Kinsley 1998, p. 151
- ISBN 0-415-22154-4, pp.42–44
- ^ Kinsley 1998, p. 151
- ^ a b c d e f g h i j k l m Pal 1997, pp. 1835–1858.
- ^ Zimmer 2001, pp. B4C, 257, 135.
- ^ a b c Harper & Brown 2002, p. 48.
- ^ Kinsley 1998, p. 155
- ^ Schastok 1985, pp. 58–60.
- ^ Bhattacharyya 1974.
- ^ Wangu 2003, p. 67.
- ^ Wangu 2003, p. 68.
- ^ Wangu 2003, p. 76.
- ^ a b Berkson 1992, p. 212
- ^ Kamath 2001, p. 51.
- ^ Kamath 2001, p. 52.
- ^ Goswami, Meghali; Gupta, Ila; Jha, P. (March 2005). "Sapta Matrikas In Indian Art and their significance in Indian Sculpture and Ethos: A Critical Study" (PDF). Anistoriton Journal. Anistoriton. Retrieved 8 January 2008.
- ^ Kamath 2001, p. 60.
- ^ a b c Harper & Brown 2002, p. 29
- ^ Harper & Brown 2002, p. 121.
- ^ Kinsley 1998, p. 156.
- ^ 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
- ^ Agni Purana, Tr. by M.N. Dutta, Calcutta, 1903–1904, Ch.50.18.22.
- ^ a b c d e f g h See:
- Kinsley 1998, pp. 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. Archived from the original on 1 July 2007. Retrieved 8 January 2008.
- Other names from Devi Purana: Pal 1997, pp. 1835–1858
- Kalia 1982, pp. 106–109
- ^ Singh p.1840, Ambika is used as another name for Kaumari in Devi Purana.
- ^ Kinsley 1998, p. 241 Footnotes.
- ^ a b Wangu 2003, p. 72
- ^ Singh p.1858
- ^ Kalia 1982, p. 108
- ^ 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).
- ^ Kinsley 1998, p. 156, Devi Mahatmya verses 8.11–20.
- ^ Kinsley 1998, pp. 156, Devi Mahatmya verses 8.38, 44, 49, 62
- ^ Kinsley 1998, p. 156, Devi Mahatmya verses 8.62.
- ^ Kinsley 1998, p. 156, verses 5.28–29.
- ^ Kinsley 1998, p. 156, verses 30.
- ^ Kinsley 1998, p. 242.
- ^ Kinsley 1998, p. 158, Devi Mahatmya verses 10.2–5.
- ^ Kinsley 1998, p. 158, verses 30.3–9.
- ^ Kinsley 1998, pp. 158–159, verses 179.8–90.
- ^ Kinsley 1998, p. 159, verses 1.225.
- ^ Kinsley 1998, p. 159, verses 17.33–37.
- ^ Kinsley 1998, p. 159, Verses 44.1–96.
- ^ Kinsley 1998, p. 159, verses 2.10.37–39 and 10.63.6 ff., 10.6,27–29.
- ^ Mahabharata verses 215.16 – 215.18, two of the goddesses are described in 215.21–22
- ^ a b Kinsley 1998, p. 152.
- ^ Harper & Brown 2002, p. 116.
- ^ Kinsley 1998, p. 153.
- ^ Pattanaik 2000, pp. 132–133.
- ^ Vaishampayana said... The Mahabharata translated by Kisari Mohan Ganguli (1883 -1896), Book 9: Shalya Parva: Section 46.
- ^ Kinsley 1998, p. 154.
- ^ Singh p.1855
- ^ a b Harper & Brown 2002, p. 117.
- ^ Berkson 1992, p. 87.
- ^ For images see Berkson 1992, pp. 136–144
- ^ a b Berkson 1992, p. 186
- ^ Berkson 1992, pp. 186–187.
- ^ Berkson 1992, p. 135.
- ^ Kalia 1982, p. 109.
- ^ Dehejia 1986, p. 5.
- ^ a b Bhattacharyya 1974, p. 128.
- ^ Wangu 2003, p. 114.
- ^ Banerji 2002, p. 296.
- ^ Cox, Colette (1992). "The unbroken treatise: Scripture and argument in early Buddhist scholasticism". In Williams, M. A.; Cox, C.; Jaffee, M. (eds.). Innovation in Religions Traditions: Essays in the Interpretation of Religions Change. de Gruyter. p. 152.
- ^ Bühler, G. (1881). "Palaeographical remarks on the Horiuzi palm leaf MSS". In Müller, F. M. (ed.). Anecdota Oxoniensia: Texts, Documents, and Extracts Chiefly from Manuscripts in the Bodleian and the Oxford Libraries. Clarendon Press. p. 67, note 2.
- ^ Aryan 1980, p. 9.
- ^ Jain & Handa 1995, p. 163.
- ^ Aryan 1980, pp. 24–28.
- ^ Woodroffe 2001, p. 103.
- ^ Banerji 2002, p. 61.
- ISBN 0-7618-2561-4.
- ISBN 81-206-0151-3
- ^ Rajarajan 2015.
- ^ Pattanaik 2000, p. 131.
- ISBN 81-206-0523-3.
- ^ Reed & McConnachie 2002, p. 521.
- ^ Iltis 2002, pp. 257–260.
- ^ a b Van den Hoek 1993, pp. 367–368.
- ^ Van den Hoek 1993, p. 364.
- ^ White 2006, p. 61.
- ^ Wright 1996, p. 245.
- ^ Iltis 2002, p. 260.
- ^ Banerji 2002, p. 34.
- ^ Banerji 2002, pp. 148, 205.
- ^ Brown 1998, p. 292 Verses 10.6–8.
- ^ Banerji 2002, p. 27.
- ^ Brown 1998, pp. 293–294.
- ^ Brooks 1992, p. 143-144.
- ^ Kinsley 1998, p. 155.
- ^ Singh p.1850
- ^ Singh p.1850-51
- ^ Harper & Brown 2002, p. 122.
- ^ Harper & Brown 2002, pp. 125–127.
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