Matrikas - Wikipedia
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Kind to all creatures, the Matrikas are said to reside in various places for the benefit of children. Surrounded by skeletons, the goddess has large nails and protruding teeth and wears a garland of skulls.
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In one version, Indra king of gods sends the goddesses called "mothers of the world" to kill him. They request Skanda to adopt them as his mothers. Skanda agrees and grants them two boons: 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.
In the Mahabharataall 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. 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. Thus, the Matrikas are considered Saivite goddesses.
The earliest instance of their portrayal with Uma-Maheshvara is at Desha Bhattarika, Nepal although now the Matrika images have withered away. Sensuous, elegant, tender, beautiful adolescents, they are yet haughty and grand, quintessentially the creatrix. Yoginis[ edit ] Kaumari, folio from Devi Mahatmya.
Often the Matrikas are confused with the Yoginisa group of sixty-four or eighty-one Tantric goddesses. The derivation of sixty-four Yoginis from eight Matrikas became a common tradition, by mid- 11th century.
The Mandala circle and chakra of Yoginis were used alternatively. The eighty-one Yoginis evolve from a group of nine Matrikas, instead of seven or eight.
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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. The rise of Yogini cult is also analogous to the rise of the Matrikas' cult. Bhattacharyya sums it this way: Aryan, the number of Matrikas is determined in the structure of the Devanagari alphabet.
The seven mother goddesses Saptamatrikas correspond to the seven consonant groups; when the vocalic A group is added to it, the eight mother goddesses Ashtamatrikas are obtained. 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. 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. But the Selliyamman temple at Alambakkam in Tiruchirapalli district In called Trichonopoly district is important in worship of the Matrikas.