Matrika (Sanskrit- मातृका) is a sanskrit word that symbolizes Motherly Energies whereas Bhairava means The fierce, powerful and fear-destroying form of Shiva.
Matrika Bhairava is the form of Swacchanda Bhairava Shiva Himself — who embodies within Him all the Matrikas, such as the Ashta Matrikas, the Shodasha Matrikas, and the Varna Matrikas. He also embodies within Himself the power of the three great Shaktis — Brahmi, Mahalakshmi, and Mahagauri. Practitioners who wish to advance deeply in mantra siddhi, or those who want to elevate their spiritual practice through the power of mantras, regard Matrika Bhairav as their chosen deity (Ishta Dev). They worship Him specifically in this form as he is the supreme source of all mantra shakti.
The highest and most esoteric Tantric form of Matrika Bhairav embodies within Himself the three secret Tantric Matrikas — Kula Matrika, Deva Matrika, and Lopa Matrika. Because of this, Matrika Bhairav is considered an exceptionally elevated and supreme category of Bhairava. He holds the power to grant a seeker complete liberation, moksha, and the state of siddhatva (full spiritual accomplishment). Matrika Bhairav is an intensely advanced and profoundly Tantric form of Bhairava. His methods of worship and practice are highly unique and mysterious, differing greatly from ordinary forms of sadhana.
In Siddha Dharma, the sadhana of Matrika Bhairav is divided into multiple stages (charanas). The highest and final stage is practiced only by Himalayan Siddhas. The first three stages, however, may be practiced by initiated Bhairavas and Bhairavis within Siddha Dharma.
Origin
There are 3 stories related to Matrika Bhairav in Siddha Dharma.
According to the first story,
In the time before the universe was created, there existed only the cosmic ocean, known as Ksheer Sagar. Within this boundless ocean, Bhagwan Vishnu manifested. From his navel emerged Bhagwan Brahma, seated upon a cosmic lotus. Brahma observed that Vishnu appeared to be captivated by some mysterious influence. To free him, Brahma offered a sacred stuti to the power responsible for this enchantment. This power was Goddess Yogmaya. Pleased by Brahma’s devotion, she released Vishnu from the influence of her maya and then vanished back into the cosmos. Alone together, Brahma and Vishnu decided to create a universe. Suddenly, a colossal pillar of radiant light appeared in the cosmic void. Astonished and curious, they wished to understand this mysterious pillar. They agreed to search for its beginning and end, with the understanding that whoever succeeded would be declared the victor. They journeyed in opposite directions, but after an immeasurable span of time, both returned to their starting point. Vishnu acknowledged that he could not find the end. Brahma, however, confidently claimed that he had found it. According to the Purāṇas, Brahma lied. But according to Siddha Dharma, Brahma, being a deity free from all vikaras (vices), cannot lie. Instead, he perceived a horizon of the pillar and mistook it for the true end. Witnessing this, Yogmaya, who is the innate power of Swacchanda Bhairava Shiva, chose to manifest her energies in the form of three goddesses. After the universe was created, they came to be known as Goddess Saraswati, Goddess Mahalakshmi, and Goddess Mahagauri—the Mahamatrika Devis.
When Goddess Saraswati manifested, she unified the powers of the other two goddesses within herself and then divided them into distinct categories. Each category of the universal knowledge system became known as a Matrika. Saraswati created the three prime Matrika Shaktis: Kul Matrika, Dev Matrika ans Lop Matrika. From these arose many other Matrikas, including the Varna Matrika, the goddess of the Varnamala. The radiance of the cosmic pillar was so brilliant that it could destroy the universe the moment it came into existence. To regulate this immense energy, the Matrikas were instructed to veil the pillar of light, thereby channeling the power of Swacchanda Bhairava Shiva to spread knowledge and righteousness throughout creation. Together, the Matrikas covered the pillar, condensing its dazzling radiance into a divine form known as Matrika Bhairava—a manifestation of Swacchanda Bhairava Shiva, adorned with a kavacha (sacred armor) containing countless vibrations, geometries, patterns, and mathematical principles, all gleaming like cosmic blueprints. Thus, Matrika Bhairava became the source of all sacred sounds, all divine shakti, and all creative forces required for the functioning of the cosmos.
| SL No. | Name of matrika | Name of matrika bhairav |
|---|---|---|
| 1 | ब्रह्म मातृका (Brahma Mātṛkā) | वैरागी मातृका भैरव (Vairāgī Mātṛkā Bhairava) |
| 2 | ईश्वरी मातृका (Īśvarī Mātṛkā) | अमोध मातृका भैर (Amodha Mātṛkā Bhaira) |
| 3 | परा मातृका (Parā Mātṛkā) | अघोर मातृका भैरव (Aghora Mātṛkā Bhairava) |
| 4 | काम मातृका (Kāma Mātṛkā) | महामत्त मातृका भैरव (Mahāmatta Mātṛkā Bhairava) |
| 5 | अपरा मातृका (Aparā Mātṛkā) | चक्र मातृका भैरव (Cakra Mātṛkā Bhairava) |
| 6 | चेतना मातृका (Cetanā Mātṛkā) | महाप्रेत मातृका भैरव (Mahāpreta Mātṛkā Bhairava) |
| 7 | महावर्णा मातृका (Mahāvarṇā Mātṛkā) | चण्डघोष मातृका भैरव (Caṇḍaghoṣa Mātṛkā Bhairava) |
| 8 | अनन्ता मातृका (Anantā Mātṛkā) | गुह्यमणि मातृका भैरव (Guhyamaṇi Mātṛkā Bhairava) |
| 9 | कुद्धा मातृका (Kuddhā Mātṛkā) | व्रह्माण्डमथ मातृका भैरव (Brahmāṇḍamatha Mātṛkā Bhairava) |
| 10 | आनंद मातृका (Ānanda Mātṛkā) | पूर्णकाम मातृका भैरव (Pūrṇakāma Mātṛkā Bhairava) |
The second story unfolds on Mount Kailash.
One day, when Goddess Kurukulla and Swachchhanda Bhairava Shiva were in deep conversation, the Goddess expressed a profound desire to know all the supreme and ultimate knowledge of the universe. Hearing this, Shiva explained to her that All such knowledge can be attained through the Matrikas.
Any seeker who perfects the Matrikas within their Brahma Kapala (the subtle cranial space of higher consciousness)
can access the entire wisdom and secrets of creation. Shiva further revealed to her: “You yourself are the Matrikas.
But because of the veiling power of your own Maya, you currently remain unaware of your true nature.” To help her remember and realize this truth,
Shiva manifested the divine form of Matrika Bhairava— the sovereign source of all Matrika Shaktis. He then guided Goddess Kurukulla through the sadhana of Matrika Bhairava, so she could reclaim her inherent Matrika nature. Through Her divine vision, the Goddess perceived that Matrika Bhairav Himself dwells within that infinite, divine pillar of fire, along with Yogmaya. He is an expansion of Svacchanda Bhairava Shiva, and all the Matrika energies arise from Him. The Goddess Herself is the embodiment of the Matrika Shakti.
The third story speaks about Mahasiddha Adi Hiranyagarbha Nath Ji, one of the earliest and most radiant Siddhas. During his intense spiritual journey, he constantly struggled with a single, profound question: “What is the true essence of this creation?” Despite deep tapasya and vast yogic knowledge, the complete answer remained elusive.
Seeking clarity, he undertook an extraordinarily powerful penance dedicated to Goddess Kurukulla, the giver of profound wisdom and esoteric insight. Pleased by his devotion, Goddess Kurukulla appeared before him
and bestowed upon him the knowledge, secrets, and the entire sadhana system of Matrika Bhairav – the path through which the fundamental essence of creation can be understood. Receiving this divine revelation, Adi Hiranyagarbha Nath Ji incorporated the teachings and practices of Matrika Bhairav into Siddha Dharma, ensuring that this sacred wisdom would become a part of the lineage. In later ages, the system was further refined, reorganized, and expanded by Mahasiddha Koshir Nath Ji along with the 18 prime Mahasiddhas of Siddha Dharma, giving the tradition its present structured form.
Thus, the Matrika Bhairav sadhana became a central pillar of Siddha Dharma, preserved through the grace of Goddess Kurukulla and the realization of the ancient Siddhas.
Iconography
Matrika Bhairav has a ferocious expression, with long canines and a wide open mouth, symbolizing victory over the tamsic and animalistic nature of beings. Eyes appear glowing and intense, projecting anger, dominance, and divine wrath. A third eye symbolizing that he is trikaldarshi (the one who knows past present future in all realms) and also that he is the another form of Swacchanda Bhairava Shiva Himself. He wears beautiful kundal (earring) in ears symbolizing kala (artforms), shringar (adornment or beautification) and dharma. He has wide open hairs which signifies his supreme freedom meaning there is no power above him, he is the brahman himself. The facial features convey that he is the one who destroys evil through sheer terror and force. He wears a crown which has 5 skulls studded in it which symbolizes that he is the creator of the panchtatvas and also he is beyond them. There is a cresent moon on the left side of his head which shows that he is always in a state of oneness with the Brahman, the wrathful form is just his maya that is necessary for his role in the universe but from inside he is always calm, serene and one with brahman. He is depicted wearing a unique divine armour on which geometries, patterns, and mathematical principles, the varnamalas are present. The innumerable matrika devis of the three prime matrikas (kul matrika, deva matrika and lopa Matrika) are composed it in. All these matrika devis are present in anticlockwise direction symbolizing the knowledge of shaiva tradition. Therefore whenever a sadhak does the parikrama (circumambulation) of matrika bhairava, one has to move in anticlockwise direction. His right hand wields a long, sharp sword whereas The left hand holds a khappar (skull bowl). He is accompanied by his two consorts – Kaal Matrika and Mul Matrika, the two standing behind him with their mount – two jackals. Matrika Bhairava along with his two consorts are shown surrounded by 64 Matrika devis.
Lineage system
| SL No. | Image | Name of Mahasiddha (in Devanagari) | Name of Mahasiddha (in IAST) |
|---|---|---|---|
| 1 |  |
महासिद्ध युगाब्ध नाथ | Mahāsiddha Yugābdha Nātha |
| 2 |  |
महासिद्ध अधङ साथ | Mahāsiddha Adhaṅ Sātha |
| 3 |  |
महासिद्ध गुह्यगोपाल नाथ | Mahāsiddha Guhyagopāla Nātha |
| 4 |  |
महासिद्ध शून्योत्तम नाथ | Mahāsiddha Śūnyottama Nātha |
| 5 |  |
महासिद्ध वरहस्त नाथ | Mahāsiddha Varahasta Nātha |
| 6 |  |
महासिद्ध काल-लोप नाथ | Mahāsiddha Kāla-lopa Nātha |
| 7 |  |
महासिद्ध व्यालविकर्षण नाथ | Mahāsiddha Vyālvikarṣaṇa Nātha |
| 8 |  |
महासिद्ध अद्भुत-तेज नाथ | Mahāsiddha Adbhuta-teja Nātha |
| 9 |  |
महासिद्ध शान्त-तप नाथ | Mahāsiddha Śānta-tapa Nātha |
| 10 |  |
महासिद्ध अजः-सिद्ध नाथ | Mahāsiddha Ajaḥ-siddha Nātha |
The creator of the Matrika Bhairav and his sadhana is Swachchhanda Bhairava, Bhagwan Shiva himself. He then imparted this sacred knowledge to Goddess Kurukulla. Thus, the first one to reveal this wisdom in the universe is Bhagwan Shiva, followed by Goddess Kurukulla, who further transmitted it to the ancient Siddha–Mahasiddha Adi Hiranyagarbha Nath Ji. Mahasiddha Adi Hiranyagarbha Nath Ji integrated this knowledge into the then-prevalent and primordial form of Siddha Dharma—the KoPoKhoJa tradition. In the KoPoKhoJa lineage, the Ojhas and Shamans practiced the sadhana of Matrika Bhairav to attain exceptional spiritual powers and siddhis. However, within the KoPoKhoJa tradition, the system of Matrika Bhairav sadhana remained unorganized and scattered. With the passage of time, as the KoPoKhoJa tradition evolved into Siddha Dharma, the 18 prime and founding Mahasiddhas of Siddha Dharma organized and systematized the knowledge and practices related to Matrika Bhairava. Yet, even with this restructuring, the system remained complex and challenging for younger disciples to grasp. Therefore, it was these ten Mahasiddhas who later reformulated the teachings into a simpler and more accessible format, making the profound knowledge of Matrika Bhairava easier for disciples to understand and practice.
| SL No. | Name of the Mandala (in Devanagari) | Name of the Mandala (in IAST) |
|---|---|---|
| 1 | गुरु मण्डल | Guru maṇḍala |
| 2 | देव मण्डल | Deva maṇḍala |
| 3 | पितृ मण्डल | Pitṛ maṇḍala |
| 4 | यक्ष मण्डल | Yakṣa maṇḍala |
| 5 | नाग मण्डल | Nāga maṇḍala |
| 6 | अप्सरा मण्डल | Apsarā maṇḍala |
| 7 | गन्धर्व मण्डल | Gandharva maṇḍala |
| 8 | किरात मण्डल | Kirāta maṇḍala |
| 9 | कृत्या मण्डल | Kṛtyā maṇḍala |
| 10 | योगिनी मण्डल | Yoginī maṇḍala |
| 11 | गुह्यक मण्डल | Guhyaka maṇḍala |
| 12 | किन्नर मण्डल | Kinnara maṇḍala |
| 13 | वीर मण्डल | Vīra maṇḍala |
| 14 | वेताल मण्डल | Vetāla maṇḍala |
| 15 | महाविद्या मण्डल | Mahāvidyā maṇḍala |
| 16 | अष्टमातृका मण्डल | Aṣṭamātṛkā maṇḍala |
| 17 | षोडशमातृका मण्डल | Ṣoḍaśamātṛkā maṇḍala |
| 18 | त्रिदेव मण्डल | Trideva maṇḍala |
| 19 | त्रिशक्ति मण्डल | Triśakti maṇḍala |
| 20 | यम मण्डल | Yama maṇḍala |
| 21 | रूद्र मण्डल | Rūdra maṇḍala |
| 22 | गण मण्डल | Gaṇa maṇḍala |
| 23 | भैरव मण्डल | Bhairava maṇḍala |
| 24 | गरुड मण्डल | Garuḍa maṇḍala |
| 25 | व्याल मण्डल | Vyāla maṇḍala |
| 26 | काल मण्डल | Kāla maṇḍala |
| 27 | विद्याधर मण्डल | Vidyādhara maṇḍala |
| 28 | प्रेत मण्डल | Preta maṇḍala |
| 29 | डाकिनी मण्डल | Ḍākinī maṇḍala |
| 30 | खेचर मण्डल | Khecara maṇḍala |
Tantric Saraswati and Matrika Bhairava
The primordial form of Goddess Saraswati before taking the form of Brahma’s shakti is the Tantric Saraswati. Tantric Saraswati divided the Shakti of the three prime Goddesses in the form of 3 main Matrikas – the kul Matrika, Dev Matrika and Lopa MatMatrika
1. Kula (कुल) Matrikas
Kula matrikas are the goddess having the equal authority over all the three lokas of this universe. Many Matrika Shaktis are present in the Kula Matrika category – the most important of them are the Ashta Matrikas – ,Brahmi (ब्रह्माणी), Maheshwari (महेश्वरी), Kaumari (कौमारी), Vaishnavi (वैष्णवी), Varahi (वाराही), Indrani (इन्द्राणी), Chamunda (चामुंडा), Mahalakshmi (महालक्ष्मी), the Shodasha Matrikas – Brahmi (ब्रह्माणी), Maheshwari (महेश्वरी), Kaumari (कौमारी), Vaishnavi (वैष्णवी), Varahi (वाराही), Indrani (इन्द्राणी), Chamunda (चामुंडा), Mahalakshmi (महालक्ष्मी), Narasimhi (नरसिंही), Vinayaki (विनायकि / गणेशानी), Shivaduti (शिवदूती), Vayudevi (वायु देवी), Varunani (वरुणानी), Kauberi (कौबेरी / कुबेरी), Yami (यमी), Agneyi (आग्नेयी) and the Varna Matrikas. Varna Matrikas have taken origin from the sound of Shiva’s Damru, the Shankh of Bhagwan Vishnu, the Kamandalu of Bhagwan Brahma and the Veena of Goddess Saraswati while some are originated from the radiance of Goddess Yogmaya Durga.
Ashta Matrika
| SL No. | Name of Aṣṭamātṛkā (in Devanagari) | Name of Aṣṭamātṛkā (in IAST) |
|---|---|---|
| 1 | ब्रह्माणी | Brahmāṇī |
| 2 | महेश्वरी | Maheśvarī |
| 3 | कौमारी | Kaumārī |
| 4 | वैष्णवी | Vaiṣṇavī |
| 5 | वाराही | Vārāhī |
| 6 | इन्द्राणी | Indrāṇī |
| 7 | चामुंडा | Cāmuṇḍā |
| 8 | महालक्ष्मी | Mahālakṣmī |
Shodash Matrika
| SL No. | Name of Ṣoḍaśa Mātṛkā (in Devanagari) | Name of Ṣoḍaśa Mātṛkā (in IAST) |
|---|---|---|
| 1 | ब्रह्माणी | Brahmāṇī |
| 2 | महेश्वरी | Maheśvarī |
| 3 | कौमारी | Kaumārī |
| 4 | वैष्णवी | Vaiṣṇavī |
| 5 | वाराही | Vārāhī |
| 6 | इन्द्राणी | Indrāṇī |
| 7 | चामुंडा | Cāmuṇḍā |
| 8 | महालक्ष्मी | Mahālakṣmī |
| 9 | नरसिंही | Narasiṃhī |
| 10 | विनायकि / गणेशानी | Vināyakī / Gaṇeśānī |
| 11 | शिवदूती | Śivadūtī |
| 12 | वायु देवी | Vāyu Devī |
| 13 | वरुणानी | Varuṇānī |
| 14 | कौबेरी / कुबेरी | Kauberī / Kuberī |
| 15 | यमी | Yamī |
| 16 | आग्नेयी | Agnēyī |
Varna Matrika Goddesses
| SL No. | Varna | Name of the Devi | Beeja mantra | Name of the Devi of Beeja Mantra | The body parts associated | Description |
|---|---|---|---|---|---|---|
| 1 | अ | अम्बा मातृका | अँ (am̐) | अमृता देवी (Amṛtā Devī) | Head | Represents creation and the nectar-like spiritual essence that precedes full Kuṇḍalinī awakening; source of all energies and supports detachment and spiritual growth. |
| 2 | आ | आद्याशक्ति मातृका | आँ (ām̐) | आकर्षिणी देवी (Ākarṣiṇī Devī) | Mouth | Embodies the double “a”, uniting Śiva and Śakti, and expressing the fivefold powers of creation, preservation, dissolution, concealment and grace. |
| 3 | इ | ईशानी मातृका | इँ (im̐) | इन्द्राणी देवी (Indrāṇī Devī) | Right eye | Gives strength to conquer jealousy, passion and anger, granting fulfilment of wishes along with joy and liberation as icchā-śakti. |
| 4 | ई | ईश्वरी मातृका | ईँ (īm̐) | ईशानी देवी (Īśānī Devī) | Left eye | Symbolizes perfect divine fullness, Kāmakalā and Turīyā bīja, bestowing spiritual freedom and the balanced dynamic and still aspects of consciousness. |
| 5 | उ | उमा मातृका | उँ (um̐) | उमा देवी (Umā Devī) | Right ear | Combines tremendous power with tender motherly love, destroying evil and granting dharma, prosperity, worldly enjoyment and final liberation. |
| 6 | ऊ | ऊर्ध्वकेशिनी मातृका | ऊँ (ūm̐) | ऊर्ध्वकेशी देवी (Ūrdhvakeśī Devī) | Left ear | Signifies excellence taken to its peak, like the tip of a hair, and is linked with the rising Kuṇḍalinī force. |
| 7 | ऋ | ऋद्धिदायिनी मातृका | ऋँ (ṛm̐) | ऋद्धिदायी देवी (Ṛddhidāyī Devī) | Right nostril | Goddess of everlasting truth, revealing genuine virtue (dharma) and unalloyed bliss. |
| 8 | ॠ | ऋतुमती मातृका | ॠँ (ṝm̐) | ॠकारा देवी (Ṝkārā Devī) | Left nostril | Represents the thought-free state of pure consciousness, where one realizes the true Self beyond mental distractions, resting in plenitude. |
| 9 | लृ | ललिता मातृका | ऌँ (ḷm̐) | ऌकारा देवी (Ḷkārā Devī) | Right cheek | Stands for the steady void, the bliss of liberation and the merging of all triads into a single reality. |
| 10 | लॄ | लोलिनी मातृका | ॡँ (ḹm̐) | ॡकारा देवी (Ḹkārā Devī) | Left cheek | Shows the complete dissolving of mind and attainment of liberation, a perfectly tranquil and blissful emptiness. |
| 11 | ए | एकाम्बिका मातृका | एँ (em̐) | एकपदा देवी (Ekapadā Devī) | Upper lip | Represents all creative triads such as desire, action and wisdom, and acts as the yoni bīja of creation, sustenance and dissolution. |
| 12 | ऐ | ऐंद्रि मातृका | ऐँ (aim̐) | ऐश्वर्यात्मिका देवी (Aiśvaryātmikā Devī) | Lower lip | Signifies great fortune both material and spiritual, and functions as a Sarasvatī bīja of knowledge, learning and the arts. |
| 13 | ओ | ओषधी मातृका | ओँ (om̐) | ओंकारा देवी (Oṃkārā Devī) | Upper row of teeth | Embodies the pure primordial sound – consciousness manifested as vibration – from which all other sounds arise. |
| 14 | औ | औषधेश्वरी मातृका | औँ (aum̐) | औषधात्मिका देवी (Auṣadhātmikā Devī) | Lower row of teeth | Represents the healing potency of medicines and the power to cure and restore well-being. |
| 15 | अं | अम्बिका मातृका | अँ (am̐) | अंबिका देवी (Aṃbikā Devī) | Crown of the head | Universal mother of creation, indicating wholeness and fulfilment; as bindu it is the single point of reality and completion of all desires. |
| 16 | अः | अहंकारिणी मातृका | अः (aḥ) | अःक्षरा देवी (Aḥkṣarā Devī) | Tip of the tongue | Represents the unchanging, eternal Brahman; the visarga signifying culmination, delight and ecstatic completion. |
| 17 | क | कालिका | कँ (kam̐) | कालरात्रि देवी (Kālarātrī Devī) | Right shoulder | Grants victory, desire, wealth and righteousness, embodying the three śaktis of will, knowledge and action. |
| 18 | ख | खड्गधारिणी | खँ (kham̐) | खण्डिता देवी (Khaṇḍitā Devī) | Right elbow | Symbolizes cutting off and releasing—detachment, severance and illumination—again linked with will, knowledge and action. |
| 19 | ग | गौरी | गँ (gam̐) | गायत्री देवी (Gāyatrī Devī) | Right wrist | Represents sharp discriminative wisdom, direct vision and eternal knowledge; also the Gaṇeśa bīja removing obstacles and awakening Kuṇḍalinī. |
| 20 | घ | घोरतारा | घँ (gham̐) | घण्टाकर्षिणी देवी (Ghaṇṭākarṣiṇī Devī) | Base of the fingers of the right palm | Embodies sacred sound that banishes inner and outer enemies, cleansing karmas from physical, subtle and causal bodies. |
| 21 | ङ | ङकाररूपिणी | ङँ (ṅam̐) | ङार्णा देवी (Ṅārṇā Devī) | Fingertips of the right hand | Stands for growth and full development, helping one identify with the true Self rather than body–mind. |
| 22 | च | चामुंडा | चँ (cam̐) | चण्डिका देवी (Caṇḍikā Devī) | Left shoulder | Destroys evil and spreads love and compassion, signifying the awakening and ascent of Kuṇḍalinī. |
| 23 | छ | छिन्नमस्ता | छँ (cham̐) | छायार्त देवी (Chāyārta Devī) | Left elbow | Indicates rising from the dense shadows of material life to discover the inner spiritual reality. |
| 24 | ज | ज्वालामुखी | जँ (jam̐) | जया देवी (Jayā Devī) | Left wrist | Brings victory and good fortune, bestowing worldly success and divine bliss, and the power to neutralize black magic. |
| 25 | झ | झषप्रिया | झँ (jham̐) | झङ्कारिणी देवी (Jhaṅkāriṇī Devī) | Base of the fingers of the left hand | Balances material and spiritual aims and facilitates movement of energy between Mūlādhāra and Svādhiṣṭhāna chakras. |
| 26 | ञ | ञानशक्ति | ञँ (ñam̐) | ज्ञानरूपा देवी (Jñānarūpā Devī) | Tips of the fingers of the left hand | Embodies true Self-knowledge and the realization that we are pure consciousness, not body and mind, leading to liberation. |
| 27 | ट | ट्रिपुरभैरवी | टँ (ṭam̐) | टङ्कहस्ता देवी (Ṭaṅkahastā Devī) | Right hip (base) | Sustains the physical, subtle and causal bodies, lifting Kuṇḍalinī to Maṇipūra and igniting spiritual transformation and courage. |
| 28 | ठ | ठाकरूपिणी | ठँ (ṭham̐) | ठङ्कारिणी देवी (Ṭhaṅkāriṇī Devī) | Right knee | Destroys all kinds of afflictions through the combined power of knowledge and rightful action. |
| 29 | ड | डाकिनि | डँ (ḍam̐) | डामरी देवी (Ḍāmarī Devī) | Right ankle | Controls the five senses and expels poisons and negative elements from the body, removing inner negativity. |
| 30 | ढ | ढूमावती | ढँ (ḍham̐) | ढङ्कारिणी देवी (Ḍhaṅkāriṇī Devī) | Base of the fingers of the right foot | Brings spiritual enlightenment and abundant spiritual and material wealth, along with radiant divine splendour. |
| 31 | ण | णमण्डल–रक्षिणी | णँ (ṇam̐) | णार्णा देवी (Ṇārṇā Devī) | Tips of the fingers of the right foot | Grants both mystical powers (siddhis) and spiritual illumination. |
| 32 | त | त्रिपुरा | तँ (tam̐) | तामस्य देवी (Tāmasya Devī) | Left hip (base) | Removes darkness, hatred, jealousy and other vices, bringing compassion, unconditional love and good fortune; lifts Kuṇḍalinī to Anāhata. |
| 33 | थ | थोकिनि | थँ (tham̐) | स्थाण्वि देवी (Sthāṇvī Devī) | Left knee | Bestows all virtues and a principled life, courage in facing evil, and calm composure in difficulty. |
| 34 | द | दुर्गा | दँ (dam̐) | दाक्षायणी देवी (Dākṣāyaṇī Devī) | Left ankle | Represents power, authority, great fortune and joy, as well as deep contentment that turns the mind away from greed toward spirituality. |
| 35 | ध | धूम्रा | धँ (dham̐) | धात्तया देवी (Dhāttayā Devī) | Base of the fingers of the left foot | Cleanses all impurities and acts as a healer of serious diseases across all three bodies. |
| 36 | न | नारायणी | नँ (nam̐) | नार्या देवी (Nāryā Devī) | Tips of the fingers of the left foot | Signifies liberation (mokṣa), revealing our real nature as the pure Self. |
| 37 | प | पावनी | पँ (pam̐) | पार्वती देवी (Pārvatī Devī) | Right side | Gives will-power, stamina and strong physical and mental endurance, bringing stability, confidence and success in endeavours. |
| 38 | फ | फलिनी | फँ (pham̐) | फट्कारिणी देवी (Phaṭkāriṇī Devī) | Left side | Frees us from worries and negativity and is the giver of various siddhis and subtle powers. |
| 39 | ब | भद्रकाली | बँ (bam̐) | बन्धिनी देवी (Bandhinī Devī) | Lower back | Removes all forms of bondage, guiding toward self-realization and ultimate liberation from birth and death. |
| 40 | भ | भैरवी | भँ (bham̐) | भद्रकाली देवी (Bhadrakālī Devī) | Navel | Destroys negativity and malevolent forces and ushers in auspicious, favourable periods. |
| 41 | म | महेश्वरी | मँ (mam̐) | महामाया देवी (Mahāmāyā Devī) | Abdomen | Represents the great cosmic illusion and its mysteries, helping us see our inner Self clearly and move toward liberation. |
| 42 | य | योगमाया | यँ (yam̐) | यशस्विनी देवी (Yaśasvinī Devī) | Heart | Symbolizes immense glory and the awakening of the spiritual radiance of the Ājñā chakra, flooding life with knowledge and light. |
| 43 | र | रुद्राणी | रँ (ram̐) | रक्ता देवी (Raktā Devī) | Right armpit | Cleanses the soul of negativity, energizes higher spiritual aspirations and grants vāk-siddhi, making words effective. |
| 44 | ल | ललिता | लँ (lam̐) | लम्बोष्ठी देवी (Lamboṣṭhī Devī) | Back of the head | Represents powerful attraction and mesmerism and leads to non-dual awareness of simply being the Absolute. |
| 45 | व | वाराही | वँ (vam̐) | वरदा देवी (Varadā Devī) | Left armpit | Goddess of wish-fulfilment, bringing auspicious and favourable outcomes in all undertakings. |
| 46 | श | शैलपुत्री | शँ (śam̐) | श्री देवी (Śrī Devī) | Area from heart to right hand (full) | Embodies total auspiciousness, material and spiritual wealth, providing comfort and ultimately freeing the devotee. |
| 47 | ष | षष्ठी देवी | षँ (ṣam̐) | षण्डा देवी (Ṣaṇḍā Devī) | Area from heart to left hand (full) | Signifies selfless service to the Divine, bringing fruitful results and stabilizing one in non-dual awareness. |
| 48 | स | सिद्धेश्वरी | सँ (sam̐) | सरस्वती देवी (Sarasvatī Devī) | Area from heart to right leg (full) | Represents knowledge, arts and wisdom, being the source of creation and ensuring success and fulfilment in endeavours. |
| 49 | ह | हंसवाहिनी | हँ (ham̐) | हंसवती देवी (Haṃsavatī Devī) | Area from heart to left leg (full) | Symbolizes the true Self and the final merging into it; completes the word “aham”, from individual ego to ultimate liberation. |
| 50 | क्ष | क्षेमंकरी | ळँ (ḻam̐) | ळकारा देवी (Ḻakārā Devī) | Area from heart to navel | Grants all spiritual powers (siddhis), releases karmic bondages and brings liberation. |
| 51 | त्र | त्रिपुरसुंदरी | – | – | – | – |
| 52 | ज्ञ | ज्ञानदायिनी | – | – | – | – |
2. Dev (देव) Matrika
Dev Matrika are the goddess that provide knowledge to devtas and a special category of Siddhas – the vajra mandal siddhas. The knowledge of Dev matrikas remain exclusive to these. It is not available for normal people and those siddhas also who are not a part of vajra mandal. Therefore the devtas and the vajra mandal siddhas have access to the most supreme category of knowledge. The names and numbers or any other information about the Deva matrikas is not for all and therefore here the names are not mentioned.
3. Lopa (लोप) Matrika
Lopa matrikas also have their authority over all the three lokas but primarily they are the goddesses of darkness. Their authority is primarily over the darker or the tamsic areas of the universe. Therefore they are kept under the category of nishiddha vidya (forbidden knowledge) as they are highly destructive forces. The sadhana of these matrikas are only practiced by very few advanced mahasiddhas. Being so destructive still they are worshiped and their sadhana is practiced by these siddhas as in this universe sometimes it becomes necessary to have the destructive power to destroy the mlechhas and safeguard the righteousness in the universe. Their sadhana is mostly practiced through vaam marga and therefore it is not for all the people and even not for all the siddhas. Kaulantak peeth has the knowledge, names and description of these matrikas but here they are not disclosed.
Other methods of Matrika bhairava sadhana
There are 3 prime methods of worshiping Matrika bhairava.
Dev tradition
In this tradition a rath (chariot) of Matrika bhairava is made or a malimukh and kardi are made and then they are worshiped. The malimukh is made up of ashtadhatu (a mixture of 8 metals) and it is kept inside a kardi which is made up of either copper or brass. The kardi is a basket with a handle and a chhatra (a symbolic royal umbrella made of the same metals) on the top of it. Inside the kardi the malimukh is placed. These are placed in the place of worship, where daily rituals are performed according to the traditions prescribed by the Gurus. They are revered as living deities. Dhoop (incense), deep (lamps), and prasad are offered to them. People even communicate with the deity, sharing their life problems and seeking guidance from the deity through shamans. The conversation is conducted through various methods, such as rolling a sacred dice. Many traditional songs are sung in front of the devta. This practice is known as Ganai Bharta of the deity.
Yoga tradition
In this tradition, meditation is done upon the deity by different methods. At first the practitioners meditate upon the external appearance or the form of the deity. Once this is perfected then the practitioner meditates upon the beej mantra of Matrika bhairava in their agya chakra. On perfecting this step then the visualization of the yantra mandala is carried out. In the next step, the Guru teaches some secret meditation techniques specific to this sadhana. So there is a whole set of procedures in the yoga tradition of Matrika Bhairav sadhana including various methods which are specific for the Matrika Bhairav sadhana.
Tantra tradition
The tantric system of charya contains Tantric yoga, mantra, idol worship and yantra mandala practice along with mudra and mudra malas but it primarily focuses on the sadhana of yantra mandala. In each āvarna of the yantra mandala, different devi devtas reside. There are 100 presiding deities and 8 Gurus in each avarna of the yantra mandala. The sadhana of yantra mandala is carried out through different āmayās. The deeksha is granted through the Uttarāmnāya. Then the Guru decides through which āmnāya the desciple should advance in his sadhana. In every āmnāya the system of karmkand differs. In the Uttaramnaya form of karmkand, the sadhana of the yantra mandala is done from the outermost avarna to the inner most bindu (point). At the central point or the bindu resides the presiding deity of the yantra mandala. As the sadhak reaches to the bindu, at first he visualises the Guru and behind him the presiding deity of the sadhana – both in physical form. Behind them is a source of bright divine light from which the deity and Guru seems to have emerged. And finally the sadhak visualises the deity, the Guru, the mantra and he himself all appears to become one and no difference remains between himself, the Guru or the deity. This is called as purna bindu.
Deshaj tradition and Dev parampara
In the Deshaj tradition, the idol of Matrika Bhairav is crafted from sacred clay. Soil is collected from the banks of holy Himalayan rivers, then carefully filtered and hand-processed to obtain fine clay suitable for idol making. From this purified clay, the idol is shaped. The idol typically features two legs and two hands—one holding a kulsrot (ritual staff) and the other a khappar (skull bowl). Various bīja mantras are inscribed on the body of the idol. After shaping, the idol is left to dry naturally and then fired, forming a durable clay image. This completed staue is then installed in the sacred space of worship. A prāṇa pratiṣṭhā ritual is performed to invoke the divine presence into the idol, after which the deity is worshipped according to regional customs. Offerings such as dhūpa (incense), dīpa (lamps), and prasāda are made. Shamans are invited to perform traditional rites. Various ritualistic symbols made from wheat-flour dough are prepared for the sacrificial ritual and are offered to the deity through shamanic methods. The Ganai Bharta of the deity is also conducted, along with other indigenous shamanic ceremonies. In Kaulantak Peeth whenever Matrika Bhairav is worshiped in this way lots of vādya yantras like Damru, Shankh, dhol, thal, gong, karnāli, nādi and other tantric instruments are played and then the shamanic rituals are carried out.
Spiritual significance of this sadhana
The ultimate goal of this sadhana is the liberation. Even practitioners whose goal is merely to obtain supernatural powers achieve countless siddhis through this sādhanā. Some of the siddhis are mentioned below –
The ashta siddhis (8 major siddhis)
1. Aṇimā – Ability to become smaller than the smallest.
2. Mahimā – Ability to become huge/infinite in size.
3. Garimā – Ability to become extremely heavy.
4. Laghimā – Ability to become weightless or extremely light.
5. Prāpti – Ability to obtain anything, anywhere; clairvoyance / teleportation.
6. Prākāmya – Ability to fulfill any desire; entering other bodies.
7. Iśitva – Lordship or control over natural forces.
8. Vaśitva – Power to control or influence beings and elements.
10 minor siddhis
1. Anūrandhṛṣti (Door-darshan) – Distant vision.
2. Parachitta Jñāna – Reading others’ thoughts.
3. Ādi-siddhi – The power of prophecy.
4. Dūra-śravaṇa – Hearing sounds from far away.
5. Dūra-darśana – Seeing events happening far away.
6. Manaḥ-javah – Moving at the speed of mind.
7. Kāma-rūpa – Assuming any form or appearance.
8. Para-kāya praveśa – Entering another’s body.
9. Svachhanda mṛtyu – Ability to leave the body at will.
10. Sarva-saṅkalpa siddhi – Fulfillment of all resolutions.
And those seekers who rise above worldly attachments and desire only liberation also perform this sādhanā and ultimately attain moksha.
Conclusion
The sadhana of Matrika Bhairav is a very advanced spiritual practice. The knowledge which is for all the people is just the tip of the Iceberg. Most of it is hidden. This sadhana is also one of the very vast and dangerous of the sadhanas. That means if not correctly done then it can be harmful as well. So this is performed strictly under the guidance of a Guru. And for completing such sadhanas it is mandatory that the desciple should be undoubtedly devoted to the Guru and the tradition. He should be able to see the oneness in Guru and the deity.
