Tripura Sundari

For other uses, seeTripurasundari (disambiguation).

Tripura Sundari
Mother Goddess; One of the Highest Forms ofMahadevi The Governess of the Universe Supreme Being(Srikula-Shaktism)
Member of The TenMahavidyas
Painting of the Goddess, Tripura Sundari
Other names	Kamakshi, Kameshvari, Lalita, Lalitambika, Rajarajeshvari, Shodashi, Sri Mata, Uma, Parvati, Maha Bhairavi, Shambhavi, Adishakti, Durga, Neelotpalambika, Brihadambika, Girija
Abode	Manidvipa/ Śrī Nagara
Mantra	ॐ श्री मात्रे नमः Om Sri Matre Namah
Weapon	Pasha(noose),Ankusha(elephant goad), arrow and sugarcane bow
Symbols	Sri Yantra
Day	Friday
Mount	Lion
Texts	Brahmanda Purana Tripura Rahasya Devi Bhagavata Purana Bahvricha Upanishad Tripura Upanishad Tantraraja Tantra
Gender	Female
Region	Worshipped In the form of Goddess Kamakshi and Kamakhya in Kanchipuram and Assam
Festivals	Lalita Jayanti on Magha Purnima Lalita Panchami Navaratri Adi-Puram
Consort	Kameshvara, a form ofShiva

Tripura Sundari(Sanskrit:त्रिपुरसुन्दरी,IAST:Tripura Sundarī), also known asRajarajeshvari,Shodashi,Kamakshi,andLalita,is aHindugoddess, revered primarily within theShaktismtradition and recognized as one of the ten Mahavidyas.She embodies the essence of the supreme goddessMahadevi.Central to the Shakta texts, she is widely praised in theLalita SahasranamaandSaundarya Lahari.In the Lalitopakhyana of theBrahmanda Purana,she is referred to asAdi Parashakti.

The term "Tripura" conveys the concept of three cities or worlds, while "Sundari" translates to "beautiful woman." She signifies the most beautiful woman across the three realms, with associations to the yoni symbol and the powers of creation, preservation, and destruction.

According to theSrikula traditionin Shaktism, Tripura Sundari is the foremost of the Mahavidyas, thesupreme divinityof Hinduism and also the primary goddess ofSri Vidya.TheTripura Upanishadplaces her as the ultimateShakti(energy, power) of the universe.She is described as the supreme consciousness, ruling from aboveBrahma,Vishnu,andShiva.

TheLalita Sahasranamanarrates the cosmic battle between Lalita Tripura Sundari and the demonBhandasura,symbolizing the triumph of good over evil. This sacred text offers a detailed portrayal of her divine attributes and qualities. Temples dedicated to her exist across India, with prominent ones inTripura,West Bengal,Tamil Nadu,Andhra Pradesh,Telangana,Jharkhand,andKarnataka.Her festivals, including Lalita Jayanti and Lalita Panchami, are celebrated fervently, reflecting devotees' deep spiritual connection to the goddess and her embodiment of the divine feminine energy.

Etymology and nomenclature

The word Tripura (त्रिपुर ) means three cities or three worlds, Sundari (सुन्दरी) means beautiful woman. Tripura Sundari means the most beautiful woman in the three worlds. Tripura could also mean thethree citiescrafted byMayasuraand destroyed byTripurantaka,thus meaning "She who is beautiful to the destroyer of the Three Cities". She is known as Tripura as her mantra has three clusters of letters. She is also called Tripura because she is manifested inBrahma,VishnuandShivaas the creator, preserver and destroyer of the universe.

History andparamparas

TheSrikula(family ofSri) tradition (sampradaya) focuses worship on Devi in the form of the goddessLalita-Tripura Sundari.Rooted in first-millennium. Srikula became a force in South India no later than the seventh century, and is today the prevalent form of Shaktism practised in South Indian regions such as theKerala,Tamil Naduand Tamil areas ofSri Lanka.

The Srikula's best-known school isSrividya,"one of Shakta Tantrism's most influential and theologically sophisticated movements." Its central symbol, theSri Chakra,is probably the most famous visual image in all of Hindu Tantric tradition. Its literature and practice is perhaps more systematic than that of any other Shakta sect.

Srividya largely views the goddess as "benign [saumya] and beautiful [saundarya] "(in contrast to Kalikula's focus on" terrifying [ugra] and horrifying [ghora] "Goddess forms such as Kali or Durga). In Srikula practice, moreover, every aspect of the goddess – whether malignant or gentle – is identified with Lalita.

Srikula adepts most often worship Lalita using the abstractSri Chakrayantra,which is regarded as her subtle form. The Sri Chakra can be visually rendered either as a two-dimensional diagram (whether drawn temporarily as part of the worship ritual, or permanently engraved in metal) or in the three-dimensional, pyramidal form known as theSri Meru.It is not uncommon to find aSri ChakraorSri Meruinstalled in South Indian temples, because – as modern practitioners assert – "there is no disputing that this is the highest form of Devi and that some of the practice can be done openly. But what you see in the temples is not thesrichakraworship you see when it is done privately. "

The Srividyaparamparascan be further broadly subdivided into two streams, theKaula(avamamargapractice) and theSamaya(adakshinamargapractice). TheKaulaorKaulachara,first appeared as a coherent ritual system in the 8th century in central India,and its most revered theorist is the 18th-century philosopherBhaskararaya,widely considered "the best exponent of Shakta philosophy".

TheSamayaorSamayacharafinds its roots in the work of the 16th-century commentator Lakshmidhara, and is "fiercely puritanical [in its] attempts to reform Tantric practice in ways that bring it in line with high-castebrahmanicalnorms. "Many Samaya practitioners explicitly deny being either Shakta or Tantric, though scholars argue that their cult remains technically both.The Samaya–Kaula division marks "an old dispute within Hindu Tantrism".

Legend

The battle between Lalita Tripura Sundari and the demon Bhandasura is primarily described in theLalita Sahasranama,a sacred text from Hinduism that consists of a thousand names of Goddess Lalita. The Lalita Sahasranama is a part of the larger scripture called theBrahmanda Purana,specifically in theUttara Khanda(the concluding section) of the Purana.

In this narrative,Bhandasurais depicted as a powerful demon who has obtained a boon fromShivathat makes him nearly invincible. With his newfound powers, Bhandasura wreaks havoc and establishes his own kingdom, challenging the divine order. In response to the growing threat posed by Bhandasura, the gods, led by Shiva andVishnu,approach Lalita Tripura Sundari for help.

Lalita Tripura Sundari is a manifestation of the divine feminine energy and is considered the ultimate form ofAdi Parashakti.She is often depicted as a beautiful and benevolent goddess, but when faced with the need to restore cosmic balance and protect the universe, she transforms into a fierce and powerful warrior. She is widely known as Parvati or Kamakshi.

The battle between Lalita and Bhandasura is described in theLalita Sahasranamaas a cosmic confrontation that symbolizes the triumph of good over evil, righteousness over tyranny, and divine intervention over malevolent forces. The goddess, adorned with various weapons and symbols of power, engages in a fierce battle with Bhandasura and his army of demons. With her extraordinary prowess and the assistance of her divine companions and manifestations, Lalita defeats Bhandasura and restores cosmic harmony.

TheLalita Sahasranamanot only describes the battle itself but also delves into the divine qualities and aspects of Lalita, highlighting her significance as the embodiment ofdivine love,grace, power, and wisdom. The text is revered by devotees of the goddess and is recited as a form of worship and meditation to invoke her blessings and protection.

Role in creation

According to the Tripura Rahasya, only goddess Tripura Sundari existed before the beginning of the universe. She created theTrimurtiand began the creation of the universe.

Long ago, at the time of creation, Tripura the Universal Consciousness was all alone. There was nothing other than Her. She, the embodiment of Power, who is Self independent wanted to create; the desire developed. From desire, knowledge was born and then action. From Her three glances the three gods were born. Pashupati represented desire, Hari knowledge andBrahmaaction. They were looked at by Sankari and became naturally powerful and Truth abiding.

— T. B. Lakshmana Rao, Shri Tripura Rahasya (Mahatmya Khanda), Chapter 10, Verses 18 to 22

Those who are deluded by my maya, don’t know me completely. I alone, worshipped by all, give the desired fruit. Other than me, there is none who is to be worshipped or who grants the fruits.

— T. B. Lakshmana Rao, Shri Tripura Rahasya (Jñāna Khanda), Chapter 20, Verses 40 to 41

Literature

The most important text of Tripura Sundari is theLalita Sahasranama(from theBrahmanda Purana).Tripura Sundari is most often mentioned in the Lalitopakhyana (the fourth book of theBrahmanda Purana) andTripura Rahasya.TheLalitopakhyanatells of the epic battle between her forces and the forces of the arch-demonBhandasura.

TheTripura Rahasyais a key Sanskrit text that explores the greatness of Tripura Sundari and the philosophy ofnondualism.It emphasizes the goddess as the supreme consciousness and the ultimate reality behind the universe. The text highlights her role in guiding seekers toward spiritual liberation through self-realization and knowledge of the highest truth.

TheTripura Upanishadplaces the goddess Tripura Sundari as the ultimateShakti(energy, power) of the universe.She is described as the supreme consciousness, aboveBrahma,VishnuandShiva.TheTripura Upanishadis historically the most complete introduction to Shakta Tantrism,distilling into its 16 verses almost every important topic in Shakta Tantra tradition.Along with theTripura Upanishad,theTripuratapini Upanishadhas attracted scholarlybhasya(commentary) in the second half of 2nd-millennium, such as the work ofBhaskararaya,and Ramanand.

TheBahvricha Upanishadis notable for asserting that the Self (soul, Atman) is a Goddess who alone existed before the creation of the universe.

According to the "Patala Khanda" ofPadma Puranaand theNarada Purana,the godKrishnais the male form of the goddess Lalita.

The Tantraraja Tantra of the Shakta tradition describe that goddess Lalita assumed a male form as Krishna. Krishna has six forms namely Siddha-gopala, Kamaraja-gopala, Manmatha-gopala, Kandarpa-gopala, Makaraketana-gopala and Manobhava-gopaila and goddess Lalita created the last five forms from it.

Lalita Sahasranama

Lalita Sahasranamacontains a thousand names of the Hindu mother goddessLalita.The names are organized in a hymn (stotras). It is the onlysahasranamathat does not repeat a single name. Further, in order to maintain the meter, othersahasranamasuse the artifice of adding suffixes like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning of the name except in cases of interpretation. TheLalita sahasranamadoes not use any such auxiliary conjunctions and is unique in being an enumeration of holy names that meet the metrical, poetical and mystic requirements of asahasranamaby their order throughout the text.

Lalita Sahasranamabegins by calling the goddessShri Mata(the great mother),Shri Maharajni(the great queen) andShrimat Simhasaneshwari(the queen sitting on the lion-throne).In verses 2 and 3 of theSahasranamashe is described as aUdayatbhanu Sahasrabha(the one who is as bright as the rays of thousand rising suns),Chaturbahu Samanvita(the one who has four hands) andRagasvarupa Pashadhya(the one who is holding the rope).Chidagnikunda Sambhuta(one who was born from the altar of the fire of consciousness) andDevakarya samudyata(one who manifested Herself for fulfilling the objects of thedevas) are among other names mentioned in thesahasranama.

Composition

TheLalita Sahasranamais said to have been composed by the eightvaagdevis(Vasini,Kameshvari,Aruna,Vimala,Jayani,Modini,Sarveshvari,andKaulini) upon the command of the goddess Lalita herself. TheSahasranamasays that "One can worship Lalita only if she wishes us to do so." Thisstotraoccurs in theBrahmanda Purana(history of the universe) in the chapter of discussion betweenHayagrivaand SageAgastyain Kanchipuram.Hayagriva is an incarnation ofVishnuwith the head of a horse and is held to be the storehouse of knowledge. Agastya is one of the sages of yore and one of the stars of the constellationSaptarishi.At the request of Agastya, Hayagriva is said to have taught him the thousand holiest names of Lalita. Thetemple at Thirumeyachur,nearKumbakonam,is said to be where Agastya was initiated into thissahasranama.An alternative origin is that theUpanishad Bramham MuttatKanchipuramis where this initiation happened.In Carnatic Music, the composer Shyama Sastry composed many Swarajathis and lovely compositions in praise of the goddess. Most popular being the three swarajathis called as Ratnatrayam and the Navaratnamalika on goddess Meenakshi of Madurai.

Tripura Rahasya

Tripura Sundari occupies a very special place in theTripura Rahasya,a Shakta scripture popular inShri Vidyatradition.

TheTripura Rahasyais traditionally divided into three volumes: theMahatmya Khanda,which extols the greatness ofTripura Sundariand her cosmic power; theJnana Khanda,which focuses on the nature of ultimate knowledge and self-realization through the teachings of the sageDattatreyatoParashurama;and theCharya Khanda,which is believed to contain instructions on rituals and practices, though the last part is largely considered lost or unavailable today. Each volume progressively guides seekers from devotion to spiritual wisdom and liberation.

The Power called Tripura is Pure Consciousness. It is beyond speech, senses and mind. She, the Parameshvari exists as Atma in everything. She is beyond codes of conduct, free from conduct and the conductor. She is merely Pure Consciousness supporting all and beyond speech. She is just the soul and consciousness. By virtue of Her freedom She is termed as Maya (illusion). Her glory that encompasses all is beyond logic and questioning. The being gets deluded in many ways by Her who is the pure soul. The creation is said to be the sport of the Devi.

— T. B. Lakshmana Rao, Shri Tripura Rahasya (Mahatmya Khanda), Chapter 58, Verses 12 to 14

She rules over three cities, three paths children of the universe. a, ka, and tha, fully present. She is present in these letters. She is ageless, birth less, the greatest and she is the glory of all gods.

— Swami Narasimhananda, Tripura Upanishad Verse 01

Iconography

Her form is described in her Dhyana Stotra as follows.

Arunam Karuna thrangitakshim dhrutha
pasankusa-pushpabana-chapam
Animadhibhi-ravrutham mayukai
raha mityeva vibhavaye Bhavanim.

I imagine of my goddess Bhavani, who has a color of the rising sun. Who has eyes which are waves of mercy, who has bow made of sweet cane, arrows made of soft flowers, and Pasha, Ankusha in her hands, and who is surrounded, by her devotees with powers great, as personification of the concept of “I”.

Also details of her appearance are found in the famous hymn in her praise, theLalita Sahasranama,where she is said to be,

seated on a throne like a queen (names 2 and 3), to wear jewels (names 13 and 14), to have the auspicious marks of a married woman (names 16–25), and to have heavy breasts and a thin waist (name 36); the crescent moon adorns her forehead, and her smile overwhelms Kameshwara, the lord of desire (name 28). She has as her throne with its legs being Pancha Brahmas (five Brahmas) (name 249).

She is often depicted iconographically as a 16-year-old girl (hence the appellation "Shodashi" )seated on a lotusthat rests on the supine body of Sadashiva, which in turn lies on a throne whose legs are the gods Brahma, Vishnu, Isvara, and Rudra. In some cases, the lotus is growing out of Shiva's navel. In other more common cases, the lotus is grown directly from the Sri Chakra.

In the Jnana Khanda of Tripura Rahasya, goddess herself describes her eternal form.

In the island of jewels, encircled by the ocean of nectar, beyond the universe, there is a mansion made of Chintamani (wish giving jewel) in the grove Kadamba (Burflower) trees. There is a platform with four legs representing Brahma, Vishnu, Mahesha and Ishwara, and the platform itself represent the back Sadashiva. On it, is installed my non-transcendent form as Tripura Sundari in the form of eternal consciousness.

— Shri Tripura Rahasya (Jnana Khanda), Chapter 20, Verses 36:37

TheVamakeshvara tantrasays that Tripura-sundari dwells on the peaks of theHimalayas;is worshipped by sages and heavenly nymphs; has a body like pure crystal; wears a tiger skin, a snake as a garland around her neck, and her hair tied in a jata; holds a trident and drum; is decorated with jewels, flowers, and ashes; and has a large bull as a vehicle.

TheSaundarya Lahariand theTantrasaradescribe her in detail from her hair to her feet. TheTantrasara dhyanamantra says that she is illuminated by the jewels of the crowns of Brahma and Visnu, which fell at her feet when they bowed down to worship her.Kinsley also says that "In Saundarya Lahari and Tantrasara she is not associated withShivain any obvious way as she is in other depictions ".

Vaishnavism traditions have a similar set of complementary parallels betweenVishnuandLakshmi.The TantricVaishnavaPancharatratexts associates Lalita with Lakshmi. Author Douglas Renfrew Brooks says, "Lalita, like the Pancharatra conception of Lakshmi, acts independently by taking over the cosmic functions of the male deity; yet she does not defy the god's wishes". Brooks also says, "In contrast to most Vaishnava conceptions of Lakshmi, however, Lalita destabilizes temporarily for the purpose of reasserting order".

Scholar and professorThomas B. Coburnsays,

Sri Vidya,then, can be understood as one of the premier instances of Hindu Shakta Tantrism. Specifically, it is the tradition (sampradaya) which deals with worship of Tripurasundari, "the most beautiful Tantric form of Sri/Lakshmi, [who is]... the most benign, beautiful and youthful yet motherly manifestation of the Supreme Shakti.

Shri Vidya tradition

Main article:Shri Vidya

In theShri Vidyatradition, Tripura Sundari is revered as the supreme goddess, embodying the union of wisdom, beauty, and power. She is considered the ultimate form ofShakti,representing the highest aspect of the divine feminine. Tripura Sundari is often worshipped as the deity presiding over theSri Yantra(Sri Chakra) which serves as a central focus ofmeditationand ritual inShri Vidya.The tradition emphasizes the worship of the goddess through mantras, yantras, and elaborate rituals designed to awaken the practitioner’s inner divine potential.

Key texts in theShri Vidyatradition, such as theParashurama Kalpasutraand theLalita Sahasranama,provide detailed guidance on the worship of Tripura Sundari. TheParashurama Kalpasutraoutlines rituals and practices, including the construction and worship of the Sri Yantra, while the Lalita Sahasranama lists her thousand names, each reflecting an aspect of her divine nature. Devotees in this tradition aim to attain spiritual liberation (moksha) through the worship of Tripura Sundari, who is believed to grant both material and spiritual blessings.

Sri Yantra

Main article:Sri Yantra

The Sri Yantra in diagrammatic form, showing how its nine interlocking triangles form a total of 43 smaller triangles

TheSri Yantrais a form of mystical diagram (yantra) used in theShri Vidyaschool ofHinduism.Comprising nine interlocking triangles, it embodies complex symbolism. Four upward triangles signifyShiva,while five downward triangles representShakti,encompassing the cosmic and human realms around a central point called the bindu. This configuration is sometimes termed theNavayoni Chakra.

The Sri Yantra holds great significance in theShri Vidyaschool, central to its worship. It symbolizes the union of masculine and feminine divine energies. The triangles, varying in size, form 43 smaller triangles in concentric levels, mirroring the cosmos. The power point (bindu) stands as the cosmic center, encompassed by concentric circles with lotus petal patterns denoting creation and life force. These elements, set within an earth square, depict a temple with doors to different regions of the universe.

In the Shri Vidya tradition, the Sri Yantra represents the core of devotion. Each triangle and level is associated with specific aspects of divinity, culminating in a structure known as the nava chakra. Its projection into three dimensions results in theMaha Meru,symbolizing the philosophy ofKashmir Shaivism.Subhash Kakhas drawn parallels between the Sri Yantra and ancient Vedic texts, emphasizing its enduring significance across Hindu spiritual thought.

Temples

Kamakshi Amman Temple in Kanchipuram, Tamil Nadu, India (2005)

India

There are several temples dedicated to Tripura Sundari across India. Some of the most significant ones include:

• Adyar Kamakshi Temple,Tamil Nadu: While the primary deity of this temple is Goddess Kamakshi, she is often associated with Tripura Sundari in the Shakta tradition. The temple is located in Chennai, Tamil Nadu.
• Kanchi Kamakoti Peetham,Tamil Nadu: also called the Sri Kanchi Matham or the Sri Kanchi Monastery, is aHinduinstitution, located inKanchipuram,Tamil Nadu.It is located near a temple dedicated to Goddess Sri Kamakshi, along with a shrine for the Advaita Vedanta teacherAdi Shankara.
• Ratneshwari Temple,Jharkhand: Located in Jharkhand, this temple is dedicated to Goddess Tripura Sundari. It is believed to be one of the Shakti Peethas and holds immense importance among devotees.
• Sri Rajarajeswari Peetham,Karnataka: This peetham (spiritual institution) in Karnataka is dedicated to Goddess Rajarajeswari, a form of Tripura Sundari. It is a well-known center of worship and spiritual activities.
• Tiruvakkarai Kamakshi Amman Temple,Tamil Nadu: This temple is located in Tiruvakkarai near Pondicherry, Tamil Nadu. It is an important pilgrimage site dedicated to Goddess Tripura Sundari. The temple is known for its intricate architecture and serene surroundings.
• Tripura Sundari Temple,Tripura:This temple is located in the ancient city of Udaipur in Tripura, India. It is one of the 51 Shakti Peethas, which are considered highly sacred in the Shakta tradition. The temple complex is dedicated to Goddess Tripura Sundari and attracts devotees from all over the country.
• Rajrajeswari Temple in Tehri district of Uttarakhand. The presiding deity Rajrajeswari is identical with Nanda, the patron goddess of Kumaoni and Garhwali people. She is worshipped by Tantric and Shamanic methods likeJaagarin Uttarakhand.

There is anothertempleof Tripura Sundari inChhatrabhog.

Germany

Sri Kamakshi Ambal Temple inHamm,Germany (2014)

InHamminNorth Rhine-Westphalia,Germany, there is theSri Kamadchi Ampal Temple,built in 2002.

Festivals

Festivals dedicated to Tripura Sundari are celebrated with devotion and reverence across various regions in theShaktatradition. Her main festivals are Lalita Jayanti and Lalita Panchami, but other festivals also hold significance.

Lalita Jayanti

Lalita Jayanthi is celebrated onMagha Purnima,the full moon day of the month of Magha (January–February). It is a very important day in some parts of North India when special offerings and ceremonies are held. It is believed that devotees on this day will be blessed if they worship Goddess Lalita with full devotion and dedication.

Lalita Panchami

Lalita Panchami is a very auspicioustithi,celebrated on the fifth day of the SharadNavaratrifestival. Legend has it that on this auspicious day Goddess Lalita emerged from fire to defeatBhandasura,a demon created from the ashes ofKamadeva.This day is very important inGujaratandMaharashtra.On this day, some devotees also hold a fast called Lalita Panchami vrata, which is also called the Upang Lalita Vrat.It is believed to bring wealth, happiness and wisdom. Chanting of Vedic mantras dedicated to Goddess Lalita on this day is very useful. It is a popular belief that doing so will immediately solve all the personal as well as business related problems in life.

Other festivals

Navaratri,a nine-night festival, holds immense significance as devotees engage in elaborate rituals, fasting, prayer, and recitation of sacred texts in honor of the divine feminine.Dussehra,which marks the triumph of good over evil, often includes the worship of Tripura Sundari, emphasizing her role as a protector and nurturer.Shodashi Puja,dedicated to her youthful form, is conducted by initiated devotees.Chaitra Navaratri,observed in March–April, mirrors the autumn Navaratri celebrations.Pournami Pooja,observed during full moon days, involves special prayers and rituals to seek her blessings. Additionally, various regions might organizeShakti Utsav,celebrating the multifaceted forms of the goddess. These festivals collectively showcase the devotion, cultural richness, and spiritual connection that devotees share with Goddess Tripura Sundari.

See also

• Kurukullā– Female deity in Tibetan Buddhism

• Triple Goddess– Three deities that are worshipped as onePages displaying short descriptions of redirect targets

References

Works cited

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Further reading

• Golovkova, A. A. (Anya) (2020). "The Forgotten Consort: The Goddess and Kāmadeva in the Early Worship of Tripurasundarī".International Journal of Hindu Studies.24(1): 87–106.doi:10.1007/s11407-020-09272-6.S2CID255166456.
• Kinsley, David R. (1988).Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition.Berkeley: University of California Press.ISBN978-0520063396.
• Kuiper, Kathleen, ed. (2010).The Culture of India.Britannica Educational Pub.ISBN978-1615301492.
• Magee, Mike (n.d.)."Lalitā Tripurāsundarī, the Red Goddess".Shivashakti.com.Retrieved6 January2023.

External links

• Media related toTripura Sundariat Wikimedia Commons