Introduction
The Saptamatrika, often referred to as the “divine mothers”, are seven goddesses who are always depicted together as a group, each being a consort embodying the Shakti (female energy) of a Hindu god. Commonly, they are portrayed as incarnations or companions of the great mother goddess Adi Shakti (Devi), representing various aspects of her power and assisting her fight with demons and evil forces.
The term “Saptamatrika” means “seven mothers” and is derived from the Sanskrit words “sapta” and “matrika” meaning “seven” and “mother” respectively. The names of the Saptamatrikas are: Brahmani from Brahma, Vaishnavi from Vishnu, Maheshwari from Shiva, Indrani from Indra, Kumari from Kumara or Skanda (the son of Shiva), Varahi from Varaha (an avatar of Vishnu) and Chamunda from Devi (Adi Shakti).
Individually, each Matrika goddess is associated with specific attributes, symbols, and functions, contributing to the cosmic balance and order. For instance, Brahmani who is associated with Lord Brahma, embodies the creative force and is often depicted with four faces symbolizing the four Vedas. Similarly, Vaishnavi represents the preservation aspect and is closely linked with Lord Vishnu, while, Maheshwari embodies the destructive aspect and is associated with Lord Shiva.
Beyond their individual roles, the Matrikas collectively symbolize the cyclical nature of existence, encompassing birth, life, death, and rebirth. In the Hindu religion, they are revered not only for their protective powers but also as embodiments of divine femininity.
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Table of Contents
- Introduction
- The Historical Origins of the Saptamatrika
- The Mythological Origins of the Saptamatrika
- The Sapta Matrika
- Saptamatrika Symbolism and Significance
- Saptamatrika Esoteric and Tantric Traditions
- Saptamatrika and Chakra
- Saptamatrika Temples
- Saptamatrika Worship and Festivals
- Conclusion & Final Thoughts
The Historical Origins of the Saptamatrika
The historical origins of the Saptamatrikas are complex and multifaceted, intertwined with the evolution of Hindu mythology, religious practices, and iconography over millennia.
Scholars trace the earliest mentions of the Matrikas to the Vedic period (1500 to 500 BCE), where they are believed to have been associated with the early forms of the Hindu pantheon as minor goddesses or divine entities. In Vedic texts such as the Rigveda and Atharvaveda, references to female deities like Brahmani, Vaishnavi, and others are found, albeit in contexts different from their later manifestations as the Saptamatrikas.
The concept of the Saptamatrikas as a distinct group of seven goddesses gained prominence during the post-Vedic period, from around 500 CE onwards. Puranic texts such as the Devi Mahatmya, part of the Markandeya Purana, depict the Saptamatrikas as manifestations of the goddess Durga, each endowed with unique powers to assist her in battles against demons and to uphold cosmic order.
Tantric texts and practices incorporated the Saptamatrika into rituals, meditation techniques, and iconographic representations aimed at invoking their blessings for protection, spiritual attainment, and liberation. Over time, the iconography and symbolism associated with the Saptamatrikas evolved, with regional variations and adaptations reflecting diverse cultural influences and religious traditions across the Indian subcontinent.
The Mythological Origins of the Saptamatrika
Hindu scriptures and texts provide various narratives regarding the genesis of the matrikas. One tale suggests that Shiva created the matrikas to aid him in combating the demon, Andhaka. Alternatively, another account attributes the creation of the matrikas to Brahma, who created them to vanquish the demon Nirrita. Yet another version suggests that the matrikas sprung forth from the consciousness of the goddess Vaishnavi, subsequently lending her assistance in warfare.
Devi Mahatmya
In the “Shumbha-Nishumbha” story of the Devi Mahatmya text, the Matrikas are born from the combined energies of various gods, including Brahma, Vishnu, Shiva, and others, to aid the goddess Durga in her battles against the demons.
However, in a later narrative of the text, it is recounted that Durga created the Matrikas from her own essence, and together they vanquished the demon army. The narrative also identifies goddess Kali as one of the Matrikas, renowned for defeating the demon Raktabija by drinking every drop of his blood. When the demon Shumbha dares Durga to engage in single combat, she assimilates the Matrikas into her being, proclaiming them to be her various manifestations.
Matsya Purana
As per the Matsya Purana, Shiva created the seven Matrikas to confront the demon Andhaka, known for his unique ability to multiply from each drop of blood spilled when wounded. The Matrikas consumed his blood, thereby aiding Shiva in his triumph over the demon. However, they became drunk and started creating chaos. Narasimha, the man-lion avatar of Vishnu, intervened to quell the Matrikas’ frenzy. He created thirty-two benevolent goddesses to pacify them, compelling the Matrikas to use their martial attributes towards safeguarding the world. Narasimha ordained that mankind venerate the Matrikas as their nurturing guardians.
Devi Purana
The Devi Purana mentions that beyond the Saptamatrikas, there is a group of sixteen Matrikas and also mentions six additional categories of Matrikas. Moreover, the text also introduces the concept of “Loka-Matara”, or “mothers of the world,” a term also found in the Mahabharata. Portrayed as compassionate towards all beings, the Matrikas are believed to dwell in diverse realms, nurturing children for their welfare. Paradoxically, the text depicts the Matrikas as being created by various deities such as Brahma, Vishnu, Shiva, Indra, but also assuming maternal roles towards them.
Mahabharata
In the great Hindu epic Mahabharata, there are accounts of the birth of warrior-god Skanda (the son of Shiva and Parvati) and his relation with the Matrikas – his adopted mothers.
According to the narrative, Indra, the king of gods, dispatches the goddesses known as the “mothers of the world” to eliminate him. Yet, upon encountering Skanda, they are moved by their innate maternal instincts and instead nurture him.
Another narrative introduces the “Maha-matrikas” as the wives of six of the Saptarishis, the seven great sages. They are accused of being Skanda’s true mothers and thus get abandoned by their spouses. Seeking refuge, they implore Skanda to accept them as his maternal figures. Skanda consents and grants them two boons. First, to be revered as esteemed goddesses and second, the authority to discipline children younger than 16 years of age, followed by safeguarding them thereafter.
The Saptamatrika as Menacing Entities
The “Shalya Parva” book of the Mahabharata depicts them as youthful and lively, yet possessing menacing traits such as elongated nails and prominent teeth. They are described as powerful warriors, striking fear into the hearts of adversaries. They also have the ability to converse in various foreign languages and prefer secluded locales such as caves, mountains, forests, riverbanks, and cremation grounds.
Among the notable Matrikas listed, Putana stands out; a goddess who infamously attempted to end the life of the infant Krishna, by nursing him with poisoned milk, only to be vanquished by Krishna in turn.
Vamana Purana
In the Vamana Purana there is a story of a war between the gods (devas) and the demons (asuras). After the demons Chanda and Munda were killed, another formidable asura named Raktabija emerged onto the battlefield, accompanied by a great army.
Upon witnessing the formidable army, the goddesses Kaushiki and Kali emitted a thunderous roar, from which emerged Maheswari and Brahmani. Subsequently, from the lion mount of Maheswari emerged Kaumari. From Kaumari’s hand emerged Vaishnavi, seated upon the eagle Garuda, and wielding a conch, discus, club, sword, bow and arrow. Out of Vaishnavi’s back emerged Varahi, mounted upon the divine serpent Sheshanaga, while Narasimhini, with fierce claws, emerged from Varahi’s heart, and Chamunda emerged from her foot.
Other Accounts
In the Varaha Purana, the Matrikas are said to originate from the wandering thoughts of the goddess Vaishnavi, who becomes momentarily distracted during her ascetic practices. Described as graceful and serving as attendants to the goddess on the battlefield, they are depicted as radiant beings. Conversely, in the Bhagavata Purana, the Matrikas are mentioned alongside demons, ghosts, and other menacing entities created by Vishnu. In the same text, the gopis (milkmaids) seek protection for the infant deity Krishna from the Matrikas through prayer.
The Sapta Matrika
Typically, the matrikas are often depicted as a group of seven (Saptamatrika) or eight (Ashtamatrika), though the exact composition may vary across different traditions and texts. The six are unanimously accepted and Chamunda is omitted.
The seven Matrikas are: Brahmani, Vaishnavi, Maheshwari, Indrani, Kumari, Varahi, and Chamunda. They share the same weapons, ornaments, attributes and ride the same vahanas (mounts) as their corresponding male deities. The Saptamatrika are usually shown sitting in the “Lalitasana” posture, where one leg is on the thigh and the other on the ground. Their hands are held in the abhaya and varada poses or carrying appropriate weapons. However, at times they are depicted standing or in a dancing pose.
Saptamatrika Brahmani
Brahmani or Brahmi, is the consort of Lord Brahma. She is often depicted as yellow or golden in color and with four faces, symbolizing the four Vedas. On her head, she wears a crown, the Karand makuta. In her four or six hands she holds a water pot (kamandalu) and a rosary (akshamala). The other two hands are in varada and abhaya mudras, gesturing blessings and fearlessness, respectively. Alternatively she may hold a bell or a book. Her vahana (vehicle) is Hamsa, the divine swan. As the consort of Lord Brahma, she embodies the power of creation and is considered the source of cosmic knowledge.
Saptamatrika Vaishnavi
Vaishnavi is the consort of Lord Vishnu. She is depicted with four arms carrying a conch (shankha), discus (chakra), mace (gada), and lotus (padma). She is adorned with various ornaments. like necklaces, bangles and earrings. On her head she wears a crown, the Kirita Makuta. Her mount as well as the emblem on her banner is Garuda, the eagle. Like her consort Lord Vishnu, Vaishnavi represents the preservation aspect of the cosmic cycle.
Saptamatrika Maheshwari (Maheshvari)
Maheshwari, is the consort of Lord Shiva. She has a white complexion, three eyes and four or six arms. Her crown, the Jata Makuta is adorned with the crescent moon. She is portrayed holding a trident (trishul) and a drum (damaru) or rosary (akshamala). The other two of her hands are in the abhaya and varada mudras. Maheshwari rides Nandi (the bull) and is revered as the cosmic energy responsible for maintaining the equilibrium of the universe.
Saptamatrika Indrani
Indrani, the consort of Lord Indra, is depicted with three eyes and four arms, holding a vajra (thunderbolt) and a bow or a lotus. She has a red complexion and is adorned with many ornaments. Her mount, and also the emblem of her banner, is Airavata, the four tusked, white elephant, symbolizing power and strength. Indrani plays a crucial role in upholding the divine order and ensuring the welfare of the cosmos.
Saptamatrika Kumari (Kaumari)
Kumari or Kaumari is the consort of Kumara, also known as Kartikeya or Skanda, the son of Lord Shiva. She wields a spear (shakti) and a flag, and she is mounted on a peacock, symbolizing agility and war prowess. The remaining two arms are in varada and abhaya poses. She is adorned with a garland of red flowers and on her head she is wearing the Jata Makuta. Kumari is a fierce warrior goddess who protects the cosmic order from disruptive forces.
Saptamatrika Varahi
Varahi is a ferocious form of the goddess, associated with Varaha, the boar incarnation of Lord Vishnu. She has the face of a boar and a dark complexion. She is adorned with ornaments made of corals and on her head she wears the Karanda Makuta. In her arms she holds a sword and a shield. Varahi is a symbol of fearlessness and is invoked for protection against negative forces.
Saptamatrika Chamunda
Chamunda is the consort of Bhairava, a ferocious form of Lord Shiva. She has a fearsome apperarance with disheveled hair and wears a garland of skulls. She wields a trident (Trishul) in one of her hands and carries a Kapala (skull bowl) in another. Chamunda is associated with the destruction aspect of the divine feminine energy and is revered as the slayer of demons. Her worship is believed to protect devotees from malevolent forces. According to Tantrics, Chamunda is believed to be the leader of the 64 Yogini.
Other Matrikas
Various puranic texts mention additional female energies as matrikas and consorts of male deities. Narasimhi, is the shakti of Narasimha, the lion man avatar of Lord Vishnu. Vinayaki, is the elephant head shakti of Ganesha. Yami, is the shakti of Yama, the god of death. Varuni, is the shakti of Varuna the lord of the oceans and water, Narayani, the shakti of Narayana, a form of Lord Vishnu. Kauberi, is the shakti of Kubera, the god of wealth. Kalyani, is the shakti of Matsya, the fish avatar of Lord Vishnu.
Saptamatrika Symbolism and Significance
The Matrikas collectively embody the dynamic forces that govern the cosmos. Each goddess represents a specific facet of cosmic energy and plays a unique role in maintaining the balance between creation, preservation, and destruction. The symbolism associated with their weapons, mounts, and attributes underscores their cosmic significance and ability to confront various challenges.
The Matrikas are also seen as manifestations of the divine feminine, representing the nurturing, protective, and transformative aspects of the goddess. Devotees often turn to these deities for guidance, strength, and blessings in times of difficulty or uncertainty.
Saptamatrika Esoteric and Tantric Traditions
The Saptamatrika play a crucial role in esoteric and tantric traditions within Hinduism. In these practices, the divine mothers are revered not only as cosmic forces but also as embodiments of spiritual energy and consciousness. Tantric rituals often involve the invocation and worship of the Matrikas to attain spiritual enlightenment and divine knowledge.
The interplay of masculine and feminine energies is a central theme in tantric philosophy, and the Matrikas represent the divine feminine principle that complements the masculine aspects of the cosmic order. Through meditation, mantra recitation, and ritual practices, practitioners seek to awaken the dormant spiritual energies associated with the Matrikas.
The Tantric Association of Saptamatrika and Yogini
In Sanskrit literature, the Matrikas are included among the Yoginis, a group of 64 or 81 Tantric goddesses, represented as attendants or manifestations of goddess Durga.
The Matrikas are considered the principal Yoginis and all others emanate from one or more Matrikas. Hence, each Matrika is recognized as a Yogini and is associated with 8 or nine other Yoginis. Consequently, Yoginis are perceived as manifestations or offspring of the Matrikas.
The 64 Yoginis emanate from eight Matrikas, while the 81 Yoginis emanate from a cluster derived from the Saptamatrika together with the goddesses Chandika and Mahalakshmi.
According to Tantrics, the 64 Yogini are considered the keepers of the secrets of Hindu Kaula, tantric practices in the traditions of Shaktism and Shivaism. These secret practices are characterized by unique rituals and symbolism centered around the reverence of Shakti and Shiva. This tradition is closely linked with ascetic practices conducted in cremation or charnel grounds, where unclaimed human corpses are dumped.
The famous Chausath Yogini Temple at Ranipur Jharial in Odisha, is decicated to the 64 Yogini and there is also a temple dedicated to the 81 Yogini at Bhedaghat in Madhya Pradesh.
Saptamatrika and Chakra
The connection between the Saptamatrika and the human Chakra system is primarily symbolic and philosophical. In Hindu and yogic traditions, the Chakra system refers to the seven energy centers located along the spine, each corresponding to different aspects of consciousness and bodily functions. These Chakras are believed to be interconnected and play a crucial role in physical, emotional, and spiritual well-being.
Similarly, the Seven Mothers are also associated with seven cosmic energies or forces, which can be metaphorically linked to the seven Chakras.
Brahmani is associated with the Vishuddha Chakra (Throat)
Vaishnavi is associated with the Anahata Chakra (Heart)
Maheswari is associated with the Agna or Ajna Chakra (Third Eye)
Indrani is associated with the Swadhisthana Chakra (Sacral Chakra)
Kumari is associated with the Manipura Chakra (Solar Plexus)
Varahi is associated with the Muladhara Chakra (Base of Spine) / Root Chakra
Chamunda is associated with the Sahasrara Chakra (Crown) / The highest chakra
According to Tantrics, Chamunda is the leader of the 64 Yogini and seated on the Crown chakra she awaits for the death of the human body.
Saptamatrika Temples
The Sapta matrikas once had temples dedicated exclusively to their worship. However, their images were eventually moved to corners of larger temples, although “open air” shrines dedicated to them remain in villages across India, with each goddess having her own unique shrine. The shrines are usually located near lakes or rivers and are made of seven stones smeared with vermillion.
Pilgrims visit these sacred sites to offer prayers, perform rituals, and seek the divine blessings of the Matrikas. According to belief, the Matrikas can harm or even kill fetuses and newborns unless appeased by offerings of bridal finery and prayers by women. The Saptamatrika images are worshipped by women on Pithori – new moon day, with the 64 Yogini represented by supari nuts or idols made of rice flour.
The most prominent temple dedicated to the Saptamatrika is the Saptamatrika Temple in Jaipur, near the Baitarani river, featuring adorned idols of the deities. A similar set of idols can also be found at the Saptamatrika temple in Puri.
Saptamatrika Worship and Festivals
The worship of the Matrikas, which can be traced back to the Indus Valley Civilization, is an integral part of Hindu religious practices and specific rituals are dedicated to them.
Navratri
Navratri, a nine-night festival dedicated to the goddess Durga, prominently features the Matrikas, with each night dedicated to one of the seven goddesses.
Devotees engage in elaborate rituals, prayers, and devotional practices during Navratri to seek the blessings and protection of the Matrikas. The festival culminates in the celebration of Durga Puja, where effigies of the demon Mahishasura are symbolically defeated, signifying the triumph of good over evil.
Pithori Amvasya
Derived from the Sanskrit words “pith” for flour and “amvasya” meaning new moon day, Pithori Amvasya is a sacred Tantric ritual day when devotees, mainly women, seek to heal past sins and cleanse their karma by praying to the Mother element. In addition, Indian mothers perform austerities and fasting for the benefit of their children.
On this day, goddess Durga, the Saptamatrika and the Chausath Yogini (64 Yogini) are honored by ceremonial offerings of flowers, fruits and the chanting of mantras. The Devi Purana text even mentions the names of the flowers used for the worship of Matrikas.
Conclusion & Final Thoughts
Revered as incarnations of goddess Shakti, the seven Matrikas stand as guardians of the cosmic order, embodying the primal forces that shape the universe. From their mythological origins to their ritual worship and esoteric significance, the Saptamatrikas play a multifaceted role in Hinduism. As symbols of divine feminine energy, they inspire devotion, strength, and transformation, guiding devotees on their spiritual journey.
In the intricate tapestry of Hindu mythology, the Matrikas shine as beacons of cosmic power, reminding believers of the interconnectedness of all aspects of existence. As devotees continue to invoke their blessings and celebrate them, the legacy of the seven Matrikas endures, enriching the spiritual landscape of Hinduism with their timeless significance.
In venerating the Saptamatrika, Hindus find a reflection of the divine feminine that guides them on the path of righteousness and spiritual fulfillment.
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