Tripura Sundari
Tripura Sundari, also known as Lalita, Shodashi, Kamakshi, and Rajarajeshvari, is a Hindu goddess revered primarily within the Shaktism tradition and recognized as one of the ten Mahavidyas. She embodies the essence of the supreme goddess Mahadevi. Central to the Shakta texts, she is widely praised in the Lalita Sahasranama and the Saundarya Lahari. In the Lalitopakhyana of the Brahmanda Purana, she is referred to as Adi 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 dissolution.
According to the Srikula tradition in Shaktism, Tripura Sundari is the foremost of the Mahavidyas, the supreme divinity of Hinduism and also the primary goddess of Sri Vidya. The Tripura Upanishad places her as the ultimate Shakti of the universe. She is described as the supreme consciousness, ruling from above Brahma, Vishnu, and Shiva.
The Lalita Sahasranama narrates the cosmic battle between Lalita Tripura Sundari and the demon Bhandasura, 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 in Tripura, West Bengal, Tamil Nadu, Andhra Pradesh, Telangana, Jharkhand, and Karnataka. 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 means three cities or three worlds, Sundari means beautiful woman. Tripura Sundari means the most beautiful woman in the three worlds. Tripura could also mean the three cities crafted by Mayasura and destroyed by Tripurantaka, 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 in Brahma, Vishnu and Shiva as the creator, preserver and destroyer of the universe.History and ''paramparas''
The Srikula tradition focuses worship on Devi in the form of the goddess Lalita-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 the Kerala, Tamil Nadu and Tamil areas of Sri Lanka.The Srikula's best-known school is Srividya, "one of Shakta Tantrism's most influential and theologically sophisticated movements." Its central symbol, the Sri 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 and beautiful ". 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 abstract Sri Chakra yantra, which is regarded as her subtle form. The Sri Chakra can be visually rendered either as a two-dimensional diagram or in the three-dimensional, pyramidal form known as the Sri Meru. It is not uncommon to find a Sri Chakra or Sri Meru installed 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 the srichakra worship you see when it is done privately."
The Srividya paramparas can be further broadly subdivided into two streams, the Kaula and the Samaya. The Kaula or Kaulachara, first appeared as a coherent ritual system in the 8th century in central India, and its most revered theorist is the 18th-century philosopher Bhaskararaya, widely considered "the best exponent of Shakta philosophy".
The Samaya or Samayachara finds its roots in the work of the 16th-century commentator Lakshmidhara, and is "fiercely puritanical attempts to reform Tantric practice in ways that bring it in line with high-caste brahmanical norms." 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 Bhaṇḍāsura is primarily described in the Lalita 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 the Brahmanda Purana, specifically in the Uttara Khanda of the Purana.The gods sought the help of Kamadeva to awaken Lord Shiva from his penance. Shiva opened his third eye and reduced Kamadeva to ashes. Taking those ashes, the Ganatha named Chitrakarma created a beautiful human form. Shiva gave it life. That is Bhandasura.
In this narrative, Bhandasura is depicted as a powerful demon who has obtained a boon from Shiva that 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 and Vishnu, approach Lalita Tripura Sundari for help.
Lalita Tripura Sundari is a manifestation of the divine feminine energy and is considered the ultimate form of Adi 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 the Lalita Sahasranama as 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.
The Lalita Sahasranama not only describes the battle itself but also delves into the divine qualities and aspects of Lalita, highlighting her significance as the embodiment of divine 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 the Trimurti and began the creation of the universe.Literature
The most important text of Tripura Sundari is the Lalita Sahasranama. Tripura Sundari is most often mentioned in the Lalitopakhyana and Tripura Rahasya. The Lalitopakhyana tells of the epic battle between her forces and the forces of the arch-demon Bhandasura.The Tripura Rahasya is a key Sanskrit text that explores the greatness of Tripura Sundari and the philosophy of nondualism. 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.
The Tripura Upanishad places the goddess Tripura Sundari as the ultimate Shakti of the universe. She is described as the supreme consciousness, above Brahma, Vishnu and Shiva. The Tripura Upanishad is historically the most complete introduction to Shakta Tantrism, distilling into its 16 verses almost every important topic in Shakta Tantra tradition. Along with the Tripura Upanishad, the Tripuratapini Upanishad has attracted scholarly bhasya in the second half of 2nd-millennium, such as the work of Bhaskararaya, and Ramanand.
The Bahvricha Upanishad is notable for asserting that the Self is a Goddess who alone existed before the creation of the universe.
According to the "Patala Khanda" of Padma Purana and the Narada Purana, the god Krishna is 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 Sahasranama contains a thousand names of the Hindu mother goddess Lalita. The names are organized in a hymn. It is the only sahasranama that does not repeat a single name. Further, in order to maintain the meter, other sahasranamas use 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. The Lalita sahasranama does 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 a sahasranama by their order throughout the text.Lalita Sahasranama begins by calling the goddess Shri Mata, Shri Maharajni and Shrimat Simhasaneshwari. In verses 2 and 3 of the Sahasranama she is described as a Udayatbhanu Sahasrabha, Chaturbahu Samanvita and Ragasvarupa Pashadhya. Chidagnikunda Sambhuta and Devakarya samudyata are among other names mentioned in the sahasranama.
Composition
The Lalita Sahasranama is said to have been composed by the eight vaag devis upon the command of the goddess Lalita herself. The Sahasranama says that "One can worship Lalita only if she wishes us to do so." This stotra occurs in the Brahmanda Purana in the chapter of discussion between Hayagriva and Sage Agastya in Kanchipuram. Hayagriva is an incarnation of Vishnu with 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 constellation Saptarishi. At the request of Agastya, Hayagriva is said to have taught him the thousand holiest names of Lalita. The temple at Thirumeyachur, near Kumbakonam, is said to be where Agastya was initiated into this sahasranama. An alternative origin is that the Upanishad Bramham Mutt at Kanchipuram is 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 the Tripura Rahasya, a Shakta scripture popular in Shri Vidya tradition.The Tripura Rahasya is traditionally divided into three volumes: the Mahatmya Khanda, which extols the greatness of Tripura Sundari and her cosmic power; the Jnana Khanda, which focuses on the nature of ultimate knowledge and self-realization through the teachings of the sage Dattatreya to Parashurama; and the Charya 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.
Iconography
Her form is described in her Dhyana Stotra as follows.I imagine of my goddess Bhavani, who has a color of the rising sun. Who has eyes which are waves of mercy, who holds Pasha, Ankusha, bow made of sugarcane, arrows made of soft flowers,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, the Lalita Sahasranama, where she is said to be,
She is often depicted iconographically as a 16-year-old girl seated on a lotus that 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.
The Vamakeshvara tantra says that Tripura-sundari dwells on the peaks of the Himalayas; 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.
The Saundarya Lahari and the Tantrasara describe her in detail from her hair to her feet. The Tantrasara dhyana mantra 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 the Saundarya Lahari and Tantrasara she is not associated with Shiva in any obvious way as she is in other depictions".
Vaishnavism traditions have a similar set of complementary parallels between Vishnu and Lakshmi. The Tantric Vaishnava Pancharatra texts 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 professor Thomas B. Coburn says,
Sri Yantra
The Sri Yantra is a form of mystical diagram used in the Shri Vidya school of Hinduism. Comprising nine interlocking triangles, it embodies complex symbolism. Four upward triangles signify Shiva, while five downward triangles represent Shakti, encompassing the cosmic and human realms around a central point called the bindu. This configuration is sometimes termed the Navayoni Chakra.The Sri Yantra holds great significance in the Shri Vidya school, 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 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 the Maha Meru, symbolizing the philosophy of Kashmir Shaivism. Subhash Kak has drawn parallels between the Sri Yantra and ancient Vedic texts, emphasizing its enduring significance across Hindu spiritual thought.
Temples
India
There are several temples dedicated to Tripura Sundari across India. Some of the most significant ones include:- Tirumeeyachur Mehanadhar Temple: Tirumeeyachur Mehanadhar Temple is located at Thirumeeyachur in Tiruvarur district, Tamil Nadu, India. As per a belief, Tirumeeyachur Mehanadhar Temple is where Sri Lalita Sahasranama was composed and Hayagriva taught it to Agastya maharishi.
- 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 a Hindu institution, located in Kanchipuram, Tamil Nadu. It is located near a temple dedicated to Goddess Sri Kamakshi, along with a shrine for the Advaita Vedanta teacher Adi 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.
- Lalita Devi Temple, Uttar Pradesh: This temple is located in Naimisharanya. 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.
- Sri Rajarajeswari Temple, Karnataka: This peetham 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 like Jaagar in Uttarakhand.
- Tripura Sundari Temple in Naggar of Kullu district in Himachal Pradesh.