About Saptamatrikas

About Saptamatrikas

A female deity is referred to as a goddess. They are known to be the embodiment of attributes such as love, beauty, motherhood, fertility, sexuality and creativity. In certain faiths, a holy female figure holds a specific stature in religious prayer and worship. For instance, Shaktism – the reverence of the female force that obliterates the universe, is one of the three chief sects of Hinduism.

Hindu Dharma has several powerful female deities who are venerated for their exceptional divine powers, strong incarnations, and exquisite beauty. Hinduism is known for Saptamatrikas – the seven celestial mothers who are typically connected to Shiva and Shakti.

Who are the Saptamatrikas?

The term ‘Matrikas’ refers to mother and ‘Matris’ signifies a group of mothers. Therefore Sapta-Matrikas suggests Seven Mothers. They are believed to be among the several incarnations of Goddess Shakti. But their attributes vary from region to region as well as from scriptures to scriptures. As per mythology, the common assumption is that Saptamatrikas materialized to annihilate the thousands of Andhakas that came into this universe from the blood of Andhaka asura.

When it comes to folk tales, Matrikas are viewed in both benevolent as well as malevolent forms. As benevolent, they are observed as those who shield fetuses as well as little kids. The malevolent form plays in the way of diseases. Commonly, they are compassionate and caring when they are worshipped as tradition dictates that the Goddesses are duty-bound to respond to the prayers made to them. They share a portion of the 64 Yoginis, the demi-goddesses that encircle the Devis.

The Saptamatrikas are Brahmani, Vaishnavi, Maheswari, Indrani, Kaumari, Varahi, Chamunda and Narasimhi. Even though they may collectively be referred to as Saptamatrikas, their numbers occasionally are eight or more. At times, the Matrikas are revered as ‘Ashtamatrika’ with one additional deity. Devotees tend to worship Saptamatrika more in South India whereas Nepal is known more to revere the Ashtamatrika among other regions.

Origins in Hindu Scriptures

You will find mentions of the Saptamatrikas in the Rigveda, Markandeya Purana, Matsya Purana, Gobhilasmriti etc. The sculptures of the Saptamatrikas are cited in the Krityaratnakara. The Devi Purana states the names of the flowers used for the reverence of the Matrikas. The divine mothers have been prayed to as early as the 3rd Millennium BC when the Indus Valley Civilization happened. The earliest epigraphic citation to the Matrikas can be discovered in the Gangadhara inscription of the Vishwa Varman. The Matrikas also show up in the Visharstambha inscription of Skandagupta.

The Varaha Purana mentions that these mother-goddesses are eight in total and incorporates Goddess Yogeshwari among them. Furthermore, it states that these Matrikas denote eight mental qualities that are morally wrong. Yogeshwari is known to stand for desire; Vaishnavi represents covetousness, Maheshwari stands for wrath; Kumari signifies illusion; Chamunda for tale-bearing; Varahi for envy and Brahmani for pride.

Saptamatrikas are referenced for their antiquity in ancient Puranas like Varaha Purana, Markandeya Puna, Matsya Purana, etc. Every mother Goddess (with the exception of Chamunda) has got her name from a specific God: Brahmani is derived from Brahma, Maheshwari from Shiva, Varahi from Varaha, Vaishnavi from Vishnu, Kaumari from Skanda, and Indrani from Indra. They are showcased with the same weapons, don the same ornaments and ride the same vahanas as well as have the same banners as their equivalent male Gods do.

Hindu Iconography for Saptamatrikas

Saptamatrikas are typically portrayed with infants, whom they hold by their hands or carry them on their hands. These images are associated with maternal love as well as aristocratic elegance. The Matrikas are often depicted to be seated in a lalitasana pose. They are typically decorated with heavy shimmering jewels such as necklaces and circular earrings.

Let us take a look at each Matrika in detail:

Brahmani: She is depicted in yellow with four heads and four or six arms. Only three of her four heads can be discernable in the sculptures as the fourth one is at the back. Her two arms are in varada and abhaya poses while in the others she is holding a kamandalu (water pot) and akshamala. While she is sitting on a lotus, she has a hamsa (swan) as her vahana. Clad in a yellow dress, her head is decorated with a Karanda Mukuta and her residence is under a Palash tree.

Vaishnavi: She is shown to be dark in complexion and carries the chakra in one hand and the sankha in the left hand. Crowned with the Kirita Mukuta, she is decked with all the jewels worn by Lord Vishnu and has the Garuda as her vahana as well as the emblem of her banner. She is depicted as wearing the vanamala, the garland of Vishnu. Her abode is believed to be under the Raja Vriksha.

Indrani: She comes with three eyes and four arms. In two of her hands, she is holding the vajra and the shakti while the other two hands are in the varada and abhaya poses. Red is the color for this Devi and has the Kirita Makuta on her head. The emblem of her banner as well her vahana in the elephant and her residence is believed to be under the Kalpaka tree.

Maheshwari: She is white in complexion and comes with three eyes and four hands. Two of them are holding the varada and abhaya poses while in the other two, she is depicted carrying the trisula and akshamala. Her vahana as well as the banner is the Nandi (bull). She is depicted wearing a Jata Makuta.

Kaumari: She has a yellow complexion with four hands, in two of which she holds the sakti and kukkuta. As for the remaining two hands, she holds them in abhaya and varada poses. Peacock is her vahana and her place is beneath a Fig tree.

Varahi: She is dark in complexion with a face of a boar and a human body. She is decked with ornaments fashioned out of corals and wears a Karanda Makuta on her head. She holds the hala and the sakti. The emblem of her banner as well as her vahana is the elephant. Her abode is under a Kalpaka tree.

Chamunda: She comes with four hands, two of which are in varada and abhaya poses while the other two hold the kapala (skull) and the trisula. She sports an emaciated body with a sunken belly and a ferocious face. Clad in tiger skin, she wears a garland of skulls. She wears a very heavy crown called Jata Makuta on her head. Owl is her vahana while the emblem of her banner is an eagle. Her place is beneath a Fig tree.

Legends surrounding Saptamatrikas

According to Markandeya Purana, the goddess is confronted with Rakhtabeeja Asura, an associate of Shumbh and Nishumbh who are the asuras she was battling. Unfortunately, Rakhtabeeja was blessed with a boon that each time a drop of his blood falls down to earth, an equally strong clone of his will be born. During the battle, millions of Rakhtabeejas were born as his blood fell on earth. To aid the Goddess, Brahma, Vishnu, Shiva, Indra, Kartikeya and Yama who were observing the war from the skies, dispatched their female Shaktis along with their vahanas and arms to the battle so they can be of assistance to the Devi. They help her in slaying Rakthabeeja.

A similar story shows up in Mahabharata and a couple of other Puranas about the slaying of Andhaka asura also referred to as Andhakasur. He also was bestowed with the same boon as Rakthabeeja. In this take, Lord Shiva was battling Andhkasura, when he began multiplying as soon as his blood dropped on earth. Lord Shiva then made Yogeshwari from the flames of his mouth to stop the flow of the blood. Saptamatrikas once again materialized to aid Yogeshwari with this challenging task. A couple of the sculptures showcase Yogeshwari along with the seven mothers.

The Mahabharata talks about the birth of Warrior-God Skanda (son of Lord Shiva and Goddess Parvati) and his connection to the Matrikas – his adopted mothers. In one story, Lord Indra (ruler of demi-gods) dispatched the goddesses, referred to as the ‘mothers of the world’, to slay him. But upon witnessing Skanda, their maternal instincts take over and they raise him instead. Another version talks about the Matrikas, a group of spouses of six of the Saptarishis (seven great sages), who were suspected of being Skanda’s actual mothers and thus they were deserted by their husbands. They appeal to Skanda to accept them as his mothers. Skanda approves and bestows them with two boons: to be venerated as great Devis and gives them permission to discipline kids if they are younger than 16 and then later be their protectors and guardians. These six goddesses and the Saptamatrikas are recognized and connected to Vedic Krittikas.

Symbolism of Saptamatrikas

In the Saptamatrika goddess group, the infant sitting on Brahmani’s lap denotes the initiation of a worshipper, who in spiritual terms, is technically a newborn. Brahmani is a sign of the lowest chakra (personified energy centers). She is just introduced into the spirituality and Tantra universe.

Maheswari, Kaumari, Vaishnavi, Varahi, and Indrani represent the five middle chakras. They figuratively stand for the five rungs of the ladder toward freedom, which the worshipper needs to climb.

As the spiritual infant moves from one matrika to the other, the spiritual candidate is proceeding towards the path to emancipation. Kali or Chamunda is known to denote the uppermost chakra and concludes the recruit’s ascent.

Vahana of Saptamatrikas

Here are the vahanas for the Saptamatrikas:

Brahmani: This Goddess has a hamsa (swan) as her vahana.
Vaishnavi: This Devi has the Garuda as her vahana.
Indrani: This Goddess has an elephant as her vahana.
Maheshwari: This Devi has a Nandi (bull) as her vahana.
Kaumari: This Goddess has a peacock as her vahana.
Varahi: This Devi has the elephant as her vahana.
Chamunda: This Goddess has an owl as her vahana.

Interesting Facts about Saptamatrikas

Dating back to the third century B.C, you will find some of the earliest sculpted forms of Mother Goddesses. The Saptamatrikas are showcased as loving and protective mothers by the sculptures as opposed to their fearsome and terrifying portrayal in the Hindu scriptures. In a couple of places, the goddesses are given a child each, who is made to sit on the lap or stand by the side.

Saptamatrika Pooja

In Tamil Nadu, then Saptamatrikas are referred to as Kannimargal or Saptakannigal and are revered all over the state. Worshipping Saptamaktrikas in Tamil Nadu is very ancient and continues to be in practice for thousands of years. In India, temples of the Saptamatrikas are typically found in ‘the wilderness’ which commonly means that they are next to lakes or rivers and are created out of seven vermillion smeared stones. It is assumed that the Matrikas murder fetuses and newborns unless they are appeased with sparkling bridal finery and prayers by women. A renowned Saptamatrika temple is housed close to the Baitarani River in Jaipur.

The Devi Purana talks about the names of flowers that are used to worship Saptamatrikas. The images of the seven goddesses are venerated by women on Pithori on new moon day with the 64 yoginis denoted by supari nuts or rice flour pictures. The Devis are revered by ceremonial offerings of flower and fruit and mantras.

Benefits of Worshipping Saptamatrikas

It is said that when the Saptamatrikas are enraged, they have the capability to make a woman barren or give deadly fevers to newborns. Therefore, pregnant women or ladies who are hoping to become a mother one day worship the Saptamatrikas for happiness and good health. These Goddesses are also prayed to eliminate the evil impact of witchcraft.

Festivals Dedicated to Saptamatrika

Saptamatrika and Ashtamatrikas are typically worshipped during Druga Navaratri. Ashtamatrikas are meant to be the eight divine female deities who are prayed to on special occasions. Saptamatrikas, Ashtamatrikas and their Dwarapalaka devatas are prayed to during Durga Navratri in certain areas of Tamil Nadu and Kerala as well as certain parts of North India.