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Veera-Bhadra Murthy

VEERA-BHADRA-MURTHY

Veera-Bhadra though an attendant or one of Shiva Ghanas is usually identified with a variant form of Lord Shiva himself as one among the SIXTY-FOUR forms of Lord Shiva. He is said to have flashed forth from the matted locks of an indignant Shiva ( Rudra-Jata-Sambhava / Rudra-Kopa-Samudbhuta ). After Sati immolated herself in the Yagna of her father Daksha-Brahma, Shiva sent Veera-Bhadra to kill Daksha and destroy his sacrifice. So he is usually represented as Yanaka-Murthi or as one on his mission of destruction. There are several forms in which Veera-Bhadra is shown. Usually he is black in colour, three eyed, sporting a garland of severed heads or Skulls and having a Sword and Shield in two hands and Bow and Arrow in upper hands. He also wears Serpents as his ornaments.

As per Karanagama Bhadrakali stands on his left while Daksha with Goat head and horns is on his right in Anjali posture. Veera-Bhadra after beheading Daksha, at the bequest of the Gods replaced it with the head of a sacrificial Goat. Daksha after recovering his life remained in Shiva-Dhyana-Parayana.

Shilpa-Samgraha enumerates three varieties in Veera-Bhadra Images as
1. Sattvic ( Two armed ),
2. Rajasic ( Four armed ) and
3. Tamasic ( Eight armed ) in nature.
All of them have dark complexion, have Jata-Makuta and wield various arms.
Thus the Yoga-vira is seated in Sukasana with only Sword and Shield in his two arms and his right leg resting on the ground.
The Bhoga-vira is standing with four arms and has bow and arrow in the other two hands. He also wears a Munda-Mala and Daksha is seen standing on his right side.
The Vira-vira with eight arms, is shown in walking posture and carries a Trident, Sword, Arrow and Antelope in right arms and Skull-cup ( Kapala ), Shield ( Khadga ), Bow and Goad ( Mazhu ) in his left hands. This form is beautifully sculptured in Thiruvannamalai Temple and is worshipped as Aghora-Rudra-Murthi or Maha-Bhairava-Murthi.

In Shilpa-Ratna he is eight armed and rides a Vedala-Vahana ( Vampire ) and is surrounded by his Bhuta-Ghanas ( Nija-Gana-Sahita ). He is white complexioned and fierce looking. His tawny red matted locks is tied into a Knot in the top of his head ( Jata-Bhandha ) and adorned with the crescent Moon. His hands carry Battle-Axe, Hand-Drum, Sword, Shield, Skull-cap, Spear and his front two hands are in Abhaya-Varadha gestures. He is clad in Tiger skin.

In his Digambara Form, his body is adorned with many Serpents ( Bhujanga-Gana-Bhushana ) and his third eye is equally awesome. His eye brows are knit in anger and his hair is like flames ( Jvala-kesa ). His body is smeared with the blood of the enemies slain by him and he also carried a Gada ( Club ) and Trishula ( Trident ).

In Sapta-Matruka Panels we find Veera-Bhadra is in the right end and Ganapathi is in the left end flanking the Seven Mother Goddesses in between.

As per Roopamandanam :-

Veereswaracha Bhagavan Vrisharoodo Dhanur dhara :
Veena hastha : Trisulamcha Mathrunaam akradho bavedh //

Veerabhadra when placed along with the Sapta-Matrukas is seen holding the Bow, Arrow, Veena and Trisula, with a Varadha-Hasta in sitting posture with the Nandhi Vahana at his foot.

The Utsava-Murthi of Thiru-Pariyalur on the South Bank of Cauvery near Sembonnar Kovil ( In Mayiladuthurai-Tarangampadi Road ) is six armed with Trishula, Club, Sword, Bell, Skull-cup, and Axe. The Veerateswarar Temple is one of the Ashta-Veeratanam ( Eight Places of Valour of Shiva ) and the place is also called as Keezha-Parasalur. There is a sculpture of Daksha in Shiva-Pooja in the wall of Sanctorum. The Ardha-Jama Pooja ( Last pooja of the day before closing the temple ) is done for Lord Bhairava in this temple.

Karanagama depicts Veerabhadra as one who redeems our Sins, relieves all our sufferings, destroyed the Yagna of Daksha, has four arms, three eyes and sports a Jatamakuta akin to flames, has prominent teeth, wears a garland of bells and a garland of skulls. He is wearing a Paduka in his feet and wears ornaments in ankles. His neck is blue and his dress called “Kanchugam” is tightly worn around his loin. The weapons that he carries are the Sword, Shield, Bow, Arrow, Skull, and Pindi-palam. His complexion is fiery red and has fierce eyes. He is also represented with 32 arms in some Agama works.

According to Sri-Tattwa Nidhi, he is four-armed, three-eyed, has a Jatamakuta, has Sword and Arrow in his right arms and Bow and Gada in his left arms. He also has a beard and wears a garland of Skulls
( Mundamala ) and also of Bones ( Rundamala ). He has Paduka in his feet and wears Serpents on his body and ears and is accompanied by Bhadrakali. Daksha-Brahma in brahmanical form with Goat head and two horns is seen on his right in Anjali posture in Shiva-Dhyana.

Veerabhadra Dhyana-Shloka :-

Svethangam Sesha Bhushangam Khadga Veena dharam Subham /
Drutakrishnamrigam veeram Shaardhoolajidhavasam //
Arthonmeelita Netram dham Trinetramcha Jadataram /
Suganthi Pushpamalam Sri Veerabhadram Namamyaham //

“I worship thee, the White complexioned Veerabhadra, wearing Serpents as Ornaments, holds the Antelope in hand, wearing Tiger skin in his waist, with half closed eyes along with the Third eye in his forehead, his matted hair locked as Jatamakuta, and wearing a garland of Fragrant flowers”.

Another Dhyana Shloka of Veerabhadra :-

Shannetram Trimugam Bheemam Kalamegha Samaprabham /
Udharsijvalanam Neelaghatram Shatbhahu Shobinam //
Banapatrasi Soolekshu Chapa Khadga dharam Subham /
Bhoothapretadhi Dhamanm dushtarati vinasanam /
Meru vasam Mahesam tam Veerabhadram Namamyaham //

"I worship the Black complexioned Veerabhadra with Three Faces, Six eyes, in a Fierce form with flaming Fire as his hair-locks, and with six arms holding Banapatra, Sword, Trishulam, Bow, Arrow, and blesses all who worships him, tames and controls Bhutas and Pretas ( Demons and Vampires ), and kills all the evil enemies, and dwells forever in the Hill of Meru".

Amsumadbedagama Dhyana-Shloka :-

Chaturbhujam trinetram cha Jatamakuta manditham /
Saravabharana samyuktham swethavarnam vrushadvjam //
Soolam cha abhaya Hastham cha dakshinedhu karatvayam
Gadha varadha hastham cha Vama parshvey karathvayam //
Swetha Padmasanasoonam Vadavriksha Samasritam /
Veerabhadram Idhikyadam Brahmi roopam dhadha shrnu //

" I worship the White complexioned Lord Veerabhadra with four arms, three eyes, Jatamakutam, Sarva-abharanam ( variety of Jewellery ), Rishaba Kodi ( Flag with Nandhi ), Right arms having Trisula, Abhaya gesture, Left arms having Gadha and Varadha gestures, sitting under the Alamaram / Peepal Tree, on a White Lotus seat…"

Akasha-Veerabhadra Mantra :-

Kalarudra Rushihi :/
Jagadhee Chandaha :/
Veerabhadra Devata :/
Vam Beejam :/
Hoom Shakthihi :/

Dhyanam :-

Maragata Manineelam Kinginee Jalamaalam /
Prakadita Mugameesam Bhanu Soma-Aagni Netram ://
Hariharamasikedatraya Kradhandakra Hastham /
Vidhudharam ahi Bhusham Veerbhadram Namami : //

“I worship thee, Lord Veerabhadra, of Blue-Black complexion, wearing an Ornament of Bells, in a fierce looking form of Shiva with the Sun, Moon and Agni as three eyes, representing the Vibhuti of both Shiva and Vishnu, and holding the Sword, Shield and Club, wearing the Crescent Moon in his hair and Serpent garlands adorning the body...”

Mula Mantra :-

O Namo Veerabhadraya Vairi Vamsha Nivinasaya Sarvaloka Bayangaraya Beema Veshaya Hoom Phat Vijaya Vijaya Hreem Hoom Phat Svaha ׀

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I have tried my best to collect as much materials as possible with my limited resources on Lord Veerabhadra and I welcome any additional information to enlighten everyone on the Glory of Worship of Veerabhadra. Even the picture depicted in this Blog has been created as per the Dhyana-Shloka given above as a representation of a DHUSHTA-NIGRAHA-ANUGRAHA-MURTHI of Lord Shiva.

Sapta-Matrukas in Puranic Lore

The Seven Divine Mothers are indeed an interesting group of goddess, and in the hindus perception of divine feminine, they occupy an important place. Nevertheless the myth about the Matrukas does not only confine in vast Hindu pantheon, but also in the other cultures. There are many different myths about the origins of the Saptha-Matrukas. They are being mentioned several times in several text namely the Mahabaratha, Devi Mahatmya, Linga-purana, Matsya-purana, Bhagavata-purana and Vishnu-dharmottara-purana. They have a common attribute namely the auspicious and the inauspicious form. More often they are being known for their inauspicious form. By and large they always function as a group and share common attributes. Many times they are unspecified in numbers. In their “Auspicious form” they function as a supportive role in maintaining Dharmic cosmic order as :

1) Warrior Goddesses :-
(a) In Devi-Mahatmya : As Seven Mothers, they battle together with Durga, Sivaduti and Chamunda against Subha and Nisumbha. (b) In Varaha & Matsya-purana they assist Siva in combating against Andhaka. In association with Karthikeya, they fought with him against demons. In relation to the battle they fought together with Karttikeya, some of these Matrkas are described as having lovely form, cheerful, fair skin and youthful. Others are often depicted as having long nails, large teeth and protruding lips. They inspire their foes with terror, and they are like Indra in battle. They live in trees, at crossroads, on mountains, at spring, in burning grounds, and they speak a variety of languages. More often they are dark skinned.

2) As Mothers, there are several myths about the role the Matrkas played especially with Hanuman & Karthikeya :- (a) It is said Karthikeya was born from the spark of Shiva’s third eye into six babies. He was looked after by six Mothers [ possibly gauris ] till he is a young boy. Parvathi then came, and merge all these six babies into “One” as Shanmugha. These six mothers then became stars – Constellation of Karthika. And it is said that during Karthekai night, these six stars are visible in the night sky. (b) A myth tells a story of two sisters give birth to half a child, they abandoned the deformed creatures at cross roads. Jara, a demon goddess { she feeds on flesh and blood } take the child away, combined the two infants into a whole being and she gives the whole child to the king. In gratitude the king orders that she be worshipped throughout the region at a great festival in her honour. In their inauspicious forms, of which they are commonly referred to, they are often depicted as ferocious , terrible, dangerous to children and pregnant woman. There are several myths to this association with children, more often with Karthikeya. The Matrkas are being sent by Indra to kill the youth Karthikeya shortly after his birth. When they approached the child, however their breast ooze milk and they asked him to adopt them as his mothers. Two of these goddess are described as a) born of anger and to carry a spike on her head b) bad tempered of red complexion, a daughter of the sea and live on blood. Another myth in association with Karthikeya mention about a host of ferocious and terrifying ones, born from the child when Indra strikes him with his thunderbolt. These goddess are as follows : Kaki, Halima, Malini, Brhali, Aryu, Palala, and Vaimitra. Karthikeya eventually adopt them as his mothers. With regards to the Six mothers who take care of baby Karthikeya, there is another myth to the story. It is said that the six mothers who take care of Karthikeya are the wives of Six sages. They have been wrongly accused for being Karthikeya’s real mothers. They are then divorced by their husbands and so come to Karthikeya and appeal to him to adopt them as his mother. As a group they are then being called the Maha-Matrkas [ The great mother ]. He agrees to become their adopted son and asked them if they have any wishes . They made two wishes namely to be recognized and worshipped as “The Great Goddesses” and to live off the children of men because they themselves have been divorced and cheated of having a children of their own. Karthikeya however refused to grant them the second wish, but instead told them that they can play a "protective" role as mothers to these children. Karthikeya later told them that they can torment children until they reach 16 years of age. Just as Mariamman is associated with diseases, the Matrukas are seen as being behind the illness and death of children. Since Devi is all, it is inevitable that some of Her forms will represent the most fearful elements of Nature. In short, the Seven Mothers are the handmaidens of Chandi [ Durga or Parvati ], who declared her Seven handmaidens to be worshipped as virgin mothers. This cult of the Seven Mothers is found all over India. Pregnant women and nursing mothers worship them. When these goddesses are angry, they make women barren and strike newborns with fatal fevers. When they are appeased, they ensure the health and happiness of children. The behaviors of the Matrukas are no different than what is portrayed of Maha-Kali. The Matrukas are too part of the Mother. In Devi-Purana they are said to be the multiform of the Mahavidyas. Now to say that the Matrukas are totally out of control is not true because they too have their limitations. Its when they go beyond the limits that they become Demons and Asuras, thereafter need to be punished. The following instances explain as to why I say the Matrukas is not totally uncontrollable :-

1) After the battle the Matrukas announce they will now proceed to devour all the gods, demons and people around the world. Shiva commands them not to do this, but they ignore him and begin a rampage of destruction. Shiva summon Narasimha, Vishnu's man-lion form who creates a host of benign goddesses and they in turn calm down the terrible Matrukas and stop their destruction, of which they did.

2) The demon Sumbha has accused Devi of false pride an haughtiness, for in the foregoing encounters she has relied not on her own strength but on that of others. At this point, Devi proclaims her relation to the apparently heterogeneous forms of the Goddess : “I alone exist here in the world, what second, other than I, is there ? O wicked one, behold these are my hierophanies ( or extraordinary powers ) entering back into me”…. Thereupon, all the goddesses, led by Brahmani, went to their resting place in the body of Devi, then there was just Devi alone. Subsequently, Devi throws own the gauntlet for the final combat:"when I was established here in many forms, it was by means of my extraordinary power. That is now been withdrawn by me. I stand utterly alone. May you be resolute in combat"

Chamunda - Seventh of Sapta-Matrukas

CHAMUNDA MATRUKA SHAKTHI

7. Chamunda :-
The Seventh matruka is black coloured and fierce looking with a Corpse as her seat. She wears Serpents on her body. Both her eyes as well as her stomach are sunken. She has ten arms. In the right she holds Ullakkai, Chakra, Chamara, Ankusham, Sword and in the left she holds Kedaya, Pasa, Bow, Dandha, Kodari as per Sri-Tattwa-Nidhi. She is red complexioned as per Vishnu-Dharmothara-Purana.

Devi-Mahatmyam says she has only two arms with Sword and Noose. According to Agamas she is red complexioned has four arms only with three eyes. With some texts, she has emaciated body, three eyes, sunken belly and a terrifying face with a grin. She is shown wearing a Mundamala ( Necklace of severed heads ). She has a very heavy Jatamakuta tied with a serpent, and her four hands hold Damaru, Trishula, Khadga and Panapatra. Her vahana is Jackal.

Dhyana Sloka :-

Chathurbhujam Trinetram cha Kalamega Samaprabham /
Damshtra Karala Vadanaam Vyakrasarmaam Parojvalaam //
Sa Katghaam Soolahasthaam cha Kabala Bayadharineem /
Kinginee Malayayukthaam karanda Maghudaan vidhaan //
Siromalaa Samayukthaam Predha Vahana Samsthithaam /
Binasthaneem Yowvanam cha Chamundaam Bavayeth sadha //

Gayathri :-

Om Pasathvjaya Vidmahe Soolahasthaya Theemahi /
Thanno Chamundi Prajodayaath //

Maahendri - Sixth of Sapta-Matrukas

MAAHENDRI MATRUKA SHAKTHI

6. Maahendri or Indrani :-
The Sixth Matruka is Aindri or Maahendri is fair complexioned with four or six arms. She holds Varadha-Abhaya gestures in two arms, while in the other arms she has Akshamala and Vajrayudha on one side and Lotus and Vessel in the other side. She holds Vajra and Spear in two arms and Varadha-Abhaya gestures in other two arms according to Poorvakaranagama and Amsumathbedagama. In Devi-Bagavatham she is described to hold Goad and Vajra as weapons. Wearing a Kiritamakuda with plenty of ornaments she is of Sowmya nature and many Agamas state that she has thousand eyes. Elephant adorns her Flag as well as being her Vahana.

Dhyana Sloka :-

Ekavaktram Dvinetraam cha Chaturbhuja Samanvidham /
Sa Ratna MagudobedhaamHemavarnaam Swaroobineem //
Vara bayakaram Bhojaam Vajram Sakthim cha Dharineem /
Maahendrim Matharam Vandhe Gajavahana Samsthithaam //

Gayathri :-

Om Gajathvjaya Vidmahe Vaarahasthaya Theemahi /
Thanno Maahendri Prajodayaath //

Varahi - Fifth of Sapta-Matrukas

VARAHI MATRUKA SHAKTHI

5. Varahi :-
The Fifth Matruka also called as Panchami being listed Fifth in this Sapta-Matrukas is also dark complexioned, with human body and boar's head, decorated with Kiritamakuta adorned with Crescent Moon. Her upper right hand holds a dark Danda or Hala and upper left an Ankusha. The lower right wields a Vajra or a sword, and the lower left has a Panapatra. Her vahana is Buffalo. When she has six arms, the right arms have Varadha gesture, Dandha and Sword, while the left arms show Abhaya Mudra, Shield ( Ketayam ), Banapaatra ( Vessel ). Dandhanadha-Varahi, Swapna-Varahi, Suddha-Varahi are different forms described in Agamas. Boar faced golden Devi holds Sanghu, Chakra, Plough ( Kalappai ), Dandha ( Ullakai ), Pasa ( Noose ), Ankush ( Goad ) and Club ( Staff ) with two arms in Varadha-Abhaya Mudras and is called Dandhanadha-Varahi. The dark skinned ( Mega-varnam ) Boar faced Devi with three eyes and crescent Moon hold in her arms Sword, Kedayam ( Shield ), Noose and Sickle with two arms in Varadha-Abhaya Mudras and is called Swapna-Varahi. The Blue coloured Boar faced Devi has projecting white tooth adorned with crescent Moon in her head and holds Trisula, Kapala ( Skull ), Ullakai, Serpent and is called the Suddha-Varahi.

Dhyana Sloka :-

Ekavaktram Dvinetraam cha Chaturbhuja Samanvidham /
Krishnambara dharam Devim Varaha Chakra samyuthaam //
Halamusala Hastham tham Vara Bayakaram Bhujam /
Simhavaha Samaroodaam Krita Magudojwalaam /
Sarvaalankara Sambannaam Varaheem Pujayeth budhaha //

Gayathri :-

Om Mahishadvjaya Vidmahe Dandhahasthaya Theemahi /
Thanno Varahi Prajodayaath //

Vaishnavi - Fourth of Sapta-Matrukas

VAISHNAVI MATRUKA SHAKTHI

4. Vaishnavi :-
The Fourth Matruka is dark-skinned ( Blue ) and holds Conch and Discus in the two upper hands and Gada in the lower right hand, while the lower left hand holds the Lotus flower. When she has six arms she has Varadha and Abhaya gestures in the remaining arms. She is adorned with resplendent ornaments and yellow garments. Garuda is her Vehicle as well as Flag.

Dhyana Sloka :-

Ekavaktram Dvinetraam cha Chaturbhuja Samanvidham /
Vara bayakaraam Shyamaam Sangham chakrancha Dharineem //
Nava Yowvana Sambannaam Srimath Garuda Vahanaam /
Sarvalakshana Sambannaam Vaishnaveem Devikaam Bhaje //

Gayathri :-

Om Dharshyathvjaya Vidmahe Dandhahasthaya Theemahi /
Thanno Vaishnavi Prajodayaath //

Kaumari - Third of Sapta-Matrukas

KAUMARI MATRUKA SHAKTHI

3. Kaumari :-
The third Matruka is Yellow complexioned with six heads and twelve arms like Karthikeya. With two hands in Varadha-Abhya Mudra, in the other arms she holds Spear, Flag, Dhandam ( Staff ), Vessel, Arrow, Bow, Bell, Lotus, Cock and Parasu ( Axe ). She has thirteen eyes. According to Bhadrakali Prathishtavali she has Varadha-Abhaya Hasthas and holds the Vajra and Sakthi Ayuthas in her other two arms. The peacock is her Vahana and also her Flag.

Dhyana Sloka :-

Ekavaktram Dvinetraam cha Chaturbhuja Samanvidham /
Jatamakuta Samyukthaam Neelavarnaam su yowvanaam //
Varadhabhaya Hasthamtham Vajram Sakthim cha Dharineem /
Sarvalakshana Sambandhaam Kaumareem dham Vibhaavayeth //

Gayathri :-

Om Shikitvjaya Vidmahe Vajrahasthaya Theemahi /
Thanno Kaumari Prajodayaath //

Maaheswari - Second of Sapta-Matrukas

MAAHESWARI MATRUKA SHAKTHI

2. Maaheswari :-
The second Matruka is White complexioned with three eyes (Trinetra) in each of her Five heads. When she has ten arms, she wields in her right arms Sword, Vajrayudha, Trishulam, Parasu or Axe and abhaya hastha. In her left five arms, she holds Pasam, Bell, serpent, Ankush and Varadha hastha. She also has a crescent Moon on her Jatamakuta. Mostly she is sported with one head only. While she has four arms as per some Agamas, in her two upper hands are the Mazhu and Antelope. At times Damaru, Trishula, Akshamala and Panapatra or an axe and antelope are seen in her arms. Nandi ( Bull ) is her vehicle as well adorns her Flag.

Dhyana Sloka :-

Ekavaktram Trinetraam cha Mahadevim Chathurbhujaam /
Jatamakuta Samyukthaam Chukla Varnaam Sushobithaam //
Varadhabhaya Hasthamtham Mrugam Danganja Dharineem /
Vrushavaha samaroodaam Vandhe Maheswarim Subhaam //

Gayathri :-

Om Vrishadhvjaya Vidmahe Mrigahasthaya Theemahi /
Thanno Rowdri Prajodayaath //

Brahmi - First of Sapta-Matrukas

BRAHMI MATRUKA SHAKTHI

Brahmi :-
The first Matruka in the series is Yellow complexioned with four heads, three of which are generally visible in her sculptures while the fourth one is at the back. Of her four hands, two are in Varada and Abhaya gestures, while in the other two she holds a Pasha or Rosary, a Lotus stalk or Kamandalu. She is adorned with Yellow attire, Akshamala and Karandamakuta. Swan is her Vahana as well as in her Flag. In some Agamas she is seated on a Lion or a Lotus and may have six arms or only one head instead of four heads.

Dhyana Sloka :-

Chaturbhujaam Chathurvakthram Peethamalyambaro Jwalam /
Varadha bayahastham cha Sakshamalam Skanditham //
Jadamakuta Samyuktham Simhavahana Susthitham /
Sarvabharana Samyuktham Brahmeem Dhyathwa Prabujayeth //

Gayathri :-

Om Hamsathwajaya Vidmahe Kurcha Hasthaya Theemahi /
Thanno Brahmi Prajodayaath //

The Seven Godesses in Devi-Mahatmyam

In the 3rd episode of Devi-Mahatmya, the demons Sumbha and Nisumbha, having asurped the Gods from their positions, confronted the Devi in the battle field. As the Demon Armies approach the Devi, the male Gods created their Sakthis as female counter parts to help in the battlefield. Thus seven such Sakthies were created resembling closely the male Gods from whom they are said to have arisen. Basically all the Seven were Fierce Godesses and invariably associated with Para-Devata in her battle against Demons or Asuras.

Thus,
Brahmi was created from the God Brahma with Akshamala and Kamandalu riding a Swan. Maaheswari created from Shiva adorned with a Crescent Moon wore Serpent Ornaments in her limbs, held a Trident and rode a Bull. Kaumari created from Karthikeya rode a Peacock and held the Spear. Vaishnavi created from Vishnu rode a Garuda holding a Coch, Discus, Mace, Bow and sword. Vaarahi created from Varahamurthy was in the form of a Boar like Varaha Avatar of Vishnu. Narasimhi created from Narasimha Avatar of Vishnu had the form of She-Lion. Aindri created from Indra held the Thunderbolt in her hand and rode an Elephant.

Collectively called as Sapta-Matrukas, they brought havoc to the Demon Armies. In this Slaughter they were also assisted by Kali ( Also called as Chamunda ) and Sivadhuti ( Created from Devi herself ). In their Victory over the Demons they danced after the battle having been drunk with the blood of their victims. Subsequently after Nisumbha was killed, Sumbha challenged the Devi for a Single “One-on-one” Combat. In acceptance Devi absorbed all the Sapta-Matrukas within herself referring them as different manifestation of herself.

In the tenth Chapter called "The Slaying of Sumbha" of Devi Mahatmya in Markandeya purana, their conversation is quoted as follows :-
(1-3) The Rishi said :
Seeing his brother Nisumbha slain, who was dear to him as his life, and his army being slaughtered, Sumbha angrily said ,"O Durga who are puffed up with the pride of strength, don't show your pride ( here). Though you are exceedingly haughty, you, resorting to the strength of others, fight"
(4-5) The Devi said :
I am all alone in the world here. Who else is there besides me ? See, O vile one, these
Goddesses, who are but my own powers, entering into my own self !
(6) Then all those, Brahmani and the rest, were absorbed in the body of Devi. Ambika alone then remained.
(7-8) The Devi said :
The numerous forms which I projected by my power here - those have been withdrawn by me (now) I stand alone. Be Steadfast in combat.

Extract from the English Translation by Swami Jagadiswarananda of Sri Ramakrishna Math of Devi Mahatmyam ( Glory Of The Divine Mother ), Mantras of the Sri Durga :-

From The eight Chapter called "The slaying of Raktabija" of Devi-Mahatmya in Markandeya Purana.

12-13. "At this moment, O King, in order to annihilate the enemies of devas and for the well-being of the supreme devas, there issued forth, endowed with exceeding vigour and strength, Saktis from the bodies of Brahma, Siva, Guha, Visnu and Indra, and with the form of those devas went to Candika…

14. Whatever was the form of each deva, and whatever his ornaments and vehicle, in that very form his saktis advanced to fight with the asuras.

15. In the heavenly chariot drawn by swans advanced Brahma's Sakti carrying a rosary and a Kamandaly. She is called : Brahmani.

16. Mahesvari arrived, seated on a bull, holding a fine trident, wearing bracelets of great snakes and adorned with a digit of the moon.

17. Ambika Kaumari , in the form of Guha holding a spear in hand riding on a fine peacock, advanced to attack the asuras.

18. Likewise, the Saktis of Visnu came, seated upon Garuda, holding conch, club, bow and sword in hand.

19. The Saktis of Hari, who assumed the incomparable form of a sacrificial boar, she also advanced there in a boar-like form.

20. Narasimhi arrived there, assuming a body like that of a Narasimha, bringing down the constellations by the toss of her mane.

21. Likewise the thousand-eyed Aindri, holding a thunderbolt in hand and riding on the Lord of elephants arrived just like Sakra ( Indra )

22. Then Siva, surrounded by those saktis of the devas, said to Candika, 'Let the asuras be killed forthworth by you for my gratification."

23. Thereupon from the body of Devi Issued forth the Sakti of Candika, most terrific, exceedingly fierce and yelling like a hundred jackals.

24. And that invincible ( Sakti ) told Siva, of dark coloured matted locks, "Go my lord, as ambassador to the presence of Sumbha and Nisumbha"

25. "Tell the two haughty asuras, Sumbha and Nisumbha, and the other asuras assembled there for battle.

26. "Let Indra obtain the three worlds and let the devas enjoy the sacrificial oblations. You go to the nether world, if you wish to live.

27. But if through pride of strength you are anxious for battle, come on then. Let my jackals be satiated with your flesh."

28. Because that Devi appointed Siva himself as ambassador thenceforth she became renowned in this world as Siva-duti.

32. Then, in front of him ( Sumbha ), stalked Kali, piercing the enemies to pieces with her spear and crushing them with her skull-topped staff.

33. And Brahmani, wherever she moved, made the enemies bereft of valour and prowess by sprinkling on them the water from her Kamandalu.

34. The very wrathful Mahesvari slew the daityas with her trident, and Vaisnavi, with her discuss, and Kaumari with her Javelin.

35. Torn to pieces by the thunderbolt which come down upon them, hurled by Aindri, daityas and danavas fell on the earth in hundreds, streams of blood flowing out of them.

36. Shattered by the boar-formed goddess Varahi with blows of her snout, wounded in their cheats by the point of her tusk and town by her disucss, the asuras fell down.

37. Narasimhi, filling all the quarters and the sky with her roars, roamed about in the battle, devouring other great asuras torn by her claws.

38. Demoralised by the violent laughter of Sivaduti, the asuras fell down on the earth; She then devoured them who had fallen down.

39. Seeing the enraged band of Matrukas, crushing the great asuras thus by various means, the troops of the enemies of devas took their heels.

40. Seeing the asuras harassed by the band of Matrukas and fleeing, the great asuras Raktabija stroded forward to fight in wrath.

41. Whenever from his body there fell to the ground a drop of blood, at that moment rose up from the earth asuras of his stature.

42. The great asuras fought with Indra's Sakti with club in his hand; then Aindri also struck Raktabija with her thunderbolt.

43. Blood flowed quickly and profusely from him, who was wounded by the thunderbolt. From the blood rose up
( fresh ) combatants of his form and valour.

44. As many drops of blood fell from his body. So many persons came into being, with his courage, strength and valour.

45. And those persons also sprung up from his blood fought there with the Matrukas in a more dreadful manner hurling the very formidable weapons.

46. And again when his head was wounded by the fall of her thunderbolt, his blood flowed and there from were born persons in thousands.

47. Vaisnavi struck him with her discuss in the battle, Aindri beat that Lord of Asuras with her club.

48. The World was pervaded by thousands of great asuras who were of his stature and who rose up from the blood that flowed from him when cloven by the discuss of Vaisnavi.

49. Kaumari struck the great asuras Raktabija with her spear, Varahi with her sword, and Mahesvari with her Trident.

50. And Raktabija, that great asuras also, filled with wrath, struck everyone of the Matrukas severally with his club.

51. From the stream of blood which fell on the earth from him when he received multiple wounds by the spears, darts and other weapons, hundreds of asuras came into being.

52. And those asuras that were born from the blood of Raktabija, pervaded the whole world; the devas got intensely alarmed at this.

53. Seeing the devas dejected, Candika laughed and said to Kali ."O Chamunda, open out your mouth wide, with this mouth quickly take in the drops of blood generated by the blow of my weapon and (also) the great asuras born of the drops of blood of Raktabija.

The Seven Mother Godesses

The Sapta-Matrukas are thus accepted as the Sakthi Components of Brahma, Shiva, Karthikeya, Vishnu, Varahamurthy, Indra and Yama and are worshipped as Parivara-Devatas in both Shiva and Sakthi Temples. They also constitute a group of Deities worshipped in one Avarana of the Yantra of both Shaivite as well as Shakteya tradition. They are also installed along with Ganapthy and Veerabhadra or Bhairava all over India either in a row or in separate temples. There are variations in the number of th Mother Godesses as well as their order. At times even upto SIXTEEN Matruka-Sakthis are quoted in Skandha-prana, Devi-purana, Brahma-Vaivartha-purana etc. Devi-Bagavatham, Nitya-Shoda-Sigarnavam, Prapancha-sara-samgraha, Linga-Puranam, Mantra-Mahoddhathi, Varaha-purana mention them as Eight in number. According to the Sculptures seen they are listed as Brahmi, Maaheswari, Kaumari, Vaishnavi, Varahi, Indrani and Chamunda. All the Matrukas are found sitting in Lalitasana posture with left thigh folded and right foot seated down. They are adorned with heavy ornaments, necklaces and circular ear-rings. Each has four hands in which they wield the attributes of their male counterparts. Except Kaumari, Vaishnavi, Varahi and Aindrani who are adorned with Kiritamakuta, the other Matrukas have Jatamakuta or Karandamakuta. They were usually sculpted together in a single stone with two hands in Abhaya-Varadha Mutras and other two hands holding the respective weapons in sitting posture along with their Vahanas sculpted below each Deity. Moreover the series start and end with either Bhairava or Ganapathy. At times they are seen with Babies in their lap or beside them to denote their Maternal Presentation. Rooba-mandanam says that Veerabhadra must be on their left and Ganapathy must be on their right sides. Veerabhadra or Bhairava is depicted in Padmasana Posture with two hands in Abhaya-Varadha-Mudra and two hand holding Trishula and Gada with his Rishaba-Vahana. In Tamilnadu and Karnataka he is seen to play the Veena too. According to certain Agamas they have their right thigh folded with left leg resting down. Individual description of the Seven Mothers according to various Agamas or Shilpa-Sastra texts like Agni-purana, Amsumathbedagama, Poorva-Kaaranagama, Matsya-purana, Roobavatharam, Roobamandanam, Vishwakarma-Sastra, Shilpa-Ratnam, Sri-Tattwa-Nidhi, Vishnu-Dharmottara-purana, Devi-purana are posted separately.

SAPTA-MATRUKAS

SAPTA-MATRUKAS
or
The Seven Mother Godesses

The cult of Sapta-Matrukas or Ashta-Matrukas date back to very ancient times. According to a legend described Varaha-purana and in Isaana-Sivagurudeva-paddhati, which is followed all over Kerala, the Matrukas were created to help Lord Shiva in his fight against Andhakasura. While Shiva was in combat with Andhakasura, innumerable Asuras arose from the blood that flowed from his body, and in order to eliminate them, Lord Shiva created “Yogheswari” from the Fire that emanated from his mouth. He also created a Sakthi called “Maaheswari” who thus came to be called as “SIVADHUTI”. Brahma, Indra, Varahamurthy, Vishnu, Karthikeyan and Yama all created their Sakthis into distinct Devis to help Lord Shiva and they collectively formed the Sapta-Matrukas. In Suprabedagama it is stated that they were created to help Brahma to fight against the Asura Nairita. According to Devi-Mahatmya and Markandeya- purana the Sapta-Matrukas were created to help Devi fight Sumbha & Nisumbha. In some traditions, instead of Narasimhi, Chamunda ( or Kali ) is included and Sivadhuti as Maaheswari in the collective Sapta-Matrukas.

Sree Sampatkari Devi

“SREE SAMPATHKARI DEVI”

“ Sampathkari Samaaruda Sindhura Vrja Sevitha ”

Sri Lalita-Maha-Tripurasundari after creating her army from her own forces, created Four Devis from her own weapons of Pasa ( Noose ), Ankusa ( Goad ), Ikshu-Kodanda ( Bow ) and Panja Bana ( Arrows ).

From Pasa or Noose emerged “Sree Aswarooda Devi” to head the Cavalry of Horses.

From Ankusa or Goad emerged “Sree Sampatkari Devi" to head the Elephant Forces.

From Ikshukothanda emanated “Sree Mantrini Devi" to become the Minister.

From Pancha-Bana arose “Sree Dandini or Varahi Devi" and she became the Chief of all the Armies of the Devi.

The Ankusa ( Elephant Goad ) held in Para-Devi’s hand represents both “Krodha” and “Gnana”. Devi created “Sree Sampathkari Devi” from this Ankusa and made her the head of the Elephant Forces. According to Devi-Mahatmya, “Sree Sampathkari Devi” confronted the Asura Durmada along with thousands of elephants in herds eventually defeating him. The elephant on which she rides is called “RANAKOLAHALAM”. Elephant represents wealth. Hence the worship of Sree Sampatkari Devi brings forth wealth.

What does any Experience do ? When it is enjoyable and a memorable one, it creates happiness within us. The word “Sampath” actually depicts the Inner Peace or Fulfillment obtained subsequent to any enjoyable experience.

Tripudi is Gnana, Gnatru & Gnyeyam, namely the Knowledge, the Learner and the Subject learnt. “Suga-Sampatkari” is actually the Inner Knowledge of the Higher Self which distinguishes these three essentials as separate entities and helps for application or proper use of the external and internal senses for attaining Peace and Happiness.

Thus though “Sampathkari Devi” represents this Inner Joy, she actually directs our Mind towards the Experience first but also regulates the activity of all the Physical Senses.

An “Ankusa” though small can tame even a mighty Elephant. Similarly “Sree Sampathkari Devi “ represents the Restriction of the Physical self required for the Task of controlling our emotions and Senses and thus evolves an Experience. Goad only restricts the Self from striding into evil ways as it controls the elephant and is not meant for driving the Senses into Indulgence like an elephant in “heat”. Thus though our Mind can act independently and also in Speed, it must be restricted and aimed towards obtaining the Inner Peace after the control of Physical Senses.

We can thus deduce that “Ankusa” which is a form of “Krodha” or “Anger” is actually used to obtain “Gnana” or “Knowledge” though Tranquility and Mental Peace obtained by the controlled and appropriate use of our Sense organs.

Bala Devi

"Sri Bala Devi"
"Bhandaputra Vadhodyukta Balaavikrama Nandita"

The Sonidha King Bhandan sends his thirty sons to fight against the Sri Lalita-Maha-Tripura -sundari devi. Sri Bala Devi, aged nine forever, emerged from all the forces of the Paradevata as her daughter. As one who always lives very close to Sri-Lalita-Maha-Tripurasundari, prepares herself for this conflict.

She wore the Armour that emerged from that of Devi and seated on a Chariot named "Karnee- Radham" fought with all the Sons of Asura King Bhanda and ultimately won over them. Mantrini and Dandini narrated her valour in warfield to the anxious Devi who was immensely surprised as well as delighted by the War Tactics of the young Bala Devi.

Bala Devi is the "Anga" Devatha of Sri Lalitamahatripurasundari. Annapoorna Devi is the "Ubhanga" Devatha and Aswarooda Devi is the "Pratyanga" Devatha of the Para-Devi.

Upasana of Sri Bala Devi liberates the Human beings from the Karmic debts of the Ten Indhriyas of the Body. She is equally associated with the Conquest of Ashta-Maha-Siddhies by Yogis and Ascetics.

Ashwarooda Devi

ASHWAROODA DEVI

Sri Lalita-Maha-Tripurasundari Devi created Ashwarooda Devi from "Pasa-Banam" in her hand. She is always alighted on her Horse and heads the Forces of Horses. The Horse which she rides is called as "Aparajita" literally meaning "The Invincible" or which cannot be won-over by anyone. The Five Physical senses like our eyes etc. are these Horses. The Devi riding these horses represents our Mind or Manas. Thus she controls Millions of Minds in this Universe. Worship of this Devi gives us Control of our Mind and thus also our Physical Senses...

Chinthamani-Griha

"CHINTHAMANI-GRIHANTASTA"

The Abode of Para-Devi
Sri Lalita-Maha-Tripura-Sundari,
is Chinthamani-Griha.

I am dedicating this blog to all those who look to Her as the Ultimate.

Salutations to my Guru, Parama-Guru and Paramatma-Guru and all those who made this possible.

Salutations to my Family and all my Friends who share my Ideals and Beliefs in

Shakta, Tantra and Sastra.