Tripura Sundari: Difference between revisions

From Wikipedia, the free encyclopedia
Browse history interactively
← Previous editNext edit →
Content deleted Content added
VisualWikitext
Expanding article
Expanding article
Line 5: Line 5:
| name = Lalita Tripura Sundari
| name = Lalita Tripura Sundari
| image = Lalita sm.JPG
| image = Lalita sm.JPG
| caption = Sri Lalita-Tripurasundari enthroned with her left foot upon the [[Sri Chakra]], holding her traditional symbols, the sugarcane bow, flower arrows, noose, and goad.
| caption = Sri Lalita-Tripurasundari enthroned with her left foot upon the [[Sri Chakra]], holding her traditional symbols, the sugarcane bow, flower arrows, noose, and goad.She is seated on a chair constituted by Brahma,Vishnu,Shiva,Maheswara and Sadashiva .
| spouse = Kameswara
| spouse = Kameswara
| children = Bala Tripura Sundari (9 years old)
| children = Bala Tripura Sundari (9 years old)
Line 30: Line 30:


''Tripura'' also refers to the [[Sri Yantra|Śrīcakra]], the yantra that represents the highest vibrational form of Tripurasundari, according to the commentator on the sutra of Gauḍapādā.<ref>{{cite book|last=Joshi|first=L.M.|title=Lalita Sahasranama: A Comprehensive Study of One Thousand Names of Lalita Maha-Tripurasundari (Tantra in Contemporary Research, No. 2)|year=2009|publisher=DK Printworld|location=Delhi|pages=86}}</ref> [[Bhaskararaya]] notes in his commentary on Tripura Upaniṣad that the śrīcakra, composed of nine interlocking triangles, is triple in nature.
''Tripura'' also refers to the [[Sri Yantra|Śrīcakra]], the yantra that represents the highest vibrational form of Tripurasundari, according to the commentator on the sutra of Gauḍapādā.<ref>{{cite book|last=Joshi|first=L.M.|title=Lalita Sahasranama: A Comprehensive Study of One Thousand Names of Lalita Maha-Tripurasundari (Tantra in Contemporary Research, No. 2)|year=2009|publisher=DK Printworld|location=Delhi|pages=86}}</ref> [[Bhaskararaya]] notes in his commentary on Tripura Upaniṣad that the śrīcakra, composed of nine interlocking triangles, is triple in nature.

== Story ==

[[Shiva]] is one of the trinity of Hindu pantheons, in charge of destruction. He married [[Sati (goddess)|Sati]], the daughter of [[Daksha]]. Daksha and Shiva did not get along and consequently Daksha did not invite Shiva for one of the great fire sacrifices that he conducted. However Sati went to attend that function in spite of Shiva’s protest. Daksha insulted her husband and she jumped into the fire and ended her life. Consequently at the behest of Shiva, Daksha was killed and later resurrected with a goat’s head. This incident i.e death of his wife upset Shiva and he entered into deep meditation. Sati reincarnated as [[Parvati]], the daughter of [[Himavat]], king of the mountains, and his wife, the apsara Mena. Naturally, Pārvatī sought and received Shiva as her husband.

The devas faced an enemy in [[Tarakasura]] who had a boon that he could be killed only by a son of [[Shiva]] and [[Parvati]]. So, to rouse Shiva from his deep meditation, the devas deputed [[Manmatha]], the God of love who shot his flower arrows at Shiva. Shiva ended his meditation and in anger for being disturbed, opened his third eye which reduced the God of love to ashes. The Devas and Rathi Devi, the wife of Manmatha requested Shiva to give life to Manmatha. Heeding their request Shiva stared at the ashes of Manmatha. From the ashes came Bhandasura, who made all the world impotent and ruled from the city called Shonitha pura. He started troubling the devas. The devas then sought the advice of Sage Narada and Trinitys, who advised them to seek the help of Nirguna Brahman,the ultimate god head which is unmanifested i.e Sat-Chit-Ananada (Truth-Consciousness-Bliss) .Nirguna Brahman took the shape of Maha Sambhu and Adi Parasakthi(who were unmanifested and beyond the manifest Brahmanda) and appeared before them.Maha Sambhu and Adi Parasakthi agreed to take the form of Maha Kameswara and Lalita Tripura Sundari for the benefit of the universe.For this a maha yajna is made where the enitre creation i.e manifest universe is offered as the oblation and from the fire rose Lalitha Tripura Sundari and Kameswara.Lalitha Tripura Sundari and Kameswara re-created the entire universe as it was before.

==Physical Description==
She is described as extremely beautiful, having dark thick long hair with the scent of [[Champaka]], [[Asoka]] and Punnaga flowers. She had the musk thilaka on her forehead, eyelids which appeared as if they were the gate of the house of the God of love, and having eyes like fish playing in the lake of her face. She had a nose with studs that shone more than the stars, ears with the sun and moon as studs, cheeks which were like the mirror of [[Padmaraga]], beautiful rows of white teeth, and she was chewing Thamboola with camphor. She had a voice sweeter than the sound emanating from Veena of Sarswathi, and having such a beautiful smile that Shiva himself could not take his eyes off her. She was wearing Mangala soothra and necklaces, with beautiful breasts which were capable of buying the invaluable love of Kameswara,having wisps of beautiful hair raising from her belly, her stomach having three pretty folds, and she was wearing red silk tied with a string with red bells. She had thighs which steal the heart of Kameshwara, knees which looked like crowns made of precious gems, voluptuous legs, upper part of the feet resembling the backs of tortoises, feet which resembled lamps made of gems which could dispel worries from the mind of devotees and a body with the golden red color. She was given in marriage to Kameshwara {{citation needed|date=August 2013}} and made to stay in Nagara(city) at the top of Maha Meru Mountain.

==Abode==
Her abode,also called Nagara(city) had 25 streets circling it, made of iron, steel, copper, and lead. An alloy made of five metals, silver, gold, the white [[Pushpa raga]] stone, the red [[Padmaraga]] stone, [[onyx]], diamond, [[Vaidoorya]], Indra neela ([[topaz]]), pearl, [[Marakatha]], coral, nine gems and a mixture of gems and precious stones. In the eighth street was a forest of [[Kadambas]]. This is presided by [[Syamala]]. In the fifteenth street lived the [[Ashta Digh palakas]]. In the sixteenth lived [[Varahi alias Dandini]] who was her commander in chief. Here Syamala also had a house. In the seventeenth street lived the different Yoginis. In the eighteenth street lived [[Maha Vishnu]]. In the nineteenth street lived [[Esana]], in the twentieth [[Thara Devi]], twenty first [[Varuni]], the twenty second Kurukulla who presides over the fort of pride, twenty third [[Marthanda Bhairawa]], twenty fourth the moon and twenty fifth [[Manmatha]] presiding over the forest of love.

===Center of City===
In the center of Nagara is the Maha Padma Vana (the great lotus forest) and within it the Chintamani Griha (The house of holy thought), in the north east is the Chid agni kunda and on both sides of its eastern gate are the houses of Manthrini and Dhandini. On its four gates stand the Chaduramnaya gods for watch and ward. Within it is the chakra. In the center of the Chakra on the throne of Pancha brahmas on the Bindu Peeta (dot plank) called sarvanandamaya (universal happiness) sits Maha Tripura Sundari. In the chakra are the following decorations viz., the square called Trilokya mohanam (most beautiful in the three worlds), The sixteen petaled lotus called Sarvasa paripoorakam (fulfiller of all desires), the eight petaled lotus called Sarvasamksopanam (the all cleanser), the sixteen cornered figure called Sarva sowbagyam (all luck), the external ten cornered figure called Sarvartha sadhakam (giver of all assets), the internal ten cornered figure called Sarva raksha karam (All protector), the eight cornered figure called Sarva roga haram (cure of all diseases), the triangle called Sarva siddhi pradam (giver of all powers) and the dot called Sarvananda mayam (all pleasures).

==Bhandasura==
The devas prayed to her to kill [[Bhandasura]]. When she started for the war with Bandasura, she was accompanied by the powers called anima, mahima, Brahmi, Kaumari, Vaishnavi, Varahi, Mahendri, Chamundi, Maha Lakshmi, Nitya Devaths and Avarna Devathas who occupy the chakra. While Sampatkari was the captain of the elephant regiment, Aswarooda was the captain of the cavalry. The army was commanded by Dhandini riding on the chariot called Giri Chakra assisted by Manthrini riding on the chariot called Geya Chakra. Jwala malini protected the army by creating a fire ring around it. Lailita Tripura Sundari rode in the center on the chariot of Chakra. Nithya destroyed a large chunk of Bandasura’s armies, Bala killed the son of Bandasura, and Manthrini and Dhandini killed his brothers called Vishanga and Vishukra. When the asuras created a blockade for the marching army, Lalitha Tripura sundari created [[Ganesha]] with the help of Kameshwara to remove the blockade. Then Bandasura created the asuras called Hiranyaksha, Hiranya Kasipu and Ravana. The devi created the ten avatars of Vishnu and destroyed them. She killed all his army using [[Astra (weapon)|Pasupathastra]] and killed him with Kameshwarasthra. The gods then praised her. She then recreated Manmatha for the good of the world. This story is contained in the first 84 names of the first 34 slokas of ''Lalitha sahasranama''. All together it contains one thousand names. This is also called the ''Rahasya Nama Sahasra'' (the thousand secret names). Reading it, meditating on the meaning of the names would lead to the fulfillment of all the wishes of the devotees.


==Srichakra==
==Srichakra==
Line 63: Line 81:
The ''[[Soundarya Lahari]]'' of [[Adi Shankaracharya]] deals exhaustively about the nature of the Goddess and her worship.
The ''[[Soundarya Lahari]]'' of [[Adi Shankaracharya]] deals exhaustively about the nature of the Goddess and her worship.


The ''[[Lalitopakyana]]'' tells of the epic battle between her forces and the forces of the arch-demon [[Bhandasura]].
The ''Lalitopakyana'' tells of the epic battle between her forces and the forces of the arch-demon [[Bhandasura]].


The ''[[Tripura Sundari Ashtakam]]'' by [[Adi Shankaracharya]] describes her as a Mother wearing a blue and red-spotted dress and holding a pot of honey<ref>http://www.stutimandal.com/gif_adi/tripura_sundari_ashtakam.htm</ref>
The ''Tripura Sundari Ashtakam'' by [[Adi Shankaracharya]] describes her as a Mother wearing a blue and red-spotted dress and holding a pot of honey<ref>http://www.stutimandal.com/gif_adi/tripura_sundari_ashtakam.htm</ref>


==Iconography==
==Iconography==

Revision as of 11:34, 11 May 2015

"Tripurasundari" redirects here. For Nepalese village, see Tripurasundari (village).
"Lalita" redirects here. For the gopi, related to Krishna worship, see Lalita (gopi).
Lalita Tripura Sundari
Sri Lalita-Tripurasundari enthroned with her left foot upon the Sri Chakra, holding her traditional symbols, the sugarcane bow, flower arrows, noose, and goad.She is seated on a chair constituted by Brahma,Vishnu,Shiva,Maheswara and Sadashiva .
SpouseKameswara
ChildrenBala Tripura Sundari (9 years old)

Tripurāsundarī (त्रिपुरा सुंदरी - "Beautiful (Goddess) of the Three Cities") or Mahā-Tripurasundarī ("Great Beautiful (Goddess) of the Three Cities"), also called Ṣhoḍaśhi ("Sixteen"), Lalitā ("She Who Plays"[1]) and Rājarājeśvarī ("Queen of Queens, Supreme Ruler"), is one of the group of ten goddesses of Hindu belief, collectively called Mahavidyas or Dasha-Mahavidyas. Her consort is Maha Kameswara.She is the highest aspect of Goddess Adi Shakti.Parvati is the complete incarnation of Lalita Maha Tripura Sundari.Tripurasundari is the primary goddess associated with the Shakta Tantric tradition known as Sri Vidya

As Shodashi, Tripurasundari is represented as a sixteen-year-old girl, and is believed to embody sixteen types of desire. Shodashi also refers to the sixteen syllable mantra, which consists of the fifteen syllable (panchadasakshari) mantra plus a final seed syllable. The Shodashi Tantra refers to Shodashi as the "Beauty of the Three Cities," or Tripurasundari.[2]

Etymology

'Tripura' means 'the three cities,' and 'sundarī' means 'beautiful,' specifically a beautiful female. Therefore, her name means 'Beautiful (Goddess) of the Three Cities'. Tripura is often popularly translated as 'the three worlds;' however, this is an incorrect translation of the original Sanskrit.

The 'three cities' esoterically refers to a variety of interpretive doctrines, but commonly refers to the triple form of the goddess as found in the triadic doctrine of Shaktism. According to Bhaskararaya's commentary of the Tripura Upaniṣad:

There are three forms of deity: physical (sthūla), subtle (sūkṣma) and supreme (parā). Now the first [physical anthropomorphic form of the deity] is described in its respective meditative verses (dhyānaśloka); the second [subtle form] consists of the [particular deity's] respective root-mantra (mūlamantra); the third [supreme or transcendent form] consists of contemplative worship [of the deity's yantra]. Because deities are threefold in form, contemplative worship (upāsti) is divided threefold respectively into external sacrifice (bahiryāga) [performed primarily to the physical form of the deity], silent repetition (japa) [on the subtle form root-mantra] and internal sacrifice (antaryāga) [in the form of contemplative worship (upāsti) of the yantra].[3]
Even though the bindu cakra [the "drop" in the center of the śrīcakra, is only one point] it has a threefold nature... The three deities created [and] not different from [her supreme] peaceful (śānta) [aspect] are [the three creative powers,namely,] Icchāśakti, Jñānaśakti, and Kriyāśakti. The female deities named Vāmā, Jyeṣṭhā, and Raudrī [identified with the three śaktis are complemented] by the three [male consort] forms of Brahmā, Viṣṇu, and Rudra which are not different creations from [her all-subsuming aspect called] Ambikā.[4]

Icchāśakti is literally the 'power of will,' Jñānaśakti is the 'power of knowledge,' and Kriyāśakti is the 'power of action.'

Brooks further notes:

The traditional interpretation of Tripurā's name in Tantric soteriology involves a rather technical discussion of different levels of spiritual insight and worldly accomplishment, the fate of the individual soul (ātman) in the karmic process, and the concepts of external (bahir-) and internal sacrifice (antaryāga).[5]

Tripura also refers to the Śrīcakra, the yantra that represents the highest vibrational form of Tripurasundari, according to the commentator on the sutra of Gauḍapādā.[6] Bhaskararaya notes in his commentary on Tripura Upaniṣad that the śrīcakra, composed of nine interlocking triangles, is triple in nature.

Story

Shiva is one of the trinity of Hindu pantheons, in charge of destruction. He married Sati, the daughter of Daksha. Daksha and Shiva did not get along and consequently Daksha did not invite Shiva for one of the great fire sacrifices that he conducted. However Sati went to attend that function in spite of Shiva’s protest. Daksha insulted her husband and she jumped into the fire and ended her life. Consequently at the behest of Shiva, Daksha was killed and later resurrected with a goat’s head. This incident i.e death of his wife upset Shiva and he entered into deep meditation. Sati reincarnated as Parvati, the daughter of Himavat, king of the mountains, and his wife, the apsara Mena. Naturally, Pārvatī sought and received Shiva as her husband.

The devas faced an enemy in Tarakasura who had a boon that he could be killed only by a son of Shiva and Parvati. So, to rouse Shiva from his deep meditation, the devas deputed Manmatha, the God of love who shot his flower arrows at Shiva. Shiva ended his meditation and in anger for being disturbed, opened his third eye which reduced the God of love to ashes. The Devas and Rathi Devi, the wife of Manmatha requested Shiva to give life to Manmatha. Heeding their request Shiva stared at the ashes of Manmatha. From the ashes came Bhandasura, who made all the world impotent and ruled from the city called Shonitha pura. He started troubling the devas. The devas then sought the advice of Sage Narada and Trinitys, who advised them to seek the help of Nirguna Brahman,the ultimate god head which is unmanifested i.e Sat-Chit-Ananada (Truth-Consciousness-Bliss) .Nirguna Brahman took the shape of Maha Sambhu and Adi Parasakthi(who were unmanifested and beyond the manifest Brahmanda) and appeared before them.Maha Sambhu and Adi Parasakthi agreed to take the form of Maha Kameswara and Lalita Tripura Sundari for the benefit of the universe.For this a maha yajna is made where the enitre creation i.e manifest universe is offered as the oblation and from the fire rose Lalitha Tripura Sundari and Kameswara.Lalitha Tripura Sundari and Kameswara re-created the entire universe as it was before.

Physical Description

She is described as extremely beautiful, having dark thick long hair with the scent of Champaka, Asoka and Punnaga flowers. She had the musk thilaka on her forehead, eyelids which appeared as if they were the gate of the house of the God of love, and having eyes like fish playing in the lake of her face. She had a nose with studs that shone more than the stars, ears with the sun and moon as studs, cheeks which were like the mirror of Padmaraga, beautiful rows of white teeth, and she was chewing Thamboola with camphor. She had a voice sweeter than the sound emanating from Veena of Sarswathi, and having such a beautiful smile that Shiva himself could not take his eyes off her. She was wearing Mangala soothra and necklaces, with beautiful breasts which were capable of buying the invaluable love of Kameswara,having wisps of beautiful hair raising from her belly, her stomach having three pretty folds, and she was wearing red silk tied with a string with red bells. She had thighs which steal the heart of Kameshwara, knees which looked like crowns made of precious gems, voluptuous legs, upper part of the feet resembling the backs of tortoises, feet which resembled lamps made of gems which could dispel worries from the mind of devotees and a body with the golden red color. She was given in marriage to Kameshwara [citation needed] and made to stay in Nagara(city) at the top of Maha Meru Mountain.

Abode

Her abode,also called Nagara(city) had 25 streets circling it, made of iron, steel, copper, and lead. An alloy made of five metals, silver, gold, the white Pushpa raga stone, the red Padmaraga stone, onyx, diamond, Vaidoorya, Indra neela (topaz), pearl, Marakatha, coral, nine gems and a mixture of gems and precious stones. In the eighth street was a forest of Kadambas. This is presided by Syamala. In the fifteenth street lived the Ashta Digh palakas. In the sixteenth lived Varahi alias Dandini who was her commander in chief. Here Syamala also had a house. In the seventeenth street lived the different Yoginis. In the eighteenth street lived Maha Vishnu. In the nineteenth street lived Esana, in the twentieth Thara Devi, twenty first Varuni, the twenty second Kurukulla who presides over the fort of pride, twenty third Marthanda Bhairawa, twenty fourth the moon and twenty fifth Manmatha presiding over the forest of love.

Center of City

In the center of Nagara is the Maha Padma Vana (the great lotus forest) and within it the Chintamani Griha (The house of holy thought), in the north east is the Chid agni kunda and on both sides of its eastern gate are the houses of Manthrini and Dhandini. On its four gates stand the Chaduramnaya gods for watch and ward. Within it is the chakra. In the center of the Chakra on the throne of Pancha brahmas on the Bindu Peeta (dot plank) called sarvanandamaya (universal happiness) sits Maha Tripura Sundari. In the chakra are the following decorations viz., the square called Trilokya mohanam (most beautiful in the three worlds), The sixteen petaled lotus called Sarvasa paripoorakam (fulfiller of all desires), the eight petaled lotus called Sarvasamksopanam (the all cleanser), the sixteen cornered figure called Sarva sowbagyam (all luck), the external ten cornered figure called Sarvartha sadhakam (giver of all assets), the internal ten cornered figure called Sarva raksha karam (All protector), the eight cornered figure called Sarva roga haram (cure of all diseases), the triangle called Sarva siddhi pradam (giver of all powers) and the dot called Sarvananda mayam (all pleasures).

Bhandasura

The devas prayed to her to kill Bhandasura. When she started for the war with Bandasura, she was accompanied by the powers called anima, mahima, Brahmi, Kaumari, Vaishnavi, Varahi, Mahendri, Chamundi, Maha Lakshmi, Nitya Devaths and Avarna Devathas who occupy the chakra. While Sampatkari was the captain of the elephant regiment, Aswarooda was the captain of the cavalry. The army was commanded by Dhandini riding on the chariot called Giri Chakra assisted by Manthrini riding on the chariot called Geya Chakra. Jwala malini protected the army by creating a fire ring around it. Lailita Tripura Sundari rode in the center on the chariot of Chakra. Nithya destroyed a large chunk of Bandasura’s armies, Bala killed the son of Bandasura, and Manthrini and Dhandini killed his brothers called Vishanga and Vishukra. When the asuras created a blockade for the marching army, Lalitha Tripura sundari created Ganesha with the help of Kameshwara to remove the blockade. Then Bandasura created the asuras called Hiranyaksha, Hiranya Kasipu and Ravana. The devi created the ten avatars of Vishnu and destroyed them. She killed all his army using Pasupathastra and killed him with Kameshwarasthra. The gods then praised her. She then recreated Manmatha for the good of the world. This story is contained in the first 84 names of the first 34 slokas of Lalitha sahasranama. All together it contains one thousand names. This is also called the Rahasya Nama Sahasra (the thousand secret names). Reading it, meditating on the meaning of the names would lead to the fulfillment of all the wishes of the devotees.

Srichakra

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

In the Shri Vidya school of Hindu tantra, the Sri Yantra ("sacred instrument", also Sri Chakra is a diagram formed by nine interlocking triangles that surround and radiate out from the central (bindu) point. It represents the goddess in her form of Shri Lalita Or Tripura Sundari, "the beauty of the three worlds (earth,atmosphere and sky(heaven)"(Bhoo, Bhuva and Swa).[according to whom?] The worship of the Sri Chakra is central to the Shri Vidya system of Hindu worship. Four isosceles triangles with the apices upwards, representing Shiva or the Masculine. Five isosceles triangles with the apices downward, symbolizing female embodiment Shakti. Thus the Sri Yantra also represents the union of Masculine and Feminine Divine. Because it is composed of nine triangles, it is known as the Navayoni Chakra.[7] "These nine triangles are of various sizes and intersect with one another. In the middle is the power point (bindu), visualizing the highest, the invisible, elusive centre from which the entire figure and the cosmos expand. The triangles are enclosed by two rows of (8 and 16) petals, representing the lotus of creation and reproductive vital force. The broken lines of the outer frame denote the figure to be a sanctuary with four openings to the regions of the universe".[8]

In a recent issue of Brahmavidya, the journal of the Adyar Library, Subhash Kak argues that the description of Sri Yantra is identical to the yantra described in the Śvetāśvatara Upanisad.[9]

Together the nine triangles are interlaced in such a way as to form 43 smaller triangles in a web symbolic of the entire cosmos or a womb symbolic of creation. Together they express Advaita or non-duality. This is surrounded by a lotus of eight petals, a lotus of sixteen petals, and an earth square resembling a temple with four doors.[7] The various deities residing in the nine layers of the Sri Yantra are described in the Devi Khadgamala Mantra.[10]

The Shri Chakra is also known as the nav chakra because it can also be seen as having nine levels. "Nine" comes from "Nau or Nava" of Sanskrit. Each level corresponds to a mudra, a yogini, and a specific form of the deity Tripura Sundari along with her mantra. These levels starting from the outside or bottom layer are:[7]

  1. Trailokya Mohan or Bhupar, a square of three lines with four portals
  2. Sarva Aasa Paripurak, a sixteen-petal lotus
  3. Sarva Sankshobahan, an eight-petal lotus
  4. Sarva Saubhagyadayak, composed of fourteen small triangles
  5. Sara Arthasadhak, composed of ten small triangles
  6. Sarva Rakshakar, composed of ten small triangles
  7. Sarva Rogahar, composed of eight small triangles
  8. Sarva Siddhiprada, composed of 1 small triangle
  9. Sarva Anandamay, composed of a point or bindu

The Sri Chakra (called the Shri Yantra) is the symbol of Hindu tantra, which is based on the Hindu philosophy of Kashmir Shaivism. The Sri Yantra is the object of devotion in Sri Vidya.

The two dimensional Sri Chakra, when it is projected into three dimensions is called a Maha Meru (Mount Meru).

References in Hindu literature

The Lalitha Sahasranama describes her as extremely merciful and leads a devotee to liberation.[citation needed]

The Soundarya Lahari of Adi Shankaracharya deals exhaustively about the nature of the Goddess and her worship.

The Lalitopakyana tells of the epic battle between her forces and the forces of the arch-demon Bhandasura.

The Tripura Sundari Ashtakam by Adi Shankaracharya describes her as a Mother wearing a blue and red-spotted dress and holding a pot of honey[11]

Iconography

Tripurasundari is described as being of dusky, red, or golden in color, depending on the meditational form, and in union with Shiva. The couple are traditionally portrayed on a bed, a throne, or a pedestal that is upheld by Brahma, Vishnu, Rudra, Ishana(another form of Shiva, depicted in the Tantras) and Sadashiva forming the plank. She holds five arrows of flowers, a noose, a goad and a sugarcane as a bow. The noose represents attachment, the goad represents repulsion, the sugarcane bow represents the mind and the arrows are the five sense objects.

Bala Tripurasundari is a goddess, depicted as an independent young pre pubescent goddess who is 9 years of age, also known as a kumari. She is said to be the daughter of Lalita Maha Tripurasundari born from the goddess' golden crown. Bala Tripurasundari's mantra and yantra differs completely from that of Maha Tripurasundari. The only Temple of Bala Tripurasundari Bhagawati is located at Tripurakot of Dolpa district of Nepal where Adi Shankaracharya had prayed and worshipped due to renowned exaltation of Bala Tripurasundari Bhagawati Temple. Tripurasundari is also worshipped as the Sri Yantra, which is considered by practitioners of Sri Vidya to be a more true representation of the goddess.

Tripurasundari combines in her being Kali's determination and Durga’s charm, grace, and complexion. She has a third eye on her forehead. Usually four-armed and clad in red, the richly bejeweled Tripurasundari sits on a lotus seat laid on a golden throne. An aura of royalty characterizes her overall bearing and ambiance.

Influences on Indian History and Culture

The Indian state of Tripura derives its name from the goddess Tripura Sundari.

Kashmiri Pandits have a collection of five ancient hymns, collectively known as Panchastavi, that were composed ages ago in praise of Tripura Sundari. These ancient hymns still remain very popular among this community. Panchastavi was translated into Kashmiri by the renowned Kashmiri scholar, Pandit Jia Lal Saraf, which it remains popular among Kashmiris to this day.

Sri Ramakrishna worshipped his wife Ma Sarada Devi as Tripura Sundari during their lives.

Temples dedicated to worship of Mother Tripura Sundari

Her main temple, the Tripura Sundari temple is located on top of the hills near Radhakishorepur village, a little distance away from Udaipur town.

In West Bengal, there is a temple of Ma Tripura Sundari Devi located in Boral, near Garia.

In Madhya Pradesh, Jabalpur, there is Tripura Sundari temple about 12 km from city on Bhedaghat road in village Tewar.

In the outskirts of Chennai, is the Shri Tirusoolanathar Tripurasundari temple, an ancient temple built by Kulothunga Chola I in the 11th century. The Trisula Nathar Temple is dedicated to Sri Shiva as Trisula Nathar and Divine Mother Shakti as Tripura Sundari Amman. [12][13]

See also

Notes

  1. ^ Frawley, David: "Tantric Yoga and the Wisdom Goddesses", page 89. Motilal Banarsidass Publishers, reprint 2005
  2. ^ Danielou, Alain (1991). The Myths and Gods of India. Rochester, Vermont: Inner Traditions International. p. 278.
  3. ^ Brooks, Douglas R. (1990). The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism. Chicago & London: The University of Chicago Press. p. 80.
  4. ^ Brooks, Douglas R. (1990). The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism. Chicago & London: The University of Chicago Press. p. 97.
  5. ^ Brooks, Douglas R. (1990). The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism. Chicago & London: The University of Chicago Press., 103.
  6. ^ Joshi, L.M. (2009). Lalita Sahasranama: A Comprehensive Study of One Thousand Names of Lalita Maha-Tripurasundari (Tantra in Contemporary Research, No. 2). Delhi: DK Printworld. p. 86.
  7. ^ a b c Shankaranarayanan, S. (1979). Sri Chakr (3rd ed.). Dipti Publications.
  8. ^ Kuiper, K (2011). Understanding India: The Culture of India. Britannica Educational Publishing. ISBN 9781615302031.
  9. ^ http://ikashmir.net/subhashkak/docs/SriChakra.pdf Subhash Kak, The Great Goddess Lalitā and the Śrī Cakra. Brahmavidyā: The Adyar Library Bulletin, vol. 72-73, pp. 155-172, 2008-2009
  10. ^ http://sripoornamahameru.org/downloads/ [unreliable source?]
  11. ^ http://www.stutimandal.com/gif_adi/tripura_sundari_ashtakam.htm
  12. ^ http://drlsravi.blogspot.in/2013/08/shri-tirusoolanathar-tripurasundari.html
  13. ^ http://www.tamilbrahmins.com/temples-pilgrimage/14934-tirusula-nathar-temple-trisulam-chennai-suburb.html

References

  • Brooks, Douglas R. (1990), The Secret of the Three Cities: An Introduction to Hindu Sakta Tantrism, Chicago & London: University of Chicago Press
  • Brooks, Douglas R. (1992), Auspicious Wisdom, Albany: State University of New York Press
  • Kinsley, David (1997), Tantric Visions of the Divine Feminine: The Ten Mahavidyas, New Delhi: Motilal Banarsidass, ISBN 978-0-520-20499-7
  • books released by Sathguru sri seshadri swamigal brindavanam trust ( regd) web site:www.seshadri.info

Further reading

  • Kinsley, David. Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions. Berkeley: University of California Press, 1998.
  • Dikshitar, V.R. Ramachandra. The Lalita Cult. Delhi: Motilal Banarsidass Publishers Pvt Ltd, 1991.

External links

Retrieved from "https://en.wikipedia.org/w/index.php?title=Tripura_Sundari&oldid=661828042"