20. Matruka Prakasa

विंशोऽध्यायः

मातृका प्रकाशः

viṁśo'dhyāyaḥ

mātṛkā prakāśaḥ

Chapter 20

Mathruka Prakasha

शक्रः-

नमो निखिलनिर्माणत्राणसंहारशक्तये।

हरेः स्वरूपभूतायै नमस्ते ज्ञानरूपिणि॥ १॥

śakraḥ-

namo nikhilaniermāṇatrāṇasaṁhāraśaktaye |

hareḥ svarūpabhūtāyai namaste jñānarūpiṇi || 1 ||

Shakra: I bow to you the sakthi responsible for the entire building, protecting and destroying activities.You are hari's actual form, I bow to you the form of jnana

त्वत्प्रसादान्मया पद्मे रहस्यं परमं श्रुतम्।

वर्णाध्वानं यथावन्मे भूयस्त्वं वक्तुमर्हसि॥ २॥

tvatprasādānmayā padme rahasyaṁ paramaṁ śrutam |

varṇādhvānaṁ yathāvanme bhūyastvaṁ vaktumarhasi || 2 ||

O padma, Due to your grace, I heard the great secret. Please tell me about the composition of sound

श्रीः-

शृणु वर्णाध्वनो रीतिमाद्यां त्रिदशपुंगव।

प्राप्नोति यत्परिज्ञानात्साधको मत्सरूपताम्॥ ३॥

śrīḥ-

śṛṇu varṇādhvano rītimādyāṁ tridaśapuṁgava |

prāpnoti yatparijñānātsādhako matsarūpatām || 3 ||

Shri: o Chief of devas, hear now the way of the sound, knowing which completely the sadhaka attains the same form as of mine

वेद्यवेदकनिर्मुक्तमच्युतं ब्रह्म यत् परम्।

अनस्तमितभारूपं सर्वाभिन्नमहंपदम्॥ ४॥

vedyavedakanirmuktamacyutaṁ brahma yat param |

anastamitabhārūpaṁ sarvābhinnamahaṁpadam || 4 ||

The imperishable brahamam is absolute and is free from knower - known relationship and has form of never setting light and one with all is the position of aham

अहंता नाम सा शक्तिस्तदभिन्ना सदोदिता।

अनस्तमितभारूपा वेद्यवेदकवर्जिता॥ ५॥

ahaṁtā nāma sā śaktistadabhinnā sadoditā |

anastamitabhārūpā vedyavedakavarjiītā || 5 ||

Its sakthi is termed Ahamtha which is not different from it and ever active, has a form of never setting light, and who is without the knower-known relationship

प्रकाशानन्दसाराहं सर्वतः समतां गता।

कोटिकोट्ययुतैकांशकोट्यंशे क्षुभिता सती॥ ६॥

prakāśānandasārāhaṁ sarvataḥ samatāṁ gatā |

koṭikoṭyayutaikāṁśakoṭyaṁśe kṣubhitā satī || 6 ||

I am the essense of light and bliss and treat all equally. A very minute part(one part of crores of crores of thousand crores) of mine is put in motion..

शब्द्रब्रह्मस्वरूपेण स्वशक्त्या स्वयमेव हि।

मुक्तयेऽखिलजीवानामुदेमि परमेश्वरात्॥ ७॥

śabdrabrahmasvarūpeṇa svaśaktyā svayameva hi |

muktaye'khilajīvānāmudemi parameśvarāt || 7 ||

..for freeing all the jivas. I on my own and using my sakthi from supreme god raise in the form of sabdabrahman

तदव्यक्ताक्षरं विद्धि तन्त्रीशब्दो यथा कलः।

पृथग्वर्णात्मना याति स्थितये नैकधा स तु॥ ८॥

tadavyaktākṣaraṁ viddhi tantrīśabdo yathā kalaḥ |

pṛthagvarṇātmanā yāti sthitaye naikadhā sa tu || 8 ||

Know that unmanifested aksharam as the soft sound raising from strings. The same is enhanced by other set of sounds in order to ensure stithi

सूक्ष्मवर्णस्वरूपोऽसौ धारासंतानरूपधृत्।

पञ्चाध्वकोशमुक्तस्य मन्निष्ठस्य विवेकिनः॥ ९॥

sūkṣmavarṇasvarūpo'sau dhārāsaṁtānarūpadhṛt |

pañcādhvakośamuktasya manniṣṭhasya vivekinaḥ || 9 ||

It as the subtle sound form represents the stream of the sound from all other sound forms. The one free of the five sheaths and prudent..

अनुभूतिपदं याति प्रसादात् परमात्मनः।

मच्चातुरात्म्यनिचयो विज्ञेयो हि तदात्मना॥ १०॥

anubhūtipadaṁ yāti prasādāt paramātmanaḥ |

maccāturātmyanicayo vijñeyo hiu tadātmanā || 10 ||

By the grace of the supreme soul achieves the position of perception and also that person understands my fourfold collection(vyuha)

प्रभवाप्यययोगेन भारूपध्वनिलक्षणः।

सकारान्तस्त्वकाराच्च हकारादान्त एव च॥ ११॥

prabhavāpyayayogena bhārūpadhvanilakṣaṇaḥ |

sakārāntastvakārācca hakārādānta eva ca || 11 ||

During prabhava(production)  the letters from "a" to "sa" has sound as its nature. And during apyaya, the letters ha to "aa" has knowledge

प्रभवे द्वादशान्तस्तु हकारश्चतुरात्मनाम्।

अकारस्त्वप्यये चैतौ द्वादशान्तावुभौ समौ॥ १२॥

prabhave dvādaśāntastu hakāraścaturātmanām |

akārastvapyaye caitau dvādaśāntāvubhau samau || 12 ||

During production of the four vyuhas ha represents dvadasanta. While during apyaya "a" holds that position. Hence any one of them can be at the dvadasanta position

वार्णे व्यूहसमूहेऽस्मिन् ज्ञेयं ज्ञानसमाधिना।

विश्राम उदयो व्याप्तिर्व्यक्तिरा वासुदेवतः॥ १३॥

vārṇe vyūhasamūhe'smin jñeyaṁ jñānasamādhinā |

viśrāma udayo vyāptirvyaktirā vāsudevataḥ || 13 ||

This collection of sound vyuhas are known through jnana samadhi. Vasudeva and others exist in the states of visrama, udaya,vyapthi and vyakti.

अत्रैकैकोपरि ज्ञेया मूर्तिर्वै त्वेवमेव हि।

युक्ता विश्रामपूर्वेण चतुष्केण समासतः॥ १४॥

atraikaikopari jñeyā mūrtirvai tvevameva hi |

yuktā viśrāmapūrveṇa catuṣkeṇa samāsataḥ || 14 ||

At this place, each one of the murtis are to be known as joined with one of the four states  visrama and others

विश्रामं चिन्तयेद्देवं वासुदेवं सनातनम्।

अकारं पुण्डरीकाक्षं पूर्वदेवं सनातनम्॥ १५॥

viśrāmaṁ cintayeddevaṁ vāsudevaṁ sanātanam |

akāraṁ puṇḍarīkākṣaṁ pūrvadevaṁ sanātanam || 15 ||

One should contemplate on the eternal Vasudeva, the eternal ancient god the sound akaram, Pundarikaksha  as visrama ..

संकर्षणादितत्त्वानि विश्राम्यन्ति लयेऽत्र हि।

ततः संकर्षणं देवमाकारमुदयं स्मरेत्॥ १६॥

saṁkarṣaṇāditattvāni viśrāmyanti laye'tra hi |

tataḥ saṁkarṣaṇaṁ devamākāramudayaṁ smaret || 16 ||

..since at the time of laya(merging back), Samkarshana and others will be resting on him.  Then deva Samkarshana represented by aakaram should be thought of as udayam (rising) - start of the activity of creation

उदितो हि स सर्वात्मा प्रथमं सर्वकृत् स्वयम्।

व्याप्तं प्रद्युम्नदेवं तमिकारं परिचिन्तयेत्॥ १७॥

udito hi sa sarvātmā prathamaṁ sarvakṛt svayam |

vyāptaṁ pradyumnadevaṁ tamikāraṁ paricintayet || 17 ||

for he is the creator behind all, the one who created all on his own. One should contemplate on deva Prathyumna, ikaram as the one who pervaded everything (vyaptha)

विविधं प्राप्यते तेन त्रयीकर्मात्मना जगत्।

अनिरुद्धं व्यक्तिरूपमीकारं तमनुस्मरेत्॥ १८॥

vievidhaṁ prāpyate tena trayīkarmātmanā jagat |

aniruddhaṁ vyaktirūpamīkāraṁ tamanusmaret || 18 ||

One should contemplate on aniruddha, the eekaram as one who manifests in different worlds as trayikarman by expanding

 

व्यज्यन्ते शक्तयो ह्यत्र जगत्सृष्ट्यादयोऽखिलाः।

दण्डवत्संनिवेशेन संस्थिता ह्येवमेव हि॥ १९॥

vyajyante śaktayo hyatra jagatsṛṣṭyādayo'khilāḥ |

daṇḍavatsaṁniveśena saṁsthitā hyevameva hi || 19 ||

At this stage all the saktis like jagath Srusti and others are fully manifest and they stand together like a stick

आ सकाराच्चतूरूपयुक्ता मे चतुरात्मता।

स्मरेत् प्रभवचिन्तायां हकारं द्वादशान्तकम्॥ २०॥

ā sakārāccatūrūpayuktā me caturātmatā |

smaret prabhavacientāyāṁ hakāraṁ dvādaśāntakam || 20 ||

Upto sakaram my fourfold nature is part of the four vyuhas. While contemplating on creation think Hakaram as the last of twelve groups

हकारं वासुदेवं तु विश्रामं परिचिन्तयेत्।

संकर्षणं सकारं तमुदयं त्वप्यये स्मरेत्॥ २१॥

hakāraṁ vāsudevaṁ tu viśrāmaṁ paricientayet |

saṁkarṣaṇaṁ sakāraṁ tamudayaṁ tvapyaye smaret || 21 ||

However during apyaya, ha should be contemplated as Vasydeva in visrama and sa with sankarshana in udaya(waking up)

एवमाकारतो दिव्यां चिन्तयेच्चतुरात्मताम्।

द्विषट्कं धारणानां च द्वादशाध्यात्मलक्षणम्॥ २२॥

evamākārato divyāṁ cintayeccaturātmatām |

dviṣaṭkaṁ dhāraṇānāṁ ca dvādaśādhyātmalakṣaṇam || 22 ||

In the same way up to "aa"karam the fourfold divine vyuhas should be contemplated. The two groups of six dharanas with the lakshana of twelve adhyatmans..

सोपानभूतं यत्क्रान्त्वा द्वादशान्ताद्विशेत् परम्।

एषा सा प्रथमा रीतिर्वर्णमार्गस्य दर्शिता॥ २३॥

sopānabhūtaṁ yatkrāntvā dvādaśāntādviśet param |

eṣā sā prathamā rītirvarṇamārgasya darśitā || 23 ||

..as ladder helps the one to go up to reach the supreme position at the end of the twelve (steps). This is the first path of varnamarga that is revealed

सूक्ष्मा तच्चातुरात्मीया भारूपा मन्मयी परा।

मध्यमा पूर्वमेवोक्ता विशेषं तत्र मे शृणु॥ २४॥

sūkṣmā taccāturātmīyā bhārūpā manmayī parā |

madhyamā pūrvamevoktā viśeṣaṁ tatra me śṛṇu || 24 ||

which is subtle, made of my fourfold nature, with bright form, made of me and supreme. The middle (madhyama) has already been shown now listen to its special features

धारणाः पूर्वमुक्ता याश्चतस्रो मत्स्वरूपिकाः।

वकाराख्यानिरुद्धस्य शक्तिः सा रागसंज्ञिता॥ २५॥

dhāraṇāḥ pūrvamuktā yāścatasro matsvarūpikāḥ |

vakārākhyāniruddhasya śaktiḥ sā rāgasaṁjñitā || 25 ||

Of the four dharanas told earlier as reflecting my form, "Va" kara is said to represent aniruddha's sakthi which is known as Raga

माया नाम महालक्ष्मीर्लकारापरनामिका।

विद्या या रेफसंज्ञाता महावाणी तु सा स्मृता॥ २६॥

māyā nāma mahālakṣmīrlakārāparanāmikā |

vidyā yā rephasaṁjñātā mahāvāṇī tu sā smṛtā || 26 ||

Maya which is another name of Maha Lakshmi is said to represent "la"karam. Vidya also known as Mahavani is said to represent "r"epha

वातसंज्ञा महाकाली क्रियाशक्तिर्यकारिणी।

ब्रह्माद्या मूर्तयस्तिस्रः पत्न्यस्त्रय्यादयश्च याः॥ २७॥

vātasaṁjñā mahākālī kriyāśaktiryakāriṇī |

brahmādyā mūrtayastisraḥ patnyastrayyādayaśca yāḥ || 27 ||

Known as Vata, mahakali, the kriya sakti is represented by 'ya"karam. The tri murti Brahma and others whose wifes are trayi and others ..

तज्ज्ञेयं सकलं सूक्ष्ममकारस्यादिमेंऽशके।

मध्यमे भोक्तृकूटस्थः पुरुषोंऽशे प्रतिष्ठितः॥ २८॥

tajjñeyaṁ sakalaṁ sūkṣmamakārasyādimeṁ'śake |

madhyame bhoktṛkūṭasthaḥ puruṣoṁ'śe pratiṣṭhitaḥ || 28||

are all known to be the subtle's first part of "ma"karam, in the middle present the purusha who is Bhoktrukudasthan

संसारी पुरुषः सर्वश्चरमांशेऽवतिष्ठते।

एषा ते मध्यमा रीतिर्वर्णमार्गस्य दर्शिता॥ २९॥

saṁsārī puruṣaḥ sarvaścaramāṁśe'vatiṣṭhate |

eṣā te madhyamā rītirvarṇaīmārgasya darśitā || 29 ||

and the end part represents all the people in the worlds. This is the middle path of varnamarga  which has been shown to you

चरमामथ वक्ष्यामि रीतिं बलंनिषूदन।

वैखरी चरमा रीतिः प्रयत्नस्थानभेदिनी॥ ३०॥

caramāmatha vakṣyāmi rītiṁ balaṁniṣūdana |

vaikharī caramā rītiḥ prayatnasthānabhedinī || 30 ||

O Killer of Bala, Now I will explain to you the last method. The last method known as Vaikhari is identified with the place of effort (to speak)

व्यक्तवाचां समुच्चारे सा स्फुटीभवति ध्रुवम्।

जीवानां देहबद्धानां तत्तत्सन्मार्गदर्शिका॥ ३१॥

vyaktavācāṁ samuccāre sā sphuṭībhavati dhruvam |

jīvānāṁ dehabaddhānāṁ tattatsanmārgadarśikā || 31 ||

This is indeed  clear when pronouncing the manifest word.To the jivas who are bound to their bodies, the one who shows the right path to follow

मातृका जायते सेयं विष्णुशक्त्युपवृंहिता।

विष्णुवत्तत्र पञ्चाशच्छक्तयः परिकीर्तिताः॥ ३२॥

mātṛkā jāyate seyaṁ viṣṇuśaktyupavṛṁhitā |

viṣṇuvattatra pañcāśacchaktayaḥ parikīrtitāḥ || 32 ||

is Matruka, she is the supporting vishnusakti. It is proclaimed that like Vishnu, it also has fifty saktis..

अधितिष्ठन्ति ये यां च मातृकां वर्णमालिनीम्।

वासुदेवादयो व्यूहा दश द्वौ केशवादयः॥ ३३॥

adhitiṣṭhanti ye yāṁ ca mātṛkāṁ varṇamālinīm |

vāsudevādayo vyūhā daśa dvau keśavādayaḥ || 33 ||

..which inhabit matruka like garland of sounds. The (four)  vyuhas Vasudeva and others and the twelve kesava and others

स्वराधिष्ठायिनो देवाः शक्तीस्तेषामिमाः शृणु।

लक्ष्मीः कीर्तिर्जया माया व्यूहशक्तय ईरिताः॥ ३४॥

svarādhiṣṭhāyino devāḥ śaktīsteṣāmimāḥ śṛṇu |

lakṣmīḥ kīrtirjayā māyā vyūhaśaktaya īritāḥ || 34 ||

are the vowels(svara) presiding(atishtana) devas. Now here their sakthis. Lakshmi, Kirti, jaya, maya,are called the vyuha sakthis

श्रीश्च वागीश्वरी कान्तिक्रियाशान्तिविभूतयः।

इच्छा प्रीति रतिश्चैव माया धीर्महिमेति च॥ ३५॥

śrīśca vāgīśvarī kāntikriyāśāntivibhūtayaḥ |

icchā prīti ratiścaiva māyā dhīrmahimeti ca || 35 ||

Shri, Vageeswari, kanthi, kriya, shanthi, vibhuti, iccha, preethi, Rati, Maya, Dhee, Mahmia

शक्तयः केशवादीनां ता एताः स्वरशक्तयः।

काद्यधिष्ठायिनो देवान् गदन्त्या मे निशामय॥ ३६॥

śaktayaḥ keśavādīnāṁ tā etāḥ svaraśaktayaḥ |

kādyadhiṣṭhāyino devān gadantyā me niśāmaya || 36 ||

are the respective saktis of Kesava and others and are the svarasakthis.Now listen to me describing the presiding deities of Ka and others

पद्मनाभादिनामानो विष्णवः कादिदेवताः।

पद्मनाभो ध्रुवोऽनन्तः शक्तीशो मधुसूदनः॥ ३७॥

padmanābhādināmāno viṣṇavaḥ kādidevatāḥ |

padmanābho dhruvo'nantaḥ śaktīśo madhusūdanaḥ || 37 ||

Padmanabha and others are the names of Vishnu which are the deities of ka and others. (They are) Padmanabha, Dhruva, Anantha, Saktisa, Madhusudana

विद्याधिदेवः कपिलो विश्वरूपो विहंगमः।

क्रोडात्मा बडबावक्त्रो धर्मो वागीश्वरस्तथा॥ ३८॥

vidyādhidevaḥ kapilo viśvarūpo vihaṁgamaḥ |

kroḍātmā baḍabāvaktro dharmo vāgīśvarastathā || 38 ||

Vidhyadideva, Kapila, Visvarupa,Vihamgama, Krodatma, Badbavaktra, Dharma, Vageeswara

एकार्णवशयो देवः कूर्मः पातालधारकः।

वराहो नारसिंहश्चाप्यमृताहरणस्तथा॥ ३९॥

ekārṇavaśayo devaḥ kūrmaḥ pātāladhārakaḥ |

varāho nārasiṁhaścāpyamṛtāharaṇastathā || 39 ||

Ekarnavasaya, Kurma the bearer of pathala, Varaha, Narasimha, Amurutaharana

श्रीपतिर्दिव्यदेहोऽथ कान्तात्मामृतधारकः।

राहुजित् कालनेमिघ्नः पारिजातहरो महान्॥ ४०॥

śrīpatirdivyadeho'tha kāntātmāmṛtadhārakaḥ |

rāhujit kālanemighnaḥ pārijātaharo mahān || 40 ||

Sripathi with the divine body, Kantatma who bears amruta, Rahujit, Kalanemighna, the great Paraijathahara

लोकनाथस्तु शान्तात्मा दत्तात्रेयो महाप्रभुः।

न्यग्रोधशायी भगवानेकशृङ्गतनुस्ततः॥ ४१॥

lokanāthastu śāntātmā dattātreyo mahāprabhuḥ |

nyagrodhaśāyī bhagavānekaśṛṅgatanustataḥ || 41 ||

Lokanatha, Shantatma, the great lord Dattatraya, Nyagrodasayi, lord ekashringatanu

देवो वामनदेहस्तु सर्वव्यापी त्रिविक्रमः।

नरो नारायणश्चैव हरिः कृष्णस्तथैव च॥ ४२॥

devo vāmanadehastu sarvavyāpī trivikramaḥ |

naro nārāyaṇaścaiva hariḥ kṛṣṇastathaiva ca || 42 ||

Deva in Vamana form, all pervading Trivikrama, Nara, Narayana, Hari, Krishna

ज्वलत्परशुधृद्रामो रामश्चान्यो धनुर्धरः।

वेदविद्भगवान् कल्की पातालशयनः प्रभुः॥ ४३॥

jvalatparaśudhṛdrāmo rāmaścānyo dhanurdharaḥ |

vedavidbhagavān kalkī pātālaśayanaḥ prabhuḥ || 43 ||

The Rama with blazing parasu, the other Rama with Bow, Vedavid, Lord Kalki and the lord Pathaalasayana

एतेष्वन्त्येषु चत्वारो देवा रामादयो हि ये।

तै रङ्गयमयोर्जिह्वामूलोपध्मानयोरपि॥ ४४॥

eteṣvantyeṣu catvāro devā rāmādayo hi ye |

tai raṅgayamayorjihvāmūlopadhmānayorapi || 44 ||

The last mentioned four viz.,Rama and others are also lords of Ranga(anunasika), Yama (pratishaka), Jihvamula and Upasmanaya

धीस्तारा वारुणी शक्तिः पद्मा विद्या तथैव च।

संख्या विश्वा खगा भूर्गौर्लक्ष्मीर्वागीश्वरी तथा॥ ४५॥

dhīstārā vāruṇī śaktiḥ padmā vidyā tathaiva ca |

saṁkhyā viśvā khagā bhūrgaurlakṣmīrvāgīśvarī tathā || 45 ||

Dhii, Tara, Varuni, Shakti, Padma, Vidya, Samkhya, Visva, Gakha, Bhu, Go, Lakshmi, Vageeshwari,

अमृता धरर्णी छाया नारसिंही सुधा तथा।

श्रीः कीर्तिर्विश्वकामा मा सत्या कान्तिः सरोरुहा॥ ४६॥

amṛtā dhararṇī chāyā nārasiṁhī sudhā tathā |

śrīḥ kīrtirviśvakāmā mā satyā kāntiḥ saroruhā || 46 ||

 Amruta, Dharani,Chaya, Narasimhi, Sudha, Shri, Kirti,Visvakama, Ma, Sathya, Kanthi, Sarouraha

माया पद्मासना खर्वा विक्रान्तिर्नरसंभवा।

नारायणी हरिप्रीतिर्गान्धारी काश्यपी तथा॥ ४७॥

māyā padmāsanā kharvā vikrāntirnarasaṁbhavā |

nārāyaṇī hariprītirgāndhārī kāśyapī tathā || 47 ||

Maya, Padmasana, Karva, Vikranthi, Narasambhava, Narayani, Haripreeti, Gandhari, Kashyapi

वैदेही वेदविद्या च पद्मिनी नागशायिनी।

मदंशका इमा देव्यो विज्ञेयाः कादिशक्तयः॥ ४८॥

vaidehī vedavidyā ca padminī nāgaśāyinī |

madaṁśakā imā devyo vijñeyāḥ kādiśaktayaḥ || 48 ||

Vaidehi, Vedavidya, Padmini, Nagasayini- these devis are part of me and to be regarded as the sakathis of ka and others

भवोपकरणैश्चेयं मातृकाधिष्ठिता सुरैः।

श्रीकण्ठानन्दसूक्ष्माद्यैर्लम्बोदर्यादिशक्तिभिः॥ ४९॥

bhavopakaraṇaiśceyaṁ mātṛkādhiṣṭhitā suraiḥ |

śrīkaṇṭhānandasūkṣmādyairlambodaryādiśaktibhiḥ || 49 ||

These devas of matruka are instrumental in functioning of the world. Srikanta, Anadha, Sukshma and others saktis like Lambodari and others

विनायकैश्च दुर्गाभिः क्षेत्रेशैर्मातृभिस्तथा।

समयस्थैस्तथा बौद्धैरार्हतैरपि चापरैः॥ ५०॥

vināyakaiśca durgābhiḥ kṣetreśairmātṛbhistathā |

samayasthaistathā bauddhairārhatairapi cāparaiḥ || 50 ||

Vinayakas, Durgas, Shetresas,Mataras and Deities of convention(this system) , buddha, jaina and all others

यथा हि क्षुधिता बाला मातरं पर्युपासते।

एवं सर्वे सुरा देवीं मातृकां पर्युपासते॥ ५१॥

yathā hi kṣudhitā bālā mātaraṁ paryupāsate |

evaṁ sarve surā devīṁ mātṛkāṁ paryupāsate || 51 ||

Like hungry children approaching their mother (for food), all these devas and devis approach Matruka (for power)

इयं योनिर्हि मन्त्राणां विद्यानां जन्मभूरियम्।

तत्त्वानां तात्त्विकानां च ज्ञानानां प्रसवस्थली॥ ५२॥

iyaṁ yonirhi mantrāṇāṁ vidyānāṁ janmabhūriyam |

tattvānāṁ tāttvikānāṁ ca jñānānāṁ prasavasthalī || 52 ||

This is the Yoni (source) of all mantras, origin of all vidyas, the  birth place of all the tatvas, the people who knows tatvas and jnana

इति श्रीपाञ्चरात्रसारे लक्ष्मीतन्त्रे मातृकाप्रकाशो नाम विंशोऽध्यायः॥

iti śrīpāñcarātrasāre lakṣmītantre mātṛkāprakāśo nāma viṁśo'dhyāyaḥ||

Thus ends the twentieth chapter named Matruka Prakasha in Lakshmi Tantram of Sripancharatra Saram