Category Archives: i) Matangi

i) Matangi, The Ten Mahavidyas

The Goddess Matangi

Matangi: The Ninth Mahavidya

Matangi is the ninth object of transcendent knowledge, also known as the ninth Mahavidya (Donaldson 597). The Mahavidyas are most commonly a group of ten goddesses, but sometimes can be increased by three or six (Thakur 69). The Mahavidyas have been known as a group since around the tenth century C.E (Kinsley 1). They are said to all be different expressions of the same goddess, who take on different forms for the needs of her devotees (Kinsley 2). It is said that “each Mahavidya is one facet of a multi-faceted Great Goddess and that each facet contains all the others” (Kinsley 39). Though some of the Mahavidyas are popular on their own, Matangi is rarely associated apart from the group (Kinsley 2). However, Matangi is still a unique goddess with many traits that make her powerful.

Earliest traces of Matangi arise in the story from the Divyavadana, a Buddhist collection of stories. There is a story of a low caste girl, whose father-in-law is said to be the king of elephants. In this story, there are parallels to Matangi’s power to attract and control, as well as distinct ties to nature (Kinsley 212). All these are important to Matangi as a goddess; however, they merely show hints of her characteristics, not a story of the goddess herself. All in all, this paints a picture for the beginnings of this tantric goddess, with many more origin stories to follow.

Matangi has several different forms throughout various Hindu texts. Most often, she is a beautiful girl with a dark or black complexion. She has beautiful long hair, elements of nature around her, and intoxicating eyes (Kinsley 14). In Tantric texts, Matangi usually has two-four arms and sits upon a gem-throne or a corpse-seat (Donaldson 599). In her arms, she holds a combination of different objects, most commonly a vina, a kartska, a kapala, a sword, a noose, a goad, a shield, a club, or a mace (Donaldson 599). Matangi is said to be represented by the colors blue-green, however some scholars associate her with black, due to her dark complexion (see Kinsley 42-43). In the Kubjika Upanisad, Matangi is said to be the blue one, who has blue garments, blue perfumes, blue ornaments, and a blue parrot (Goudriaan 320). When Matangi is depicted with four arms, those four arms are said to be the representation of the four Vedas (Donaldson 597). Other common names for Matangi are Rajamatangi, Sumukhi-matangi, and Ucchista-matangi (Donaldson 599). Though Matangi’s depictions change depending on the text, she is a well-known and original goddess who illustrates great power throughout her forms.

Matangi is said, much like the other Mahavidyas, to have certain magical or psychic powers (Kinsley 220). She has the power to grant her devotees desires such as the power to gain control over others, to have everything one wishes come true, and attract people (Kinsley 220). In addition, she can destroy her devotee’s enemies and make her devotee rich, powerful, and a great poet (Donaldson 597). If one wishes to obtain any of these demands, the devotee must sacrifice different elements or combinations of elements to a fire, all while reciting Matangi’s mantra (Kinsley 221). An example would be if one wanted power to attract others, salt and honey would be offered to the fire (Kinsley 222). Also, successful worship of Matangi must be completed during the night, with offerings to her sacrificed at midnight (Goudriaan 320). If a devotee is to follow Matangi’s rituals, they may request any boon they desire.

Matangi is best known for her unconventional desire for pollution. This is based on one of her origin myths, from the Sakti-samgama-tantra (Kinsley 213). Matangi is said to have been created from the leftover food (uccista) of Siva and Parvati, requesting more leftover food as sustenance upon arrival (Kinsley 213). Siva then pronounced that Uccista-matangini would henceforth be the bestower of all boons (Kinsley 213). This myth is profound because leftover food is believed to be polluted in the Hindu tradition and not fit for a god or goddess. Matangi requests left over foods from her devotees and is said to request the uccista to be from their stained hands and mouths (Kinsley 215). Matangi is believed to consume many dangerous materials such as animal heads and clothing worn by a person before they had died, which are known as chwasas (Kinsley 218). Matangi not only requires her devotees to offer her polluted substances but also to be in a polluted state when worshipping her (Kinsley 7). To be in a polluted state means that the devotees would not need to bathe, fast, or do any other vows before worship (Kinsley 216). Also, devotees can be menstruating when worshipper her, even offer her clothe with menstrual blood on it, which is seen as highly polluted (Kinsley 216). Matangi is worshipped for being polluted, and thus must be worshipped by polluted devotees. To be polluted is a taboo in Hindu worship, thus this makes Matangi an interesting exception to Hindu conventions.

Matangi, in relation with her association to pollution, is also seen as the outcaste or low-caste goddess (Kinsley 217). In two of her origin stories, Matangi is seen as a Candala or untouchable women. The first origin story is from the text Pranatosini-Tantra, which has strong ties to the origin myth of the ten Mahavidyas. In this myth, Siva tests Parvati’s faithfulness and in turn Parvati tests Siva by disguising herself as a Candala woman. She then seduces him to make love with her, which in turn makes him extremely polluted. For falling for her trick, Parvati asks Siva for a boon, which Siva grants. She requested that this Candala form would last forever and be referred to as Uccista-candalini (Kinsley 213). This solidified Matangi’s role as a low-caste goddess and hence she was forever subject to life as a Candala. In another origin story, Matangi is the sister of Siva and is obsessed with purity and pollution. After ill-talk against her brother’s polluted behaviour, Parvati cursed her to be re-born as an untouchable. Saddened by her fate, she approaches her brother who grants her desire to be worshipped by people on spiritual journeys to Varanasi (Kinsley 214). Matangi’s ties to the lower classes are solidified by a group in Nepal known as the Pores or known by their caste name: Matangi (Kinsley 218). This group collects and accumulates the debris of others castes and disposes it (Kinsley 218). They are dealing with the pollution of others, and thus are constantly in a state of pollution. The significance of these individuals being known by the caste name Matangi shows not only the Tantric goddesses’ link to low castes but also their pollution.

Matangi can also be associated with the forest and nature. Many scholars say that Matangi is the goddess of the hunter tribes (White 469). This stems from the third origin myth of Raja-matangini, in the Svatantra-tantra, where this goddess helps Matanga subdue all creatures (Kinsley 219). This gives her a close connection to the goddess Savaresvari, who is also known as the mistress of the Savaras, a tribe that dwells in the forest (Kinsley 219). In the Nandyavarta-tantra, Matangi bears quite a few epithets that link her thousand-name hymn with Savaresvari. Matangi is called “She Who Lives in the Forest, Who Walks the Forest, Who Knows the Forest, Who Enjoys the Forest, and Savari” (Kinsley 219). As well, in her hundred-name hymn from the Rudrayamala, Matangi, much like Savaresvari, is said to love music (Kinsley 219). Also, in the Sarada-tilaka-tantra, Matangi is said to have leaves painted on her forehead and flower garlands in her hair, as well as have the ability to control wild animals; all which associate her with Savaresvari (Kinsley 219). Furthermore, Matangi is often said to be the daughter of Matanga, who was most likely a hunter, giving her true lineage to nature (Donaldson 212). Matangi, as a goddess of the hunter tribes, gives this tantric goddess power over living things residing within nature.

Matangi is also often referred to as the elephant power, who is in charge of restoring peace, calm, and prosperity after the terror of the night (Donaldson 596). In the Matangi Tantra, her dhyana declares that she, as the elephant power, is the delight of the world (Donaldson, 596). Also, the Matangi Tantra gives a description of Matangi which is quite unique to her classification as an elephant power (Donaldson 596). She is portrayed as sitting on a jeweled throne, her feet being honored by the hosts of the gods, whom she looks upon with three lotus eyes. She is also said to shine like a blue lotus, yet still resemble the forest fire which consumes the habitat of the demons. She holds a noose, a sword, a shield, and an elephant in her lotus hands (Donaldson 596). This is unique because images of Matangi do not often have her holding an elephant, directly correlating to her power. Matangi is also seen as erotically dominant, which is why she is commonly referred to as an impassioned female elephant. Matangi’s name literally means “she whose limbs are intoxicated (with passion)” (Kinsley 218). All in all, Matangi’s power as an elephant further solidifies the diverse nature that encompasses this tantric goddess.

According to many scholars, Matangi is also a representation of Sarasvati, the goddess of culture and learning (Dold, 2011: 59). This is evident in a few historical sources and depictions, most notably in the Swami Shastri (Kinsley 21). As well, in the Sarada-tilaka-tantra, she is playing a vina, a characteristic distinctive to Sarasvati (Donaldson 597). This notion is also confirmed by posters from the Kamarupa temple that depict her with a vina, represented in the main temple’s garbhagriha (Dold, 2004: 120). Sarasvati, and in comparison Matangi, was created to spread music and education, as well as help acquire liberating wisdom (jnana) (Kinsley 21). Furthermore, she is said to represent the sixty-four arts (Kinsley 209). Since she is the deity reigning over fine arts, she has the power to embark artistic ventures such as composing poetry (White 472). Overall, this creates an opposing representation of Matangi, who is most commonly depicted as a low-caste, polluted goddess. This final representation adds to Matangi’s complexity as the ninth Mahavidya.

All in all, Matangi is a goddess with many forms and traits. She serves to represent a wide array of people; from the lower-castes, to the hunter tribes, to the arts. Matangi’s desire for pollution also makes her an exception to many Hindu conventions for worshipping gods and goddess. Matangi serves as a facet of a larger Great Goddess, while still maintaining unique traits for her devotees to worship.

Bibliography and Related Readings

Dold, Patricia A (2011) “Pilgrimage to Kamakhya Through Text and Live Religion” in Studying Hinduism in Practice. Hillary Rodrigues (ed.). London: Routledge. pp. 46-61.

Dold, Patricia A (2004) “The Mahavidyas at Kamarupa: Dynamics of Transformation in Hinduism.”  Journal of Religious Studies and Theology. 23(1), 89-122.

Donaldson, Thomas  E (2002) Tantra and Sakta Art of Orissa Vol.II. Delhi: DK Printworld Ltd.

Goudriaan, Teun  (1993) Ritual and Speculation in Early Tantrism. Delhi: Sri Satguru Publications.

Kinsley, David (1998) Tantric Visions of the Divine Feminine. Delhi: University of California Press.

Thakur, Manoj K (2001) The Tantras: An Introductory Outline. Delhi: Book Land Publishing Co.

White, David G (2000) Tantra in Practise. Delhi: Motilal Banarsidass Publishers.

Related Research Topics

Candala

Chwasas

Elephant

Hunter

Mahavidya

Pollution

Pravati

Savaras

Savaresvari

Sarasvati

Siva

Taboo

Tantra

Untouchable

Uccista

Related Websites

http://shaktisadhana.50megs.com/Newhomepage/shakti/maatangi.html

http://en.wikipedia.org/wiki/Matangi

http://www.metahistory.org/tantra/lunarshaktis/Matangi1.php

http://www.sanatansociety.org/hindu_gods_and_goddesses/matangi.htm

http://www.exoticindiaart.com/article/mahavidyas/2/

http://www.rudraksha-ratna.com/mahavidyas.html

Article written by Sarah Sampson (Spring 2012), who is solely responsible for its content.

a) Kali, b) Tara, c) Tripura Sundari, d). Bhuvanesvari, e) Bhairavi, f) Chinnamasta, g) Dhumavati, h) Bagalamukhi, i) Matangi, j) Kamala, The Ten Mahavidyas

The Ten Mahavidyas

When discussing the ten Mahavidyas, it may seem like a daunting task to understand how goddesses, one with a garland of skulls, another with clothing made of severed body parts, and a third with a habit of cutting off her own head, can be highly regarded within the Hindu tradition, but they are. These obscure beings are regarded as being significant to the basic themes of Hindu beliefs and spirituality (Kinsley 1998:1). “It seems that there is logic to the group as a whole and that even its most outrageous members, if understood within their proper context, reveal important spiritual truths” (Kinsley 1998:1). The idea of this group of ten goddesses has been around since the early medieval period (Kamakala-khanda 65-66); specific goddesses within this group even predate this time and continue to be well known in the present day.

The origination of the ten Mahavidyas is not always agreed upon. Some say that the ten Mahavidyas as a whole seem to be “a medieval iconographic and mythological expression of an aspect of Mahadevi theology” (Kinsley 1986:161). There are numerous myths about the Devi in which she is described as producing these goddesses from different parts of her body (Vamana-purana 30.3-9). The Devi is thought to assume these different incarnations in an attempt to maintain cosmic stability (Devi-mahatmya 11.38-50).

“The ten Mahavidyas, at least in part, are probably a Sakta version of the central Vaisnava idea of Visnu’s ten avataras, who appear from time to time to maintain the order of dharma” (Sircar 48). The Guhyatiguhya-tantra confirms this idea by providing a list of the Mahavidyas and associating each one with a corresponding avatara of Visnu (Kinsley 1986:161). However, the ten Mahavidyas are much more than a Sakta representation of Visnu’s avataras; they display significant contrast from the avataras in respect to their appearance and function (Kinsley 1986:161-162).

The context of the story of Sati and Siva is where the true myth of the ten Mahavidyas’ origin arises. Daksa, Sati’s father decides to perform a notable sacrifice and invites every one that resides in the heavenly spheres to attend. That is, everyone aside from his daughter and her husband Siva. Daksa disapproves of Siva’s unkempt appearance and uncivilized behavior and does not want him to taint the legitimacy of the affair (Kinsley 1986:162). Sati is outraged and makes the decision to interrupt the sacrifice, but Siva forbids her to do so. Sati becomes furious, and as she loses her temper, she embodies an appalling form before eventually transforming and multiplying into ten forms, the ten Mahavidyas (Kinsley 1986:162).

Kali, “the black goddess”, is a perfect example of a goddess that is known outside of the goddess cluster. Although the order, names, and number of the Mahavidyas can vary according to different sources, Kali is always included, and is typically named first. Kali is commonly referred to as the most important or primary Mahavidya (Woodroffe 361). In some occurrences, it appears that the rest of the Mahavidyas originate from Kali, or are in some way differing embodiments of her (Kinsley 1998:68). Descriptions of Kali are altered depending on which account is being looked into, but sources tend to agree on several characteristics. Kali is almost always regarded as being a dark presence with a dreadful appearance. She is considered to have four arms, but what they hold are not always agreed upon (Kinsley 1998:67-68). Some sources cite Kali as holding a bloodied cleaver and a severed head in her left hands, while her right hands gesture blessings and a symbol of “fear not” (Kinsley 1998:9). Others say that along with holding a severed head, she carries a jar full of liquor mixed with meat (Kinsley 1998:68). She is commonly regarded as being horrific looking, covered in blood and body parts. Whatever her description, Kali has taken her place as the primary Mahavidya. The Saktisamgama-tantra explicitly says, “All the deities, including the Mahavidyas, Siddhi-vidyas, Vidyas, and Upa-vidyas, are different forms that Kali assumes” (Bhattacharyya & Dvivedi 7-8). Several authorities then view Kali as a symbol of ultimate reality; she truly reveals the nature of fully awakened consciousness (Kinsley 1998:79).

When the Mahavidyas are listed, Tara is typically immediately listed after Kali. This placement would suggest a proposal of importance to the group. Her physical appearance is indeed the most similar to Kali among all the other Mahavidyas; the significance is often interpreted as being comparable to that of Kali. There is a great possibility that the Hindu Mahavidya Tara was developed from the Buddhist bodhisattva Tara, but whereas the Buddhist Tara is often known as being compassionate, the Hindu Tara is almost always fierce, dangerous, and terrible to witness (Kinsley 1998:92). Tara is frequently described as having three bright red eyes. (Kinsley 1998:98). Much like Kali, Tara is often depicted as having a sword and a severed head in her hands; Tara also wears a garland of skulls around her neck (Rai 179-180).

Tripura-sundari is typically listed third, following Kali and Tara in the list of the Mahavidyas. Her name translates to “She who is lovely in the three worlds” (Kinsley 1998:113). She is listed under multiple names, but is also said to be a primary Mahavidya, suggesting that she represents absolute reality. Tripura-sundari’s dhyana mantra portrays her as such: “She shines with the light of the rising sun. In her four hands she hold a noose, a goad, arrows, and a bow” (Unknown 193).

Bhuvanesvari, literally “she whose body is the world”, comes next on the list of the Mahavidyas. Bhuvanesvari is linked with the earth and with creation and is thought to be the underlying energy of it all (Kinsley 1998:131). She embodies the dynamics of the world as we know it. “In this sense…she is identified with the mahabhutas (the basic physical elements) and prakrti (nature or the physical world)” (Kinsley 1998:131). Bhuvanesvari, apart from being included in the Mahavidyas, does not appear to have a widespread following of her own (Kinsley 1998:131).

“The self-decapitated goddess” Chinnamasta is also best known for her involvement in the Mahavidyas, and does not have much of an individual following. Chinnamasta is illustrated holding her own amputated head in one hand, with a sword in the other, drinking her own blood, which is spilling from her neck (Kinsley 1998:144). Although early references to Chinnamasta have not been located, there are accounts of goddesses that are suggested to be prototypes of her, displaying familiar characteristics such as being headless, bloodthirsty, and violent (Kinsley 1998:146).

Bhairavi translates to mean “the fierce one”. She wears red clothing and is adorned with a garland of severed heads; her body is smeared with blood (Kinsley 1998:167). A hymn from the Sarada-tilaka describes Bhairavi as being in a position that oversees and proceeds over the three male deities that are typically associated with creation. She is considered to be separate from the gods and even surpassing them. This emphasis is quite common in many hymns regarding goddesses, especially in the cases pertaining to the Mahavidyas (Kinsley 1998:169). Bhairavi also assumes the role of an educator and creates the Vedas through her wisdom (Kinsley 1998:169).

Dhumavati is known as the widow goddess. She is typically depicted as being ugly, upset, and disheveled; her hands shake and her eyes are full of concern (Kinsley 1998:176). She symbolizes the painful and more burdensome aspects of life (Kinsley 1998:181). Outside of the Mahavidyas, virtually nothing is known about Dhumavati.

Bagalamukhi can be referred to as “the paralyzer”. She emits a grim disposition and is heavily intoxicated. Her complexion is completely golden, embellished by her yellow dress, ornaments, and garland (Kinsley 1998:193). Bagalamukhi is associated with having magical powers. Her devotees are said to reap the rewards of her powers (Kinsley 1998:199-200).

The Goddess Bagalamukhi (one of the Ten Mahavidyas) (Temple Painting, Patan, Nepal)

Matangi is considered to be the “outcaste” among the other goddesses within this cluster. A particular myth pertaining to Matangi touches on the idea of being polluted by associating with the Candalas, or “the untouchables” (Kinsley 1998:217).

Kamala, the final goddess of the Mahavidyas, is known as “the lotus goddess” (Kinsley 1998:223). Kamala is none other than the goddess Laksmi. Among all of the goddesses included in the ten Mahavidyas, Kamala is the most popular and well known. She is “a goddess with almost completely auspicious, benign, and desirable qualities” (Kinsley 1998:225). Kamala is often identified with a variety of blessings that humans ordinarily seek, such as power, luck, wealth, and safety (Kinsley 1998:225).

Even though a couple of the goddesses are presented as being beautiful and harmless, the context of their origin myth makes it evident that the ten Mahavidyas are intended to be fearsome deities.  Their main objective in the myth is to scare Siva into letting Sita have her way (Kinsley 1986:163-164). This overpowering embodiment displays Sita’s assertion of power, suggesting a sense of superiority (Kinsley 1986:164). In both the Brhaddharma-purana and the Mahabhagavata-purana it is suggested that Sati appears in these forms to allow her devotees to achieve ultimate realization (moksa), and so that they may achieve their desires (Kinsley 1986:164).

The ten Mahavidyas are powerful and relevant as a group, but individually, only a select few can stand on their own and parade a widespread individual following. These primary Mahavidyas personify the concept of absolute reality and complete consciousness, which is at the heart of the Hindu tradition.

REFERENCES AND FURTHER RECOMMENDED READING

Bhattacharyya, B. and Dvivdei, Vrajavallabha (1978) Saktisamgama-tantra. Baroda: Oriental Institute of Baroda.

Gupta, Anand S. (1968) Vamana-purana. Banaras: All-India Kashiraj Trust.

Kamakala-khanda (1974) Mahakala-samhita. Allahabad: Ganganath Jha Research Institute.

Kinsley, David (1986) Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. Berkeley: University of California Press.

Kinsley, David (1998) Tantric Visions of the Divine Feminine. Delhi: University of California Press.

Rai, R. Kumar (1992) Mantra Mahodadhih. Varanasi: Prachya Prakashan.

Shankaranarayanan, S (1972) The Ten Great Cosmic Powers (Dasa Mahavidyas). Dipti Publications.

Sircar, D.C. (1973) The Sakta Pithas. Delhi: Motilal Banarsidass.

Vasudeva, S.A. (1963) Devi-mahatmya; The Glorification of the Great Goddess. Banaras: All-India Kashiraj Trust.

 

Woodroffe, Sir John (1987) Sakti and Sakta, Essays and Addresses. Madras: Ganesh & Co..

 

Related Topics for Further Investigation

Tantric worship

Kali

Tara

Tripura-sundari

Bhuvanesvari

Chinnamasta

Chairavi

Dhumavati

Bagalamukhi

Matangi

Kamala

Severed heads

Cremation grounds

Role of women

Absolute reality

Magical powers

Noteworthy Websites Related to the Topic

 

www.rudraksha-ratna.com/mahavidyas.html

www.en.wikipedia.org/wiki/Mahavidya

www.exoticindiaart.com/article/mahavidyas

Article written by: Jamie Hancock (April 2010) who is solely responsible for its content.