Written By Swami Ayyappa Giri
There was once a classic battle between good and evil, from which the ancient Sapta Matrika goddess mothers emerged victorious. It represents the ageless conflict between the forces of darkness and the towering motive within us that yearns for the highest light of truth.
Internally, the battle reflects the soul’s struggle to be free from karma, maya, and the limitations of human ego. Triumph over these limiting influences, and deliverance from illusions of identity with the external self, is the greatest achievement that a soul can make on the journey to full awareness. On a microcosmic level, it heralds the ultimate victory of divinity in achieving full awareness of the True Self; Brahmajnana, the one limitless and undifferentiated consciousness.
These primordial mothers, variously represented in a group of seven or eight, may have first been worshipped as a personification of the Pleiades star-cluster, known in ancient times as the seven sisters.
One artifact from the Indus Valley civilization found near the village of Harappa, displays seven females in a row, and is considered by some to be the earliest known reference to the Matrikas.
The story of The Mothers has appeared in various ways in a number of early manuscripts associated with yoga and tantra. Book ten of the ancient Rig Veda, makes reference to such a group of Matrikas. The first chapter of the Mahabharata also refers to a group, with the phrase Loka-matara, or mothers of the world.
These original seven goddesses, the Sapta Matrikas, are referred to in a Sanskrit inscription discovered in 2019 in the eastern Andhra Pradesh village of Chebrolu. The inscription, issued by King Vijaya, a monarch of the Satavahana Dynasty, has been positively dated back to 207 AD. The ancient sacred text Varuna Purana, relates that the Matrikas were created to help Lord Shiva in his fight against the demon, Andhaka.
When Lord Shiva inflicted wounds on Andhaka, the demon’s blood began to fall. Each drop, upon touching the earth, assumed the shape of yet another Andhaka demon. Knowing this, The Mothers appeared, and began to catch each droplet before it landed, and the demon was thus vanquished.
A similar story of the ancient mothers is found in the Vamana Purana, Devi Mahatmyam, and Devi Bhagavata Purana, all of which describe a great battle which took place between the Matrikas and the demonics, led by Kali-Durga, as they battled against powerful Asuras who were wreaking havoc among sincere and pious beings.
The epics recount that when the demons Chanda and Munda were slayed by Kali, the asura Raktabija entered the battlefield. Enraged, and with weapons drawn, Raktabija charged. Like Andhaka with Shiva, a single drop of Raktabijas’ blood, on reaching the ground, would produce yet another clone of the demon, and behind Raktabija thundered a legion of Asuras, charging on their mounted horses, chariots, and elephants.
Upon seeing the massive army assembled against them, Durga and Kali sounded an earth-shaking roar, and the great goddesses; Brahmani, Maheswari, Kaumari, Indrani, Vaishnavi, Varahi and Chamunda appeared on the field of battle to join the fight.
The grand assembly of cosmic mothers fought ferociously against the Asuras. Working together, they ensured that not a single drop of demon blood reached the earth to spawn another clone. The dynamic Kali and her Matrikas were triumphant. Lord Shiva then appeared, and in his embrace, Maha Kali was returned to the power of her stillness.
Over the centuries, the awesome lion-goddess, Narasimhi Devi, and the goddess of grace and good fortune, Mahalakshmi, have each been included independently in the Ashta Matrika fold of worship, depending on the particular tantric tradition.
We worship these emanations of the divine feminine to this day as the Ashta Matrikas. This book addresses all nine of these goddesses for they are all considered Matrikas, and in different ways, they all play an important role in the Tantric Shakta path, the Kaula tradition of the 64 Yoginis, the transformation of human limitation, and the attainment of purity of character. Kali-Durga, the primordial mother that spawned them all, will also from here on, be referred to as Kali.
Although there were immeasurable challenges in the epic battle described above, the Matrikas persisted in their grim duty, without attachment, just as Krishna advised Arjuna to do in the great war of Kurukshetra.
A number of important principles are demonstrated in this legendary clash between the divine Matrikas and the power-seeking Asuras. The primary principle is that rita (natural cosmic order of balance and alignment) and dharma (spiritual truth-light), will ultimately be victorious over that which creates adharma (disharmony in the natural cosmic order).
The battle also demonstrates the importance of balancing abhyasa (consistent reverent action and effort) with vairagya (non-attachment), in order to achieve true knowledge of the indwelling Self. This balance is needed to guide a soul to eternal freedom. This is reflected in the mystical meditation, “Draw nothing toward you, push nothing away.” The degree that actions are performed with nonattachment is the degree to which the karma of such actions is lessened.
The clash of the Asuras and the Matrikas upholds the unending strength of shakti and the power of the divine feminine generally. It is a sound reminder of the often overlooked, strength of women through the ages. The blood loss described in the battle relates to prana (life-force), which the yogin seeks to retain whenever possible. The blood loss and cloning of adharmic beings that took place during the cosmic battle is also a metaphor for the inherent quality of nature which reflects back any force which pushes against it. When the knowledge of vidya (truth) moves into ascendency, a displayed countereffect of ignorance and avidya (illusion) can occur.
Maha Kali and The Mothers were engaged throughout the battle in capturing the blood droplets, and thus preserving the life force for the dharma. The judicious retention of life force is an important principle in yoga and tantra, exemplified by such practices as the Bhairavi Breath of Ecstasy,[i] Babaji’s Kriya Kundalini Pranayam,[ii] the 20 Kriyas Series, and other similar Kundalini Kriya practices. All of these techniques propel the yogin forward on the path by preserving an accumulation of pranic energy, sadhana shakti and the Grace of the Sathguru.
In the great battle, all are expressive in the harnessing of fierce impulses that are storied as emotion in the human realm. For most of us, society has cultured us into suppressing fierceness and energetic intensity, having labeled it as ‘negative emotion’. Viewed on an individual scale, when we suppress negative emotions, or perhaps impulses of sexuality, we may push those elements deep into the unconscious where these repressed emotions or desires become latent and can later resurface with surprising force. This occurrence can be circumvented through a number of yogic and tantric practices, that provide sacred vehicles for refined expression instead of repression.
In a broad sense, this battle is symbolic of the conflict within all souls between repression and elevation of awareness, between sinking deeper into the darkness of maya, or being immersed in spiritual light. In the broadest sense, the field of battle is the field of conscious awareness within each aspiring soul.
The story of the Matrikas brings many insights. A yogin who sees the relationship between God and mankind as eternally distinct, a dwaitist, ultimately experiences that bliss of difference within the soul. To that yogin, God’s lila (cosmic play), can always be enjoyed
By contrast, the person with the perspective that cosmic oneness is ultimately the sole reality, an Advaitist, may expect and aspire to merge with the undifferentiated oneness of all things, in the course of time. Advaita holds that all difference is the result of the illusion of creation – Mahamaya.
Just as the Dwaitist may choose to remain a distinct and separate soul from the cosmic source, the Advaitist ultimately experiences that all beings are engaged in a play of light, and that there are not multiple entities within the universe because the self alone exists in and through all things. This is an experience wherein there is only one source/being, referred to as Brahman in the Upanishads, and is described as the state of Nirvikalpa Samadhi in the yoga of later centuries. Yoga and tantra provide many practical vehicles to guide souls to this unified stage that is beyond even bliss itself.
Entering into a relationship with the Ashta Matrikas has a profound effect on yogins and devotees of Shakti. In some cases, long suppressed negative emotions emerge, which can then be cleared out through yogic means.
A person may have hidden emotion and desire bubbling up through the chitta (mind stuff) fueled by samskaras (mental impressions) held deep within the unconscious layer of mind. That person’s demeanor may even present itself externally without evidence of negativity or compulsive behavior, but that individual is still under the influence of their hidden drives, which must either be purified, or expressed in action at some point. The divine mothers are experts at uncovering the deepest elements of consciousness and transforming them into a teaching for the aspirant who can remain aware.
We cannot be truly purified until we deal with all elements obscured within the chitta (mind stuff). That cleansing process is the great gift of the Matrika mothers; the gift of uncovering those unhelpful and limiting tendencies, normally hidden, so that the we may purify even the subconscious depths.
The Cosmic Shakti works through these ancient mothers to uncover existing limitations, so that an individual can move through them with guidance into yogic and tantric processes.
Such deep inner-work requires great sincerity, courage, and the true desire to expand spiritually. Through Tantric sadhana, the aspirant learns to cooperate with divine will that operates in the unseen realms. A wellspring of pure love held within the heart of the divine mother to be shared with those who call to her with her sacred names, so that she may indeed know them to be her own.
This book is a deep and reverent expression of the legends, history, qualities and meditative worship of the holy mothers of ancient India, known collectively as the Ashta Matrikas.
These pages illuminate the wisdom teachings that each of the goddesses represent and still offer to those who sincerely seek it. Included are breathtaking, revealed paintings of each mother that have been meticulously informed by years of research, pilgrimage and dedicated spiritual practice by the author and exquisitely expressed by the artist.
A book for all who wish to grow closer to Shakti.
"Swami Ayyappa Giri aliandika: ""Kulikuwa na vita kati ya wema na uovu, ambapo Sapta Matrika, mungu wa wanawake, alishinda." "Hiyo inawakilisha mgogoro wa milele kati ya nguvu za giza na nia kubwa ndani yetu ambayo hutamani nuru ya juu zaidi ya ukweli.""" Ndani, vita huonyesha mapambano ya nafsi ya kujikomboa kutoka kwa karma, maya, na mipaka ya ubinafsi wa kibinadamu. Ushindi juu ya ushawishi huu mdogo, na ukombozi kutoka kwa udanganyifu wa utambulisho na nafsi ya nje, ni mafanikio makubwa ambayo nafsi inaweza kufanya katika safari ya ufahamu kamili. Katika kiwango cha microcosmic, inatangaza ushindi wa mwisho wa uungu katika kufikia ufahamu kamili wa Self ya kweli, Brahmajnana, moja ya ubunifu na undifferentiated ufahamu. "Mama hao wa kwanza, waliowekwa katika makundi ya saba au nane, huenda kwanza waliabudiwa kama mfano wa kundi la nyota la Pleiades, ambalo katika nyakati za kale liliitwa ""Dada Saba.""" "Kifaa kimoja kutoka kwa ustaarabu wa Bonde la Indus kilichopatikana karibu na kijiji cha Harappa, kinaonyesha wanawake saba mfululizo, na kinachukuliwa na wengine kuwa ni kumbukumbu ya mapema zaidi inayojulikana ya Matrikas. """ Hadithi ya Mama imeonekana kwa njia mbalimbali katika hati kadhaa za mapema zinazohusiana na yoga na tantra. Kitabu cha kumi cha Rig Veda ya kale, kinataja kikundi kama hicho cha Matrikas. "Muhuri wa kwanza wa Mahabharata pia unataja kikundi fulani, kwa maneno ""Loka-matara,"" au ""mama wa ulimwengu.""" "Mungu wa kwanza wa kibinadamu, Sapta Matri, alitajwa katika maandishi ya Kisanskrit yaliyogunduliwa mnamo 2019 katika kijiji cha Chebrolu, mashariki mwa Andhra Pradesh.""" Maandishi hayo yaliyotolewa na Mfalme Vijaya, mfalme wa nasaba ya Satavahana, yamethibitishwa kuwa ya mwaka 207 KK. Katika kitabu cha kale cha Varuna Purana, Matrikas wanajulikana kama 'Wafalme wa Shiv' na 'Wafalme wa Shiv' kwa sababu ya kuunga mkono shetani. Bwana Shiva alipomjeruhi Andhaka, damu ya pepo hiyo ilianza kutiririka. Kila tone, lilipogusa dunia, lilipata umbo la shetani mwingine wa Andhaka. Kwa kujua hili, Mama walionekana, na wakaanza kukamata kila tone kabla ya kutua, na hivyo pepo huyo alishindwa. "Hadithi ya ""Mama"" katika Vamana Purana, Devi Bhagavata Purana na Devi Mahatmya inaelezea vita kati ya Matrika na mashetani, wakiongozwa na Kali Durga, walipokuwa wakipigana na Asuras wenye nguvu ambao walikuwa wakisababisha uharibifu miongoni mwa watu wa kweli na waaminifu." Mashairi hayo husimulia kwamba wakati mashetani Chanda na Munda walipouawa na Kali, asura Raktabija aliingia kwenye uwanja wa vita. Akiwa amekasirika, na akiwa amevuta silaha, Raktabija alishambulia. Kama Andhaka na Shiva, tone moja la damu ya Raktabias, ilipofika ardhini, ingetokeza kloni nyingine ya shetani, na nyuma ya Raktabias, jeshi la Asura lilipiga kelele, wakishambulia farasi, magari, na tembo. Baada ya kuona jeshi kubwa likikusanyika dhidi yao, Durga na Kali walipiga kelele ya kutetemesha dunia, na miungu wakuu; Brahmani, Maheshwari, Kaumari, Indrani, Vaishnavi, Varaha na Chamunda walionekana kwenye uwanja wa vita kujiunga na mapigano. Mkutano mkuu wa akina mama wa angani ulipigana vikali dhidi ya Waasura. Kwa kufanya kazi pamoja, walihakikisha kwamba hakuna hata tone moja la damu ya pepo lililofika duniani ili kuzaa kloni mwingine. Kali mwenye nguvu na Matrikas wake walishinda. Kisha Bwana Shiva akaonekana, na katika kukumbatia kwake, Maha Kali alirudi kwa nguvu ya utulivu wake. Kwa karne nyingi, mungu-simba mwenye kuvutia, Narasimha Devi, na mungu-mke wa neema na bahati nzuri, Mahalakshmi, kila mmoja amejumuishwa kwa kujitegemea katika ibada ya Ashta-matrikha, kulingana na utamaduni maalum wa Tantra. Tunaabudu miale hii ya kike cha kimungu hadi leo kama Ashta Matrikas. "Kama ilivyoelezwa katika kitabu hiki, ""Matrika"" ni jina la mungu wa wanawake wa India, ambaye ni mmoja wa waabudu wa dhati wa dhati wa dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati ya dhati." Kali-Durga, mama wa awali aliyezalisha wote, pia kutoka sasa na kuendelea, ataitwa Kali. Ingawa kulikuwa na changamoto nyingi katika vita hivyo, Matrika waliendelea na kazi yao ya kujihusisha na watu, kama vile Krishna alivyomshauri Arjuna katika vita vikubwa vya Kurukshetra. Kanuni kadhaa muhimu zinaonyeshwa katika mapigano haya ya hadithi kati ya Matrikas wa kimungu na Asuras wanaotafuta nguvu. "Kama ilivyoelezwa hapo juu, ""Rita (mfumo wa asili wa ulimwengu wa usawa na usawa) na Dharma (nuru ya kweli ya kiroho) hatimaye zitashinda juu ya kile kinachounda Adharma (ukosefu wa usawa katika utaratibu wa asili wa ulimwengu).""" "Mapambano hayo pia yanaonyesha umuhimu wa kusawazisha ""abhyasa"" (hatua na juhudi za heshima) na ""vairagya"" (kutokuwa na uhusiano), ili kufikia maarifa ya kweli ya ""Mimi"" anayekaa ndani." Usawaziko huu unahitajika ili kuongoza nafsi kwenye uhuru wa milele. "Hii inaonyeshwa katika tafakari ya kimuujiza, ""Usivutiwe na kitu chochote, usisumbue chochote."" - Kiwango cha vitendo vinavyofanywa bila kushikamana ni kiwango ambacho karma ya vitendo hivyo hupunguzwa." Asura na Matrika wanashirikiana kuimarisha nguvu ya Shakti na nguvu ya kike ya kimungu. Ni ukumbusho mzuri wa nguvu za wanawake ambazo mara nyingi hupuuzwa katika enzi zote. Kupoteza damu kunakoelezwa katika vita kunahusiana na prana (nguvu ya uhai), ambayo yogi hutafuta kuhifadhi iwezekanavyo. Kupoteza damu na kuunganishwa kwa viumbe wa adharma katika vita vya ulimwengu pia ni mfano wa ubora wa asili wa asili, ambayo huonyesha nguvu yoyote inayopinga. Wakati ujuzi wa vidya (kweli) unapoingia katika kuongezeka, athari ya kinyume ya ujinga na avidya (udanganyifu) inaweza kutokea. Mahakali na Mama walikuwa wakishiriki katika vita vyote katika kukamata matone ya damu, na hivyo kuhifadhi nguvu ya maisha kwa dharma. "Kutunza nguvu za uhai ni kanuni muhimu katika yoga na tantra, inayoonyeshwa na mazoea kama vile ""Bhairavi Breath of Ecstasy,"" Babaji's Kriya Kundalini Pranayama, ""20 Kriya Series,"" na mazoea mengine kama hayo ya Kundalini Kriya." Yote haya mbinu propel yogi mbele juu ya njia kwa kuhifadhi mkusanyiko wa nishati pranic, sadhana shakti na neema ya Sathguru. Katika vita vikubwa, wote ni wa kuelezea katika kuunganisha msukumo mkali ambao ni hadithi kama hisia katika ulimwengu wa binadamu. Kwa wengi wetu, jamii imetufundisha kukandamiza ukali na nguvu ya nishati, ikiwa imeiita "hisia hasi". Kwa mtazamo wa mtu binafsi, tunapokandamiza hisia hasi, au labda msukumo wa kijinsia, tunaweza kushinikiza mambo hayo ndani ya ufahamu ambapo hisia au tamaa hizi zilizokandamizwa zinakuwa za kimya na baadaye zinaweza kutokea tena kwa nguvu ya kushangaza. Hii inaweza kuzungukwa kwa njia ya mazoezi kadhaa ya yoga na tantric, ambayo hutoa magari matakatifu kwa uonyesho uliotengenezwa badala ya kukandamiza. Katika maana pana, vita hivi ni ishara ya mgogoro ndani ya nafsi zote kati ya kukandamiza na kuinua ufahamu, kati ya kuzama ndani zaidi katika giza la Maya au kuzamishwa katika nuru ya kiroho. Katika maana pana zaidi, uwanja wa vita ni uwanja wa ufahamu wa ufahamu ndani ya kila nafsi inayotamani. Hadithi ya Matrikas huleta ufahamu mwingi. "Yogini ambaye anaona uhusiano kati ya Mungu na wanadamu kama tofauti ya milele, ""dwaitist,"" hatimaye hupata furaha ya tofauti ndani ya nafsi." Kwa hiyo, kwa yogi, lila ya Mungu (mchezo wa ulimwengu) inaweza kufurahishwa kila wakati.Kinyume chake, mtu aliye na mtazamo kwamba umoja wa ulimwengu ni ukweli pekee, Advaita, anaweza kutarajia na kutamani kuungana na umoja usio na tofauti wa vitu vyote, kwa wakati. Advaita anashikilia kwamba tofauti zote ni matokeo ya udanganyifu wa uumbaji <unk> Mahamaya. Kama vile Dwaitist anaweza kuchagua kubaki nafsi tofauti na tofauti kutoka kwa chanzo cha cosmic, Advaita hatimaye hupata kwamba viumbe wote wanafanya kazi katika mchezo wa mwanga, na kwamba hakuna vitu vingi ndani ya ulimwengu kwa sababu nafsi pekee ipo ndani na kupitia vitu vyote. "Hii ni uzoefu ambapo kuna chanzo kimoja tu, kinachoitwa Brahman katika Upanishads, na inaelezwa kama hali ya Nirvakalpa Samadhi katika yoga ya karne za baadaye.""" Yoga na Tantra hutoa njia nyingi za vitendo za kuongoza roho kwenye hatua hii ya umoja ambayo ni zaidi ya furaha yenyewe. Kuingia katika uhusiano na Ashta Matrikas ina athari kubwa juu ya yogins na waabudu wa Shakti. Katika visa fulani, hisia zisizofaa zilizofichwa kwa muda mrefu hutokea, ambazo kisha zaweza kuondolewa kupitia njia za yoga. Mtu anaweza kuwa na hisia na tamaa zilizofichwa zinazojitokeza kupitia chitta (vitu vya akili) vinavyoendeshwa na samskaras (maonyesho ya akili) yaliyohifadhiwa ndani ya tabaka la akili isiyo na fahamu. Mtazamo wa mtu huyo unaweza hata kujitokeza nje bila ushahidi wa tabia hasi au ya kulazimisha, lakini mtu huyo bado yuko chini ya ushawishi wa gari lake lililofichwa, ambalo lazima lisafishwe au lijulikane katika hatua fulani. Mama wa kimungu ni wataalamu katika kufunua mambo ya kina ya ufahamu na kugeuza kuwa mafundisho kwa ajili ya mtafiti ambaye anaweza kubaki na ufahamu. Hatuwezi kusafishwa kwa kweli mpaka tutakaposhughulika na mambo yote yaliyofichwa ndani ya chitta (vitu vya akili). Utaratibu huo wa kusafisha ni zawadi kubwa ya mama wa Matrika, zawadi ya kufunua mielekeo hiyo isiyofaa na ya kupunguza, ambayo kwa kawaida hufichwa, ili tuweze kusafisha hata kina cha chini ya fahamu. Shakti ya Cosmic hufanya kazi kupitia mama hawa wa kale kufunua mapungufu yaliyopo, ili mtu aweze kusonga kupitia yao na mwongozo katika michakato ya yoga na tantra. Kazi hiyo ya ndani ya kina inahitaji unyoofu mkubwa, ujasiri, na tamaa ya kweli ya kupanuka kiroho. Kupitia sadhana ya Tantric, mtafiti hujifunza kushirikiana na mapenzi ya kimungu ambayo hufanya kazi katika ulimwengu usioonekana. Chanzo cha upendo safi kilichohifadhiwa ndani ya moyo wa Mama wa kimungu ili kugawanywa na wale wanaomwita kwa majina yake matakatifu, ili kwamba kwa kweli aweze kuwajua kuwa ni wake mwenyewe. Kitabu hiki ni usemi wa kina na wa heshima wa hadithi, historia, sifa na ibada ya kutafakari ya mama watakatifu wa India ya kale, wanaojulikana kwa pamoja kama Ashta Matrikas. Kurasa hizi zinaangazia mafundisho ya hekima ambayo kila mmoja wa miungu huwakilisha na bado hutoa kwa wale wanaotafuta kwa unyoofu. Picha za kila mama zimefunuliwa kwa uangalifu na miaka ya utafiti, ziara na mazoezi ya kiroho ya kujitolea na mwandishi na kuonyeshwa kwa uzuri na msanii. Kitabu kwa wote ambao wanataka kukua karibu na Shakti.