Hinduism tretas God in the form of Mother .
It is one of the modes of worship.
In this system one worships god as Mother.
Lalitha Devi is worshiped as the Mother.
She is described as Matruka varna Rupini-Lalitha Sahasra Nama.
Lalitha Sahasranama was composed at Thirumeyachur in Tamil Nadu by the Yoginis of Goddess Laitambika, at Her Command.
One of my readers has been asking for a detailed Post on the Saptha Kanyas.
He has been asking for this for the past two months,
He had asked for some Mantras and I have published them.
Somehow Saptha Matrika deatil post has been delayed.
Here it is.
Here I have provided the basic details.
Tantra implication will be posted separately.
The Sapta Matrikas are mentioned in the
Rigveda, Gobhilasmriti, Markandeya Purana,
Matsya Purana, etc. Varahamihira’s Brihat
Samhita also mentions about the images of Sapta
Matrikas. The sclupture of the Sapta Matrikas
are referred to in theKrityaratnakara. The Devi
Purana mentions the name of the flowers used
for the worship of Matrikas.
Preavalence of the worship of the divine
mothers is believed to be as early as 3rd millenium
B.C., when the Indus Valley Civilization
flourished. The earliest epigraphic reference to the
Matrikas is to be found in the Gangadhara
inscription of Vishwa Varman, in Malwa Samvat,480 or 423-424 A.D
Saptamatrika(s) (Sanskrit: saptamātṝkāh, सप्तमातृका:, “seven mothers”):
Vaishnavi,
Maheshvari,
Indrani,
Kaumari,
and Chamunda or Narasimhi.
However, they may sometimes be eight (Ashtamatrika(s):ashtamātṝkāh, अष्टमातृका:, “eight mothers”).
The Ashta-Matrika or Ashta-Matara as described in Devi Mahatmya .
- Brahmani (Sanskrit: ब्रह्माणी, Brahmâṇī) or Brahmi (Sanskrit: ब्राह्मि, Brāhmī) is the Shakti (power) of the creator god Brahma. She is depicted yellow in colour and with four heads. She may be depicted with four or six arms. Like Brahma, she holds a rosary or noose and kamandalu (water pot) or lotus stalk or a book or bell and is seated on a Hamsa (identified with a swan or goose) as her vahana (mount or vehicle). She is also shown seated on a lotus with the hamsa on her banner. She wears various ornaments and is distinguished by her basket-shaped crown called karaṇḍa mukuṭa.
- Vaishnavi (Sanskrit: वैष्णवी, Vaiṣṇavī), the power of the preserver-god Vishnu, is described as seated on theGaruda (eagle-man) and having four or six arms. She holds Shankha (conch), chakra (Discus), mace and lotus and bow and sword or her two arms are in varada mudra (Blessing hand gesture) and abhaya mudra (“No-fear” hand gesture). Like Vishnu, she is heavily adorned with ornaments like necklaces, anklets, earrings, bangles etc. and a cylindrical crown called kiriṭa mukuṭa.
- Maheshvari (Sanskrit: माहेस्वरी, Māheśvarī) is the power of god Shiva, also known as Maheshvara. Maheshvari is also known by the names Raudri, Rudrani andMaheshi, derived from Shiva’s names Rudra and Mahesh. Maheshvari is depicted seated on Nandi (the bull) and has four or six hands. The white complexioned, Trinetra(three eyed) goddess holds a Trishula (trident), Damaru (drum), Akshamala (A garland of beads), Panapatra (drinking vessel) or axe or an antelope or a kapala (skull-bowl) or a serpent and is adorned with serpent bracelets, the crescent moon and the jaṭā mukuṭa (A headdress formed of piled, matted hair).
- Indrani (Sanskrit: इन्द्राणी, Indrāṇī), also known as Aindri, (Sanskrit: ऐन्द्री, Aindrī), Mahendri, Shakri, Shachi’ and Vajri, is the power of the Indra, the Lord of the heaven. Seated on a charging elephant, Aindri, is depicted dark-skinned, with two or four or six arms. She is depicted as having two or three or like Indra, a thousand eyes. She is armed with the Vajra (thunderbolt), goad, noose and lotus stalk. Adorned with variety of ornaments, she wears the kiriṭa mukuṭa.
- Kaumari (Sanskrit: कौमारी, Kaumarī), also known as Kumari, Karttikeyani and Ambika[36] is the power of Kumara (Kartikeya or Skanda), the god of war. Kaumari rides a peacock and has four or twelve arms. She holds a spear, axe, a Shakti (power) or Tanka (silver coins) and bow. She is sometimes depicted six-headed like Kumara and wears the cylindrical crown.
- Varahi (Sanskrit: वाराही, Vārāhī) or Vairali is described as the power of Varaha – the boar-headed form of Vishnu or Yama – the god of death, has a boar head on a human body and rides a ram or a buffalo. She holds a Danda (rod of punishment) or plough, goad, a Vajra or a sword, and a Panapatra. Sometimes, she carries a bell, chakra, chamara (a yak’s tail) and a bow. She wears a crown called karaṇḍa mukuṭa with other ornaments.
- Chamunda (Sanskrit: चामुण्डा, Cāṃuṇḍā), also known as Chamundi and Charchika is the power of Devi (Chandi). She is very often identified with Kali and is similar in her appearance and habit. The identification with Kali is explicit in Devi Mahatmya.[ The black coloured Chamunda is described as wearing a garland of severed heads or skulls (Mundamala) and holding a Damaru, trishula, sword and panapatra. Riding a jackal or standing on a corpse of a man (shava or preta), she is described as having three eyes, a terrifying face and a sunken belly.
- Narasimhi (Sanskrit: नारसिंहीं, Nārasiṃhī), power of Narasimha (lion-man form of Vishnu), is a woman-lion and throws the stars into disarray by shaking her lion mane.
Saptha Matrika Gayathri.
Brahmani Gayatri.
Aum Dhevee Brahmani Vidmahe
Maha-shakthiyai Cha Dhimahee
Thanno Dhevee Prachodayath
Chamundi Gayathri.
Aum Pisaasath-vajaaya Vidmahe
Soola Hasthaya Dhimahee
Thanno Kali Prachodayath
Kaumari Gayatri.
Aum Sikid-vajaaya Vidmahe
Vajra Hasthaya Dhimahee
Thanno Gowmari Prachodayath
Indrani Gayatri.
Aum Gajath-vajaayai Vidmahe
Vajra Hasthaya Dhimahee
Thanno Indrani Prachodayath
Maheswari Gayatri.
Aum Vrushath-vajaaya Vidmahe
Miruga Hasthaya Dhimahee
Thanno Rowthree Prachodayath
Vaishnavi Devi Gayatri.
Aum Thaarksh Yathwajaaya Vidmahe
Chakra Hasthaya Dhimahee
Thanno Vaishnavi Prachodayath
Vaarahi Gayatri.
Aum Varaaha-muhi Vidmahe
Aanthra-shani Dhimahee
Thanno Yamuna Prachodayath
Mantra Matruka Pushpamala of Sankaracharya.
O Mother [of the universe]! I visualize Your throne studded with precious gems of thought in the middle of rolling waves in a nectar-ocean, which is sitting in a gem-island, which is surrounded by the heavenly wish-granting trees, which is within the enclosure of Kadamba trees, which is inside a hall with thousands of diamond pillars, and which is on a marvellous pedestal.||1||
eṇāṅkānalabhānumaṇḍalalasacchrīcakramadhye sithatāṁ
bālārkadyutibhāsurāṁ karatalaiḥ paśāṁkuśau bibhratīm|
cāpaṁ bāṇamapi prasannavadanāṁ kausumbhavastrānvitāṁ
tāṁ tvāṁ candrakalāvataṁsamakuṭāṁ cārusmitāṁ bhāvaye||
I visualize that You, Who is situated at the center of the Shricakra shining with its three spheres of moon, sun and fire, Who has a splendor of rising sun, Who is holding a lasso, a sphere, a bow and an arrow by the palms, Who has a happy face, Who is possessing a saffron dress, Whose crown is carrying the artistry of the Moon, and Who has a radiant smile.||2||
īśānādipadaṁ śivaikaphalakaṁ ratnāsanaṁ te śubaṁ
pādyaṁ kuṅkumacandanādibharitairarghyaṁ saratnākṣataiḥ|
śuddhairācamaniyakaṁ tava jalairbhaktyā mayā kalpitaṁ
kāruṇyāmṛtavāridhe tadakhilaṁ saṁtuṣṭaye kalpatām||
O Goddess, Who is the ocean of the nectar of compassion! Partake my offering of an auspicious diamond seat for You, which is held by Ishana and others, and which has Shiva as a single plank. Partake — water scented with saffron, sandalwood and other perfumes as pādya, arghya filled with gems and akṣata, and pure water for ācamaniyaka — all these with satisfaction; all these are offered by my devotion.||3||
lakṣye yogijanasyarakṣitajagajjāle viśālekṣaṇe
prāleyāmbupaṭīra kuṅkumalasatkarpūramiśrodakaiḥ|
gokṣīrairapi nārikelasalilaiḥ śuddhodakairmantritaiḥ
snānaṁ devi dhiyā mayaitadakhilaṁ kalpatām||
O Goddess, Who is the goal of the Yogis, Who has protected [us] from the world’s mundane net, and Who has large eyes! Take a holy bath in the water, which is produced by melting, which is mixed with sandalwood-fragrance, kumkuma and shining camphor, in the milk of cow, in the coconut water, and in holy-chanted water. Partake all these offering of mine with satisfaction.||4||
hrīṁkārāṅkitamantralakṣitatano hemācalātsaṁcitaiḥ
ratnaurujjvalamuttarīyasahitaṁ kausumbhavarṇāṁśukam|
muktāsaṁtatiyajñasūtramamalaṁ sauvarṇatantūdbhavaṁ
dattaṁ devi dhiyā mayaitadakhilaṁ saṁtuṣṭaye kalpatām||
O Goddess, Who has a body marked with the mantra of “hriiḿ”! Take the resplendent blouse associated with jewels collected by the ice-mountains, the saffron-colored stick, the pure sacred thread made of golden thread strung with pearls, and a sārī made of golden silken threads. Partake all these offering of mine with satisfaction.||5||
hamsairapyatilobhanīyagamane hārāvalīmujjvalāṁ
hindoladyutihīrapuritatare hemāṅgade kaṅkaṇe|
mañcīrau maṇikuṇḍale makuṭamapyardhenducūḍāmaṇiṁ
nāsāmouktikamaṅgulīyakaṭakau kāñcīmapi svīkuru||
O Mother, Who has the gait desired even by the swans, Who is filled excessively with the shimmer of the diamonds of the swing, Who has golden bangles, Who has bracelets, and Who has jewel-studded ear-hoops! Accept a resplendent garland, a crown with the crescent moon as a crest-jewel, a pearl for the nose, finger rings, and a golden girdle.||6||
sarvāṅge ghanasārakuṅkumaghanaśrīgandhapaṅkāṅkitaṁ
kastūrritilakaṁ ca phālaphalake gorocanāpatrakam|
gaṇḍādarśanamaṇḍale nayanayoḥ divyāñcanaṁ te’ñcitaṁ
kaṇṭhābje mṛganābhipaṅkamamalaṁ tvatprītaye kalpatām||
Partake, in all the organs, thick paste made of kumkuma, camphor and sandalwood, a forehead-mark of kastūrī, a leaf of gorocana on Your forehead plank, a divine ointment on your cheeks and eyes, and a pure never-fading musk-paste for Your lotus-like neck. Partake all these with happiness.||7||
kalhārotpalamallikāmaruvakaiḥ sauvarṇapaṅkeruhaiḥ
jātīcampakamālatīvakulakairmandārakundādibhiḥ|
ketakyā karavīrakairbahuvieidhaiḥ kaḷuptāḥ srajo mālikāḥ
saṁkalpena samarpayāmi varade saṁtuṣṭaye gṛhyatām||
O Goddess, Who bestows the boons! I mentally submit garlands made in many ways with the flowers of water-lily, lotus, jasmine, Maruvaka, golden lotuses, Jati, Campaka, Malati, Vakula, Mandara, Kunda and others, Ketaki, and Karaviraka. Partake all these with happiness.||8||
hantāraṁ madanasya nandayasi yairaṅgairanaṅgojjvalaiḥ
yairbhṛṅgāvalinīlakuntalabharairbadhnāsi tasyaśayam|
tānīmāni tavāmba komalatarāaṇyāmodalīlāgṛhāṇyāmodāya
daśāṅgaguggulughṛtairdhūpairahaṁ dhūpaye||
You entertain the slayer of Madana (Shiva) by the means of Your organs of beauty and brilliance, Your black tress-locks imitating the rows of bees. You trap His thoughts. O Mother! Having pleased You in the nice blissful and sporting homes, I wave the incense made of the ten ingredients, fragrant-resin, cow-milk’s butter, and incense-wood for You.||9||
lakṣmīmujjvalayāmi ratnanivahodbhāsvattare mandire
mālarūpavilambitairmaṇimayastambheṣu saṁbhāvitaiḥ|
citrairhāṭakaputrikākaradhṛtairgavyairghṛtairvadhitai-
-rdivyairdīpagaṇairdhiyā girisute saṁtuṣṭaye kalpatām||
I invoke auspiciousness in the temple — with heaps of precious-stones, with gem-decked pillars arrayed in a garland-shape, and with colorful young-women sculptures carrying lamps in their hands whose flames are increased by cow-milk’s butter. O Goddess, the daughter of Himalaya! Accept rows of such divine lamps. Partake all these with happiness.||10||
hrīṁkāreśvari taptahāṭakakṛtaiḥ sthālīsahasrairbhṛtaṁ
divyānnaṁ ghṛtasūpaśākabharitaṁ citrānnabhedaṁ tathā|
dugdhānnaṁ madhuśarkarādadhiyutaṁ māṇikyapātre sthitaṁ
māṣāpūpasahasraṁ amba saphalaṁ naivedhyamāvedaye||
O Goddess of the “hriḿkara”! O Mother! I present the offering of cooked divine grains, split-pea soup with leaves and cow-milk’s butter, many types of rice, rice cooked in milk with sugar, honey and curd, gram-cakes of thousand kinds, and naivedyam bearing fruit situated in precious-stone vessels, in golden vessels, and in thousands of plates.||11||
gacchāyaiḥ varaketakīdalarucātāmbūlavallīdalaiḥ
pūgaiḥ bhūriguṇaiḥ sugandhimadhuraiḥ karpūrakhaṇḍojjvalaiḥ|
muktācūrnṇavirājitaiḥ bahuvidhairvaktrāṁbujāmodanaiḥ
pūrṇā ratnakalācikā tava mude nyastā purastādume||
O Uma! Placed before You is a precious-stone ladle with the fragrance of Ketaki, and has betel-leaves and catechu-leaves — which have many qualities, which have beautiful fragrance, which are resplendent due to the chunks of camphor, which have powdered pearl, which are made in various steps, and which will please the lotus-like mouth in many ways. These are for Your enjoyment!||12||
kanyābhiḥ kamanīyakāntibhiralaṅgārāmalārārtikā
pātre mauktikacitrapaṅktivilasatkarpūradīpālibhiḥ|
tattattālamṛdaṅgagītasahitaṁ nṛtyatpadāmbhoruhaṁ
mantrārādhanapūrvakaṁ suvihitaṁ nīrājanaṁ gṛhyatām||
Accept an Aratī, which is associated with tala of ‘tat-tat’ and beats of drum, which is full of dancing lotus-feet, which is full of mantra-adoration, which is beautifully arranged, which is accompanied by beautiful girls possessing radiance, and which is accompanied by a beautiful plate having colorful pearls and shining lamps made of camphor flame.||13||
lakṣmīḥ mauktikalakṣakalpitasitacchatraṁ tu dhatte rasāt
indrāṇī ca ratiśca cāmaravera dhatte svayaṁ bhāratī |
vīṇāmeṇavilocanāḥ sumanassāṁ nṛtyanti tadrāgavadbhāvaiḥ
āṅgikasātvikaiḥ sphuṭarasaṁ mātastadākaṇyartām ||
Lakṣmī holds an umbrella — which is bejeweled, sparkling, white and decorated with pearls — over You; Indrāṇī and Rati sway hand-fan for You; Bhāratī has the string-lute [to which] celestial dancers with beautiful eyes are dancing gracefully. O Mother! Hear the clear songs coming out of the sāttvika sounds possessing musical patterns.||14||
hrīṁkārātrayasaṁpuṭena manunopāsye trayīmaulibhiḥ
vākyairlakṣyatano tava stutividhau ko vā kṣametāmbike |
sallāpāḥ stutayaḥ pradakṣiṇaśataṁ saṁcāra evāstu te
saṁveśo namasaḥ sahasramakhilaṁ tvatprītaye kalpatām ||
O Mother, Who is prayed by men with the three parts of the “hriḿkara”, and Whose manifestation is the aim of the words of the three-heads [of hrīḿkāra]! Who knows how to pray You. O Ambika! Forgive me. [So] Let my uttering be Your eulogies, let my walking be hundred pradakṣiṇā around You, let my dreaming be thousand salutes to You. Partake them with happiness.||15||
śrīmantrākṣaramālayā girisutāṁ yaḥ pūjayeccetasā
saṁdhyāsu prativāsaraṁ suniyatastasyāmalaṁ syānmanaḥ |
cittāmbhoruhamaṇṭape girisutā nṛttaṁ vidhatte rasādvāṇī
vaktrasaroruhe jaladhijā gehe jaganmaṅgalā ||
He who regularly worships the daughter of Giri (Himalaya) with consciousness and with this garland of Mantra-syllables, during the evening and the morning prayers — the daughter of Giri will dance in the maṇṭapa of lotus-like-mind, will never leave His tongue as Sarasvati, and will never leave his lotus-face as Lakshmi.||16||
Poet: Ādi Śańkarācārya
Translator: Arjun Kanagal
Citation.
http://svayambhu.blogspot.in/2012/10/mantra-matrika-pushpamala.html
http://en.wikipedia.org/wiki/Matrikas
http://orissa.gov.in/e-magazine/Orissareview/2009/September/engpdf/59-61.pdf
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