alphabet. A process of this worship, Matrika-nyasa (lit. "installation of the Mothers"), is described in Devi Gita, part of Devi Bhagavata Purana. It involves installation of powers of Matrikas – as letters of the alphabet – in one's body, by "feeling the deity worshipped in different parts of the body" like head, face, anus and legs and reciting mantras. The Hrillekha-matrika-nyasa, a more specialized form of Matrika-nyasa, combines the installation of "most powerful set of all letters (Matrikas)" with the seed syllable of Goddess Bhuvaneshvari. Stone inscriptions of Tantric worship of The Matrikas are found in Gangadhar, Rajasthan(by king Vishvavarman- 423 C.E., identified as the first epigraphic evidence of Tantra worship); in Bihar (by Guptas – fifth century) and in Deogarh, Uttar Pradesh (by – sixth century). The Gangadhar inscripture deals with a construction to a shrine to Chamunda and the other Matrikas, "who are attended by Dakinis (female demons)" and rituals of daily Tantric worship (Tantrobhuta) like the ritual of Bali (offering of grain). The eight Matrikas are said to reside the second line of bhupura in Sri Chakra. They are frequently aligned with the Eight Bhairavas, as in . The (1.33) explains that the primary function of Matrikas is to preside eight groups (vargas) of letters of Devanagari alphabet, while Brahmayāmala states they issue originate from the vowels. Rituals and goals of worship The Natya Shastra (13.66) recommends worship to Matrikas before setting up the stage and before dance performances. Indra declares in chapter 90 of Devi Purana that the Matrikas are the best among all deities and should be worshipped in cities, villages, towns and shields. Matrikas are generally to be worshipped on all occasions with Navagraha (the nine planets) and the Dikpala (Guardians of the directions) and at night with the Goddess. The Matsya Purana and Devi Purana prescribe that Matrika shrines should be north-facing and be placed in northern part of a temple-complex. The temples of the Matrikas are found earliest dating to the fourth century and from textual evidence, it is predicated that "there must be impressive shrines all over the [Indian] subcontinent". Although circular Mandalas and Chakras are mentioned in religious texts, most existing shrines are rectangular in nature. Pal speculates that earlier circular shrines, which open to the sky or under trees of less durable material were replaced by the Guptas in stone as rectangular shrines. The Devi Purana mentions the Matrikas