Matrikas

Matrikas(Sanskrit: मातृका (singular),IAST: mātṛkā, lit. "mothers")also calledMatarasorMatri, are a group of mothergoddesseswho are always depicted together inHinduism. The Matrikas are often depicted in a group of seven, theSaptamatrika(s)(Seven Mothers).However, they are also depicted as a group of eight, theAshtamatrika(s).In theBrihat Samhita,Varahamihirasays that "Matrikas are forms ofParvatitaken by her with cognizance of (different major Hindu) gods corresponding to their names."They are associated with these gods as their energies (Shaktis).Brahmaniemerged fromBrahma, Vaishnavi fromVishnu, Maheshvari fromShiva,IndranifromIndra, Kaumari fromKartikeya,VarahifromVarahaandChamundafromChandi.And additionals areNarasimhifromNarasimhaandVinayakifromGanesha.
Originally the seven goddesses of the seven stars of the star cluster of thePleiades, they became quite popular by the seventh century CE and a standard feature of the Hindu goddesses's temples from the ninth century CE onwards.InSouth India, Saptamatrikas worship is prevalent whereas the Ashtamatrikas are venerated inNepal, among other places.
The Matrikas assume paramount significance in the goddesses-oriented sect ofHinduism,Tantrism.InShaktism, they are described as assisting theParvatiin her fight with demons and demonesses and killing all of them.Other scholars say that they areShaivagoddesses.They are also connected with the worship of warrior godKartikeya.In most early references, the Matrikas are associated with the conception, birth, diseases, protection of children.They were seen as inauspicious,as the goddeses of perils, propitiated in order to avoid those ills, that killed off so many children before they reached adulthood.They come to play a protective role in later mythology, although some of their early inauspicious and wild characteristics continue in these legends.Thus, they represent the prodigiously fecund aspect of nature as well as its destructively killing aspect.
The Matrikas originated from the sweat of Shiva and Parvati as forms of Parvati herself who chased the asuras and asuris away from the heavens and killed all of them completely, when the asuras and asuris conquered the heavens after defeating the devas and devis. And after that, the devas and devis conquered the heavens.
According to Jagdish Narain Tiwari and Dilip Chakravati, the Matrikas were existent as early as theVedic periodand theIndus Valleycivilization. Seals with rows of seven feminine deities are cited as evidence for the theory.TheRigveda(IX 102.4) speaks of a group of seven Mothers who control the preparation ofSoma, but the earliest clear description appears in select chapters of the epicMahabharatadated to 1st century CE.Madhu Wangu believes that Matrika description in Mahabharata is rooted in the group of seven females depicted onIndus valleyseals.
By the fifth century CE, all these goddesses were incorporated in mainstream orthodox Hinduism as Tantric deities.David Kinsley proposes that the Matrikas may be 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 god Skanda and his father and mother, Shiva and Parvati, whose forms were the Matrikas and Bhairavas had Vedic attributes.Sara L. Schastok suggests that the Matrikas maybe inspired by the concept ofYakshas, who are associated withKartikeyaandKubera– both are often portrayed with the Matrikas.In contrast to the Indus Valley origins theory, Bhattacharyya notes:
The Sapta-Matrikas were earlier connected with Kartikeya and in later times, associated with the Shaiva sect of Shiva himself.During theKushanaperiod (1st century CE to 3rd century CE), the sculptural images of the Matrikas first appear in stone. The Kushana images merged from the belief inBalagrahas(lit "destroyers of children") worship related to conception, birth, diseases, protection of children. The Balagraha tradition included the worship of the infant Kartikeya with the Matrikas. The goddesses were considered as personifications of perils, related to children and thus, were pacified by worship. The Kushana images emphasize the maternal as well as destructive characteristics of the Matrikas 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.
In theGuptaperiod (3rd century CE to 6th century CE), folk images of Matrikas became important in villages.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 their armed forces.The Gupta kingsSkandaguptaandKumaragupta I(c. second half of the fifth century CE) made Kartikeya, who is also known as Skanda and Kumaratheir model and elevated the position of Skanda's foster mothers, the Matrikas from a cluster of folk goddesses to court goddesses.Since the 4th century CE, Parhari,Madhya Pradeshhad a rock-cut shrine been solely devoted to the Saptamatrikas.
TheWestern Ganga Dynasty(350 CE–1000 CE) kings ofKarnatakabuilt many Hindu temples along withSaptamatrikascarvingsand memorials, containing sculptural details ofSaptamatrikas.The evidence of Matrikas sculptures is further pronounced in theGurjara–Patiharas(8th century CE to 10th century CE) andChandellaperiod (8th century CE to 12th century CE).TheChalukyasclaimed to have been nursed by the Saptamatrikas. It was a popular practice to identify the links between South Indian royal family lineages to North Indian royal family lineages in ancient times through Matrikas nursing them all.During theWestern Chalukyaperiod (10th century CE to 12th century CE), all Matrikas continued to figure among the deities's sculptures of this period.
TheKadambasand EarlyChalukyasfrom the fifth century CE, praise the Matrikas in their preambles, as givers of powers to defeat and kill their enemies.In most of the relevant texts, their exact number has not been specified, but gradually their number and names became increasingly crystallized and the seven mother goddesses were known as the seven Matrikas, albeit some mentions say that there are eight or sixteen Matrikas.Laura K. Amazzone cites:
The iconographical features of the Matrikas have been described in Hindu scriptures such as theMahabharata,Puranassuch as theVaraha Purana,Agni Purana,Matsya Purana,Vishnudharmottara Purana,Devi Mahatmya(part of theMarkandeya Purana),Agamassuch as theAmsumadbhedagama,Surabhedagama,Purvakarnagama,Rupamandana.
Though the first six are unanimously accepted by texts, the name and features of the seventh and eighth Matrikas are disputed. In the Devi Mahatmya, Chamunda is omitted after the Matrikas list,while in sculpture in shrines or caves and the Mahabharata, Narasimhi is omitted. TheVaraha PurananamesYamuna– the shakti ofYama, as the seventh andYogeshvarias the eighth Matrika, a form ofParvatiemerged from flames coming fromShiva's mouth.In Nepal, the eighth Matrika is calledLakshmialso called asSriis added omitting Narasimhi. In lists of nine Matrikas, Devi-Purana mentionsGananayikaorVinayaki– theshaktiofGanesha, characterized by her elephant head and ability to remove obstacles likeGaneshaandBhairaviomitting Narasimhi. The two Matrikas called asKalyaniandKumari, who are the powers ofMatsyaandKurma, the first and fish form and the second and sea turtle of Vishnu is also included sometimes inCentral India. TheDevi Bhagavata Puranamentions three other Matrikas, namelyVaruni, the energy ofVaruna,Kuberi, the energy ofKubera,Narayani, the energy ofNarayana.
There are several Puranic texts related to the origin of Matrikas.Matsya Purana,Vamana Purana,Varaha Purana,Kurma Puranaand the Suprabhedagama contain references to Matrikas, and this asserts their antiquity.
According to theShumbha and Nishumbhastory ofDevi Mahatmya, Matrikas appear asShaktisfrom the bodies of the gods and goddesses – Brahma, Shiva, Skanda, Vishnu, Indra, Vishnu as Varaha, Vishnu as Narasimha, Parvati as Chandi;having the form of each, approachedParvatiwith whatever form, ornaments, vehicles the god or goddess possessed. In that form, they slaughter the demon and demoness army completely that none remains.Thus, the Matrikas are goddesses of the battlefield. They are described as assistants of Parvati as Durga having sinister as well as propitious characteristics.After the battle, theMatrikas dancedrunk with their victims's blood.This description is repeated with little variation inDevi Bhagavata PuranaandVamana Purana.TheDevi Bhagavata Puranamentions three other goddesses, Shaktis of other gods in addition to the Saptamatrikas, making a group of 10 Matrikas.
According to latter episode of Devi Mahatmya, Parvati as Durga created Matrikas from herself and with their help, slaughtered the entire demon and demoness army completely. In this version,Kaliis described as a Matrika, who sucked all the blood of the demonRaktabījaand killed him completely there on. Kali is given the nameChamundain the text. When demons Shumbha and Nishumbha challenge Parvati as Durga to a single combat, she absorbs the Matrikas in herself and says that they are her different forms and kills both of them single handedly there.In the Vamana Purana too, the Matrikas arise from different parts of Parvati and not from the male gods, although they are described and named after the male gods.
In Matsya Purana, Shiva had created seven Matrikas to combat the demonAndhaka, who had the ability to duplicate from each drop of his blood that falls from him when he is wounded.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 formBhairavais enshrined with the images of the Matrikas at the place where the battle took place.This story is retold in Vishnudharmottara Purana.Vishnudharmottara Purana further relates them with vices or inauspicious emotions like envy, pride, anger etc.
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.In theBhagavata Purana, when beings created by Vishnu are enlisted; the Matrikas are listed withrakshasas(demons), bhutas (ghosts), pretas,dakinisand other dangerous beings. In the same text, milkmaids offer a prayer for protection of the infant-godKrishnafrom the Matrikas.
TheDevi Purana(6th – 10th century) mentions a group of sixteen matrikas and six other types of Matrikas mentioned, apart from the Saptamatrikas.It introduces theLoka-matara(mothers of the world), a term used in the Mahabharata, in the first chapter. Kind to all creatures, the Matrikas are said to reside in various places for the benefit of children.The text paradoxically describes the Matrikas as being created by various gods like Brahma, Vishnu, Shiva, Indra as well as being their mothers.Devi Purana describe a pentad of Matrikas, who helpGaneshato kill demons.Further, sage Mandavya is described as worshipping theMāṭrpaňcaka(the five mothers) named Kaumari, Maheshvari, Chamunda, Brahmi, Vaishnavi and who have been established byBrahma; for saving kingHarishchandrafrom calamities. The Matrikas direct the sage to perform worship ofMāṭrchakra(interpreted as aYantraorMandalaor a circular shrine to the Matrikas), established byVishnuon theVindhyamountains, by meat and ritual sacrifice.
The Mahabharata narrates in different chapters the birth of warrior-godKartikeya(the son ofShivaandParvati) and his association with the Matrikas – his adopted mothers.
In one version,Indra(king of gods) sends the goddesses called "mothers of the world" to kill him.However, upon seeing Skanda, instead they follow their maternal instincts and raise him.In the chapterVana Parvaversion, the Saptamatrikas are mentioned.Later in the Mahabharata; when absorption of these indigenous goddesses in the Hindu pantheon was initiated, a standardized group of seven goddesses – the Saptamatrikas, Shaktis or powers of Hindu gods are mentioned as Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda.
In other accounts of Skanda's birth in Mahabharata, eight ferocious goddesses emerge from Skanda, when struck by Indra'sVajra(thunderbolt). These are Kāki, Halimā, Mālinī, Bṛhalī, Āryā, Palālā, Vaimitrā, which Skanda accepted as his mothers, who stole other children – a characteristic of the Matrikas.
Another account mentions theMaha-matrikas(the great mothers), a group of the wives of six of theSaptarshis(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: to be worshipped as great goddesses and permission to torment children as long as they are younger than 16 years and then act as their protectors.These six goddesses as well as the Saptamatrikas are identified withVedicKrttika, the constellationPleiades.
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.Notable among these lists of Matrikas isPutana, a goddess who tried to kill the infantKrishna(an incarnation of Vishnu) by suckling him with poisoned breast milk and was consequently killed by Krishna.
The textual description of Matrikas is generally frightening and ferocious. In theMahabharata, 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.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 Saptamatrikas are generally carved in relief on a rectangular stone slab in the sequential order of Brahmani, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda, being flanked by two male figures –Shivaand his son withParvati,Ganeshain both sides (first – on their right and last – on their left). Thus, the Matrikas are consideredShaivite goddesses.They are often depicted on the lintel slabs of the main door of a Shiva and Parvati temple – mainly in theJaunsar-Bawarregion, with their respective mounts forming the pedestal.Sometimes, they are occupied by the coupleUma-Maheshvara(ParvatiandShiva). The earliest instance of their portrayal with Uma-Maheshvara is at Desha Bhattarika, Nepal although now the Matrika images have withered away.The 12th century Sanskrit authorKalhanamentions worship of Matrikas with Shiva and Parvati inKashmir, his workRajatarangini.
Three panels of Saptamatrikas appear near the Shiva and Parvati cave atUdayagiri,Bhopal.They are also depicted in theShaivacaves ofElephantaandEllora(Caves 21, 14, 16 and 22).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."Kaumari is depicted with a child on her lap and even Varahi is depicted with a human head, rather than the usual boar one.In the Ravanakakai cave (Cave 14), each of the Matrikas is with a child.In eighth centuryKailasha Temple(cave 16) – dedicated toShivaandParvati– ofRashtrakutaperiod, the Matrikas appear on the southern boundary of the temple.As the influence of theTantrasrose, the fertility area and upper parts of body in the Matrika sculptures were stressed.
In each of the four depictions at Ellora, the matrikas are accompanied by Shiva, Ganesha and also on their left (besides Ganesha) byYama(the god of death).The presence of Yama in form of a skeleton, seems to indicate the darker aspect of the matrikas' nature.AtOsian, the Matrikas is flanked by Ganesha andKubera(the treasurer of the gods and a companion of Shiva and Parvati) while Shiva sits in the middle of the group.In Gupta and post-Gupta art, like in 6th Century caves ofShamalaji, the Matrikas are accompanied by Shiva and Parvati's sonSkanda.
The Matrikas are included among theYoginis, a group of sixty-four or eighty-one Tantric goddesses, in a tradition which treats theYoginisas important deities, whereas another tradition, which views the Yoginis as cruel minor deities, considers them separate entities.In Sanskrit literature the Yoginis have been represented as the attendants or various manifestations of goddessDurgaengaged in fighting with the demons Shumbha and Nishumbha, and the principal Yoginis are identified with the Matrikas.Other Yoginis are described as born from one or more Matrikas. The derivation of sixty-four Yoginis from eight Matrikas became a common tradition, by mid- 11th century. TheMandala(circle) andchakraof Yoginis were used alternatively. The eighty-one Yoginis evolve from a group of nine Matrikas, instead of seven or eight. The Saptamatrika (Brahmani, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani, Chamunda) joined byChandiandMahalakshmiform the nine Matrikas cluster. Each Matrika is considered to be a Yogini and is associated with eight other Yoginis resulting in the troupe of eighty-one (nine times nine);there is an 81-Yogini temple atBhedaghatinMadhya Pradesh. Thus, Yoginis are considered as manifestations or daughters of the Matrikas.
The yoginis also occupy an important place inTantra, with 64-Yogini templesacross India including the well-preserved ones atRanipur-JharialandHirapurinOdisha. The rise of the Yogini cult is analogous to the rise of the Matrikas's 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 influences of the cult of the Seven Mothers."
Matrika (Sanskritmātṛkā) is also a term used to denote features of Indic scripts (also in combination withakshara, matrikaksara), though there is considerable variation in the precise interpretation of the term from one author to another. Sometimes it denotes a single character, the entire collection of characters (an "alphabet"), the alphabetic "matrix" used as acollationtool,vowels in particular (considered erroneous byGeorg Bühler), or the sound of the syllable represented by the character.Various traditions identify the script matrikas with the sacred divine Matrikas.
According to K.C. Aryan, the number of Matrikas is determined in the structure of theDevanagarialphabet. First is the (A) group which contains thevowels, then the (Ka), (Cha), (Ta), (ta), (Pa), (Ya) and (Ksha) groups. The seven mother goddesses (Saptamatrikas) correspond to the sevenconsonantgroups; when the vocalic (A) group is added to it, the eight mother goddesses (Ashtamatrikas) are obtained.TheShaktashold that the Mothers preside over impurities (mala) and over sounds of the language. The Mothers were identified with fourteen vowels plus theanusarvaandvisarga, making their number sixteen.
InTantra, the fifty or fifty-one letters including vowels as well as consonants from A to Ksha, of theDevanagarialphabet itself, theVarnamalaofbija, 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 thatmantrais 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.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.Sometimes, the Matrikas represent a diagram written in the letter, believed to possess magical powers.
According to Leslie C. Orr, the Saptamatrikas, who first appeared inSouth Indiain the eighth century CE, had once temples dedicated exclusively to them, but since the ninth century CE onwards, they were demoted to status of "deities of the entourage" (parivara devata) of Shiva and Parvati. Their images moved from the sanctums to corners of temple complexes and now they are as guardian deities in small village shrines.The Saptamatrikas are worshipped asSaptakanyas(the seven virgins) in most South Indian Shiva and Parvati temples especially inTamil Nadu. But the Selliyamman temple at Alambakkam inTiruchirapalli districtis important in worship of the Matrikas. Here once stood a temple dedicated to the Saptamatrikas, which was replaced by the present temple where that are still worshipped by everyone now.
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.A prominentSaptamatrika templeis located nearBaitarani River, inJajpur.
The Saptamatrika images are worshipped by women onPithori– new moon day, with the 64 yoginis represented by rice flour images or supari nuts. The goddesses are worshipped by ceremonial offerings of fruits and flowers andmantras.
The Matrikas function both as city protectors and individual protectors in both Hinduism andBuddhism. The Astha Matrikas are considered asAjimas(grandmother goddesses, who are feared as bringer of disease and misfortune as well act as protectresses) in theNewarpantheon. Temples (pithasi.e. seats) of the ashta matrika built in and aroundKathmanduare considered powerful places of worship.
Thepithasare usually open-air shrines, but may be closed structures too. In thesepithas, the Matrikas are worshipped with their followers (ganas) in form of stone statues or natural stones, while indyochems(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 respectivepithasonce every year. Like Vishnudharmottara Purana (discussed inLegends), the Matrikas are considered as representing a vice and are worshipped bypithapuja(a pilgrimage around thepithas) to free oneself from them.Though eachpithais primarily dedicated to a Matrika, the other Matrikas are also worshipped as subordinate deities.Thepithas, which are "theoretically located at the outer boundaries of the city" are said to form a protectivemandalaaround the city and assisted to a certain compass point.In other temples like the ones dedicated to Pacali Bhairava, the Asthamatrikas are worshipped as a circle of stones.InBhaktapur, the Ashtamatrikas are believed to the preserver goddesses of the city guarding the eight geometrical directions. Mary Sluser says "Not only do theMātṛkāsguard the compass points but they are also regarded as regents of the sky."Sometimes, they are paired with theAshta Bhairavas(Eight aspects of Bhairava) and sculpted on temple roofs or terraces. Nepali Buddhists worship the Matrikas as described in Dharanisamgrahas.
TheMallaking of Nepal Srinivasa Malla built thePatandurbar(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 AshwinNavaratriand cost is defrayed by the durbar. The custom has continued into modern times.
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 Matrikapithas.
The 7th centurySanskritauthorBanabhattamentions the propitiation of Matrikas by a Tantric ascetic in hisHarshacharita.The text mentions use of amāṭrmandala(mandalaof the Matrikas) or aYantraalong with a specialanusthana(ritual) to cure the ailing king.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'sKadambari,Bhasa's Cārudatta,Shudraka'sMrichakatikamention the ritual offerings of food and shrines of Matrikas atcrossroads.Other offerings include flowers and clothes and meat and wine for some Matrikas. Tantric works like Tantrarāja-Tantra (unknown date, author) andKulacūḍāmaṇidiscuss the worship of Matrikas as Shaktis or letters of the alphabet.A process of this worship,Matrika-nyasa(lit. "installation of the Mothers"), is described inDevi Gita, part of Devi Bhagavata Purana.It involves installation of powers of Matrikas – as letters of the alphabet – in one's body, by "feeling the deity worshipped in different parts of the body" like head, face, anus and legs and recitingmantras.TheHrillekha-matrika-nyasa, a more specialized form ofMatrika-nyasa, combines the installation of "most powerful set of all letters (Matrikas)" with the seed syllableHrīṃof GoddessBhuvaneshvari.
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); inBihar(by Guptas – fifth century) and inDeogarh,Uttar Pradesh(bySvāmibhaṭa– sixth century).The Gangadhar inscripture deals with a construction to a shrine to Chamunda and the other Matrikas, "who are attended byDakinis(female demons)" and rituals of daily Tantric worship (Tantrobhuta) like the ritual ofBali(offering of grain).
The eight Matrikas are said to reside the second line ofbhupurainSri Chakra. They are frequently aligned with theAshta Bhairavas, as inJňānārṇava Tantra. TheSvacchaṇḍa Tantra(1.33) explains that the primary function of Matrikas is to preside eight groups (vargas) of letters of Devanagari alphabet, while Brahmayāmala states they issue originate from the vowels.
TheNatya Shastra(13.66) recommends worship to Matrikas before setting up the stage and before dance performances.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.Matrikas are generally to be worshipped on all occasions withNavagraha(the nine planets) and the Dikpala (Guardians of the directions) and at night with the Goddess.
The Matsya Purana and Devi Purana prescribe that Matrika shrines should be north-facing and be placed in northern part of a temple-complex.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".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.
TheDevi Puranamentions the Matrikas orDeva Shaktis(powers of the gods) as group of seven or more, who should be worshipped forMukti(liberation) by all, but particularly kings for powers of domination.The Saptamatrikas or Matrikas are worshipped for "personal and spiritual renewal" with Mukti as the ultimate goal as well as for powers to control and rule and earthly desires (Bhukti).Also important are the banners of the Saptamatrikas, which are carved outside the Udayagiri caves. These banners are called "Indra's sisters" in the Devi Purana. The Purana lists them as: swan, bull, peacock, conch, discus, elephant and skeleton – attributes of the Matrikas. A king installing these banners is believed to get mukti and bhukti. As per theNitisara, Matrikas acted as the king's tangible Shaktis and conferred him the power to conquer and rule.