Matrikas

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Matrikas

Matrikas,(Sanskrit:mātṝkās, lit. "The Mothers")(also called Mataras - Sanskrit: mātṝs) are a band of Hindu divinities, who always appear in a group. [2] Originally believed to personification of the seven stars of the constellation Pleiades [a] , they became quite popular by the seventh century and a standard fixture in goddess temples from the ninth century onwards.[3]The Matrikas assume paramount significance in the goddess-oriented sect of Hinduism , Tantrism.[4] 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. [5] In the 6th century encyclopedia Brihat-Samhita, Varahamihira is has mentioned that “Mothers are to be made with cognisances of gods corresponding to their names.” [6]

Origins

Some scholars believe that Matrikas were known during the Vedic period [7]. Their earliest clear description appear in some layers of the Mahabharata, (date to 1st century AD) [8], which in turn is rooted in the group of seven females depicted on Indus valley seals. [4] 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. Later on all these goddesses were incorporated in the mainstream. [9]

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.[10]

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.[11] However, according to K.C. Aryan, their number 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. [12]

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 direction. In Bhaktapur, a city in the Kathmandu Valley, a ninth Matrika is added to the set to represent the center. [13]

Sapta-Matrika and Ashta-Matrika

The Goddess Ambika 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, 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 as well as the Durga Saptashati and Mahabharata and are referred to as Sapta-matrikas(meaning "seven mothers"). The iconographical features of Saptamatrkas are found in Agni Purana [14], Amsumadbhedagama, and Markandeya Purana [15] also.

  • Brahmâṇī or Brahmi: power of Brahma, holds a rosary and water pot [16], seated on a swan or goose
  • Vaiṣṇavī or Vaishnavi: power of Vishnu, seated on the Garuda, holds conch, chakra(wheel), mace, bow and sword [16]
  • Māheśvarī or Maheshvari: power of Maheshvara (Shiva), seated on a bull ,holds a trident and wears serpent bracelets and adorned with the crescent moon [16]
  • Aindrī or Indrani: power of Indra, holds thunderbolt seted on a charging elephant [16]
  • Kumari or Kaumarī : power of Kumara (Kartikeya) , rides a peacock holds a spear [16]
  • Vārāhī : power of Varaha or Yama, has a boar form [16], rides a ram.
  • Cāṃuṇḍā or Chamunda (Chamundi) or Kali [17] : power of Devi (Durga). Chamunda is very often identified with Kali and is very much like in her appearance and habit.[18]
  • Narasimhi or Narasiṃhī: power of Narasimha, is woman-lion and throws the stars into disarray by shaking her lion mane [16]

Sometimes Chamunda is replaced with Narasiṃhī is added to the list to form Ashta-Matrikas or Ashta-Matara (meaning "eight mothers") [d]

Fifty Matrikas

In the Tantra , the fifty or fifty-one letters 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 or "Little Goddesses" 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. [19]

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. [20]

Legends

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 assert their antiquity. [21]

According to the Sumbha-Nisumbha myth of Devi Mahatmya, Matrikas appear as Śaktis from the bodies of the gods - Brahma, Shiva, Skanda, Vishnu, Indra [22] ; having form of each, approached Ćandika with whatever form, ornaments and vehicle the god possessed. In that form they tear the demon army and slaughter them.[23] [24] Thus, the Matrikas are goddesses of the Battlefield. They are described as assistants of Durga(Ambika) having sinister as well as propitious characteristics. [17] After the battle, the Matrikas dance drunk with their victim's blood. [25] This description is repeated with little variation in Devi-Bhagavata-Purana [26] and Vamana Purana. [27]

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 an Matrika, who sucked all the blood of demon Raktabija. Kali is given the epithet Chamunda in the text. When demon Sumbha challenges Durga to a single combat, she absorbs the Matrikas in herself and says that they are different forms of herself.[28] 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. [29]

In Matsya Purana, the 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 him. 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 benign goddesses who calm down the terrible Matrikas. 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.[30] This story is retold in Vishnudharmottara Purana. [31] The Purana further relates them with vices or inauspicious emotions like envy, pride, anger etc.. [32]

In Varaha Purana, they are created from the distracted mind of goddess Vaishanavi loses her concentration while doing asceticism. They are described as lovely and act as the goddesses' helpmates on the battlefield. [33]

The Mahabharata narrates, at the birth of warrior-god Skanda(the son of Shiva and Parvati); Indra sends the goddesses called 'mothers of the world to kill him'. [34] But upon seeing Skanda, the mothers’ maternal instincts are evoked and they suckle and raise him. [4] In the chapter 'Vana-parva' [35] version, the Saptamatrikas (seven mothers) are mentioned.[36] Later in the Mahabharata; when absorption of these indigenous goddesses in the Brahmanic pantheon was initiated, a standardized group of seven goddess, 'Saktis' or powers of Brahmanic gods are mentioned as Brahmi, Maheshvari, Kaumari, Vaishnavi, Varahi, Indrani(Aindri) and Chamundi. [4] [a]

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.[37]

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 43th 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.[4] 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, Mahesvari, Kaumari, Vaisnavi, 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. [23]

They are also decipted in the Shaiva caves of Elephanta and Ellora (Caves 21, 14, 16 and 22).[38]

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."[39] Karrtikkeyi (Kumari) is depicted with a child on her lap and even Varahi is decipted with a human head , rather than the usual boar one.[40] In Ravana-ka-kai cave (Cave 14) each of the matrikas is with a child.[41] In eighth century Kailash Temple - dedicated to Shiva (cave 16) of Rashtrakuta Period; the Matrikas appear on the southern boundary of the temple.[42]

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. [43] 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. [44]

In each of the four depictions at Ellora, the matrikas are accompanied by Virabhadra, Ganesha and also on their left (besides Ganesha) by Kala ,or Time, or Death. [45] The presence of Kala in form of a skeleton, seems to indicate the darker aspect of the matrikas' nature. [46]

The Sapta-Matrikas (saptamātṝikas) were earlier connected with Skanda(Kumara) (another son of Shiva), not with Śiva himself.[47]

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' (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.[48]

In the Gupta period (3rd to 6th century A.D.), folk images of Matrikas became important in the landscapes of villages. [49] 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.[50] The Gupta kings Skandagupta and Kumaragupta I(c. second half of fifth century) made Skanda (Kumara)[b] , the warrior god, their model and elevated the position of Skanda's foster mothers, the Matrikas from a cluster of folk goddesses to court goddesses.[51]

Since the fourth century at Parhari, Madhya Pradesh had a rock-cut shrine been solely devoted to the Sapta Matrika. [52]

The Western Ganga Dynasty (350-1000 CE) kings of Karnataka built many Hindu temples along with saptamatrika carvings [53] and memorials, containing sculptural details of saptamatrikas.[54]

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). [55]

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.[56] During the Chalukya period (11th to 13th century), all Matrikas continued to figure among the deity sculptures of this period.

Association with Yoginis

Yoginis are described as belonging to or born from one or other 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, Kaumari, Vaishnavi, Varahi, Indrani (Aindri) and Chamundi) joined by Candika and Mahalakshmi form the nine Matrika cluster. Each Matrika is considered to be a Yogini and is associate with 8 other Yoginis resulting in the troupe of 81(nine times nine). [57]

See also

Wikimedia Commons has media related to Matrika.

Notes

  1. ^ Wangu p.99
  2. ^ Kinsley .151
  3. ^ Wangu Glossary p.187
  4. ^ a b c d e Wangu p.41
  5. ^ Kinsley(1988) p.151
  6. ^ Brhatsamhita, Ch.57, v.56. [1]
  7. ^ 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
  8. ^ Kinsley p.151
  9. ^ Zimmer Heinrich, 1960,2001 The Art Of Indian Asia,Its Mythology and Transformations.Motilal Banarsidas Publication. New Delhi (Page B4C, 257,135)
  10. ^ Bhattacharyya, N. N., History of the Sakta Religion, Munshiram Manoharlal Publishers Pvt. Ltd. (New Delhi, 1974, 2d ed. 1996).
  11. ^ Kinsley p.156
  12. ^ Aryan (1980), p. 9
  13. ^ 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
  14. ^ Agni Purana, Tr. by M.N. Dutta, Calcutta, 1903-04,Ch.50.18.22.
  15. ^ Markandeya Purana , (Ed. by K.M. Banerjee),Bibliothica Indicati, Calcutta 1862.
  16. ^ a b c d e f g Kinsley p.156, IAST Names and Descriptions as per Devi Mahatmya , verses 8.11-20
  17. ^ a b Wangu p.72
  18. ^ Kinsley p.241 Footnotes
  19. ^ Aryan (1980), pp. 24–28
  20. ^ Woodroffe, p. 103
  21. ^ 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).
  22. ^ Kinsley p. 156, Devi Mahatmya verses 8.11-20
  23. ^ a b Wangu p.75
  24. ^ Kinsley p. 156, Devi Mahatmya verses 8.38, 44, 49, 62
  25. ^ Kinsley p. 156, Devi Mahatmya verses 8.62
  26. ^ 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.
  27. ^ Kinsley p. 156, verses 30
  28. ^ Kinsley p. 158, Devi Mahatmya verses 10.2-5
  29. ^ Kinsley p. 158,verses 30.3-9
  30. ^ Kinsley p. 158-159, verses 179.8-90
  31. ^ Kinsley p. 159, verses 1.225
  32. ^ Kinsley p. 159, verses 17.33-37
  33. ^ Kinsley p. 159
  34. ^ KINSLEY p.151
  35. ^ KINSLEY p.151
  36. ^ Mahabharata verses 215.16 - 215.18, two of the goddesses are described in 215.21-22
  37. ^ Kinsley p. 159, verses 2.10.37-39 and 10.63.6 ff.
  38. ^ Berkson p.87
  39. ^ Berkson p.134
  40. ^ For images see Berkson pp.136 - 144
  41. ^ Berkson p.186
  42. ^ Berkson p.212
  43. ^ Berkson p.186
  44. ^ Berkson pp.186-7
  45. ^ Berkson p.135
  46. ^ Berkson p.186
  47. ^ The Iconography and Ritual of Śiva at Elephanta By Charles Dillard Collins p.143
  48. ^ Wangu pp.58-59
  49. ^ Wangu p.67
  50. ^ Wangu p. 68
  51. ^ Wangu p.76
  52. ^ Berkson p.212
  53. ^ Kamath, Suryanath U. (2001) [1980]. A concise history of Karnataka : from pre-historic times to the present. Bangalore: Jupiter books. OCLC 7796041. LCCN 80-9 – 0. p51
  54. ^ Kamath (2001), p52
  55. ^ http://anistor.co.hol.gr/english/enback/Saptmatrika.pdf p.7
  56. ^ Dr. Suryanath U. Kamath (2001), A Concise History of Karnataka from pre-historic times to the present, Jupiter books, MCC (Reprinted 2002), p60
  57. ^ Wangu p.114

a. ^ In other versions in Mahabharata and Puranas like Skanda Purana, Skanda's foster mothers are called Krittika, but are also regarded as the Pleaides constellation
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.
d. ^ In Devi Mahatmya, Narasimhi is in the Saptamatrika list, while Kali (also called Cāṃuṇḍā) is a mother created from Durga herself. Chamunda is listed in Saptamatrika in Mahabharata while Narasimhi is not mentioned.

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

External links

  • [2] "Sapta Matrikas In Indian Art: A Critical Study" By Meghali Goswami & Dr.Ila Gupta & Dr.P.Jha; Indian Institute of Technology, Roorkee, India
  • [3] "Matrikas embedded in eight petals of the Kali Yantra: Image"
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