Here are some meditations on the meaning of Goddess Maatangi, for
those with a deeper interest in Her. With deep appreciation to the
Ambaal website, David Frawley, and others:

AUM MAATANGYAI NAMAHE: Matangi is the first name in Sri Meenakshi
Ashtottaram and Meenakshi Madurai is known as Rajamatangi.

An origin myth: Sage Matanga did penance on Ambaal (Devi) and
received the boon that She would take birth as his daughter. Sage
Matanga belonged to a low caste ("the fourth varna"), and he had done
penance to win the title of Brahma Rishi. But Ambaal told him that
She could not grant that and asked him to choose something else. So
wise Matanga asked Her a greater boon -- that She should be known to
the world as his daughter.

So he and his wife Siddhimati gave birth to Ambaal, whom they named
as Laghushyama. That daughter is considered a manifestation of the
Goddess Raja Shyaamala. But because She was born to Matanga, the
world even today remembers him through Her name Matangi. Because of
this, even other daughters of sage Matanga attained the status of
Shaktis (goddesses) and they serve Raja Shyamala.

Ambaal's avatara as Meenakshi has this connection with Matangi:
Whenever there is a reference to Matangi, one can infer that She is
also Meenakshi. The Ambaal Group notes: "The fact that shrii
miinaakShii is also a mahaa paNDitai in sa.ngiita shaastram gives
that link."

That Group's Aravind Krishna adds: The names Shyamala, Matangi and
Meenakshi represent the same deity. First she incarnated as Shyamala
along with Lalita. Shyamala is the minister of Lalita. "She is seated
on geya chakra or giiti chakra ratam besides lalitaa who is seated in
Sri chakra ratam."

Krishna adds: Devi manifested as the daughter of Matanga. … As
Matanga was a Chandala [outcaste tribal] she is known as Uchista
Chandali. 'Mati' is bhuddi or intellect. Mata is thought. First
thought manifests and then we try to convey that through sound. Devi
in the form of Nada (or the eternal subtle sound) shapes the thoughts
in the form of words (Matanga). Such Bhuddi Shakti is known as
Matangi. This is the reason why she is the deity of [Worship Through
Music].

In a similar vein, David Frawley writes: "Mata" literally means "a
thought" or "an opinion." Matangi is thus the Goddess power, which
has entered into thought or the mind. She is the word as the
embodiment of thought. She also relates to the ear and our ability to
listen, which is the origin of true understanding that forms powerful
thoughts. Matangi bestows knowledge, talent and expertise. She is the
Goddess of the spoken word and of any outward articulation of inner
knowledge, including all forms of art, music and dance.

Aravind Krishna mentions yet another Matangi Dhyana: "To visualize,
Matangi is seated under a kadamba tree with a veena in her hands. A
parrot is seen on her shoulder that sings in tune with her veena
music. Such a dhyana itself is extremely pleasing. She holds similar
status as Lalita and is hence called as Raja Maatangi. Kalidasa
[known as "India's Shakespeare"] was an ardent devotee of Matangi.

Ambaal Group's Dr. V Sadagopan adds: "Sri Matangi and Raja Matangi
are descriptions of the energy behind the ninth object of
Transcendent Knowledge [i.e. the Ninth Mahavidya] .In this form, She
is also known as Moha Raathri or the Elephant Power. … The Elephant
Power or Matangi is invoked for establishing the reign of peace and
prosperity.

"Besides Her association as the daughter of Sage Matanga, Lord Shiva
is known as the Elephant (Matanga), based on His auspicious virtues
as the destroyer of the evil. Hence His divine consort is recognized
as Matangi. The Elephant is the symbol of royal power and the power
of domination (i.e., King of the Forest ).

Sadagopan adds: "As you know, Madurai Meenakshi sitting in the
Mantrini Pitha is recognized as Matangi."

SOME OTHER NAMES OF MATANGI (MEENAKSHI)

* Shyaamaa: "This means She who is dark in complexion. … This is
often portrayed by blue or green color. This name also occurs in
sahasranama as shyaamaabhaa. … Her darkness symbolically indicates
that She is like dark cloud (full of water) filled with compassion
and every ready to shower Her grace on Her devotees whose hearts are
dried by the fire of desires. That grace quenches the error-prone
fire of desires and brings peace to the devotees."

* Mantrini: "Even though Shankara does not refer to Her as Mantrini
in the Meenakshi Stotram, he calls Her 'Muni-sute,' indicating Her as
a daughter of a sage and it is needless to say that this denotes Her
as Matangi.

* Kadamba Vanavasini: "This calls her the daughter of Matanga and
vividly describes her how she bears the veena and is fully immersed
in playing and singing in tune with it."

* Shukapriya: "Shuka means parrot. Hence, this name means She is fond
of parrot. What does the parrot in this name signify?

"It can signify Nada (music/sound) then it means She is fond of
worship through music (Naadopaasana). She can be easily pleased using
Naadopaasana. The essence of all Naada is Aum and Aum is Her symbol
as the iishwarii of this jagat. Through meditation on Aum which is
most pleasing to Her, one can worship and realize Her.

"Or the parrot can signify the Vedas. She delights in hearing the
Vedic chants and the Vedas delight in praising Her.

"Or the word shuka can denote Jnanis [followers of the Yoga of
Knowledge] like Sage Shuka and Sge is fond of them. In the Gita She
declares (as Krishna) that a Jnani is Her own Self and She is most
pleased and fond of Jnanis. Similarly, Jnanis delight in meditating
and contemplating on HER."

* Nipapriya: "Nipa = Kadamba. She is fond of kadamba trees. Whenever
the reference to kadamba comes in Ambaal's name, it reminds one of
Meenakshi. She is Kadambavanavaasini. {Her temple at Madurai] was
once a kadamba forest according to the Thiruvilaiyadal Purana.

* Kadambeshya: "Kadamba means a collection or multitude, and it
denotes the cosmos. She is the God(dess) (ishii) of this cosmos. This
implies that She is not only transcendent but also immanent. She is
indeed all this as material cause of this jagat [Creation]."

For more detail and scriptural citations, as well as further
information on Madurai Meenakshi, see:
http://www.ambaa.org/minakshi/minakshi1.htm and
http://www.ambaa.org/minakshi/minakshi2.htm

ANOTHER PASSAGE (SOURCE UNKNOWN):

"Matangi is the intelligible manifest sound. The primordial throb
(Adya spanda), which originates by the self-volition of the Supreme,
starts a series of vibrations that take the form of nâda. This is the
Eternal Word, the creatrix of manifestation. The manifestation takes
place in four steps: sthula (gross, matter principle), sukshma
(subtle, life principle), Kârana (causal, mind principle), and
mahâkârana (great causal, original rythm). These steps correspond to
the four steps of jâgrat (waking state), swapna (dream state),
sushupti (deep sleep state), and turiya ( transcendental state).

"Tântrics locate the four steps of sound in the nervous system: parâ,
pashyanti, madhyama, and vaikhari. Parâ: the first and supreme
source, it is unmanifest, but turned towards manifestation (Târa). It
is the mahâ kârana seated at the mulâdhâra. Pashyanti: the word that
percieves. This is the kârana, located at the manipura chakra.
Madhyama: the word in the middle subtle region between the navel and
the throat (anâhata chakra). Vaikhari: the expression of speech,
Goddess Matangi.

"Matangi is greenish dark in complexion (Syamala). Her tender limbs
have the glow of sapphire. She is known as Ucchista Chândâli. Sage
Mâtanga was a Chandala by birth. Goddess of Speech manifested as the
daughter of the sage and hence Her name Chandala Kanya.

"Mati is the thinking mind and mata is thought. The unmanifest Word
perceives itself for manifestation and then reaches the thinking mind
for expression (Matanga). When the word fashioned by the heart and
formulated by the mind is expressed it is Matangi. The Word of
pristine purity becomes colored during expression (varana). The
speech descends from the Supreme Source, bringing into expression
only part of its Glory, hence the name Uchhista [Leftover] Chandali.
By catching the tail-end of the Word (articulated speech), one can
get to the source. The worship of Matangi leads one to the
realization of the residual above (Lalita). She is the Mantrini of
Lalita. She represents the power of attraction of Lalita. Her main
purpose is to lead aspirants to Lalita Upasana. Matangi is the
Akarshna. Lalita uses Her mantra to attract devotees to Her."