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There is a reference to the Pusya bath to be taken by the king in the Brihat Samhita 292. The priest on the ground intended for bath shall draw a circle, cover it with gems and mark in it places for several Devatas. The figures of the planets, constellations, the rudras, the saptamatas, etc and also the deva's wives would be represented in the specially marked place. There is a reference to a Kamya vrata done on Caitrasuddha-navami. This vrata is known as the matrka-vrata. In this the sixty four yoginis and bhairava are offered worship. They are worshipped with white sandal paste and white flowers. This is done for getting children and ensuring their protection 293. 294 The Abhilashitartha Chintamani mentions about the worship of the matrkas on the different days of the month The worship of yogini's is recommended to be performed by the kings before a battle 295. The table below will facilitate a quick check of the days for worship. 292 BS 48.24,26. 293 Bharatiya Sanskriti Kosa - Vol. 7. 294 Abhilashitartha Chintamani II.3.1140-1144 295 Abhilashitartha Chintamani I.2.1145 ff. 282

Matrka Days worship for WorshipDirection Brahmi First (sp) & East Ninth (kp) Maheswar Second (sp) & North East i Tenth (kp) Kaumari Eleventh (sp) & South East Third (kp) Vaisnavi Twelth (sp) & South Fourth (kp) West Varahi Thirteenth (sp) South & Fifth (kp) Indrani Fourteenth (sp) West & Sixth (kp) Candika Pournima & North Seventh (kp) West Mahalaks Eighth (kp) & North mi Amavasya # (sp) = Suklapaksa; (kp) = Krsna paksa Some observations. All the seven figures look alike except for certain typical iconograpic details. The worship of these seven female divinities is observed around the places which are re near the river side settlements. From the analogy of such kindred 283

Minor goddesses goddess universally presiding over birth, immortality, destruction or death, popular even in present day folk regions of India, we may presume that they were all regarded as sisters among themselves and always roaming in a group clasping hands with each other. Another point of observation is that there exists some sort of identity of the matrikas with the Yoginis. Quite often the yogini goddesses are mistaken for matrkas in rustic India. To have a clear view the yoginis have, therefore, been taken next for study.