Lalita Tripura Sundari Devi is considered to be the most potent incarnation of Adi Parashakti or simply Her saguna roopa. She, along with SadaShiva is responsible for the Pancha-Krityas - Sristi or creation, Sthithi or protection, Samhara or destruction, Thirodhana or concealment of the world in Maya and Anugraha or final liberation. She is best known as the Devi glorified in the Lalita Sahasranama and as the subject of the Lalitopakhyanam story of the goddess Lalita in Hinduism. The Tripura Upanishad places her as the ultimate Shakti energy, power of the universe. The Tripura Sundari Temple is located in the district town of Udaipur in Tripura, about one and a half hour drive from Agartala. She is called Tripura because she is identical with the triangle trikona that symbolizes the yoni and that forms her chakra see below.
|Published (Last):||25 July 2004|
|PDF File Size:||1.16 Mb|
|ePub File Size:||8.59 Mb|
|Price:||Free* [*Free Regsitration Required]|
None of this material may be reproduced, apart from purely personal use, without the express permission of the Webmaster Web pages designed by Mike Magee. The U. Main Site at www. It is supreme, whole, eternal, consisting of nothing, stainless. It is the ultimate atomic particle, the Natha, it is supreme Shiva, all pervading, it is above all, it is Hamsa, the soul of Shakti.
It is the mind, the breath, the buddhi and the chitta, residing in the inspiration and expiration of the breath of all living beings. This is the first English translation of the five limbs, or panchanga, of the aspect of Goddess known as Bala Tripura.
Bala means "girl", this aspect of the Red Goddess is the most highly erotic of Her three aspects, as the 1, names show. Bala is an adolescent woman, Tripurasundari a mother, and Tripurabhairavi a woman in whom menstruation has ceased. Bala's root mantra is aim klim sauh and variations of this mantra are used in her daily ritual.
Many tantrik devatas have manuals structured along similar lines. The devata is first visualised as residing in the heart, then later drawn out through the breath and "placed" in the yantra. On installation or invocation, various ritual accessories are offered, and the 1, adjectives names of the particular deity recited. The Devi is then drawn 'back' into one's heart, and the ritual concludes with various elements "cleaning up" the area of worship.
The first gives the unfolding of the mantra, usually in coded form. It also describes the meditation image and the yantra of the devata, as well as various optional rites. The second limb describes the ritual worship, including worship of the avarana or attendants of the devata, which are really aspects of the god or goddess. The kavacha is an "armour" used to ward off evil and which may either be recited or written and then worn on the body.
The fourth limb consists of the 1, names, of which there are very many sets in the tantrik literature. The fifth, the Stotra, is the hymn of praise of the ishtadevata, the tutelary devata of a tantrik sadhaka.
This particular manual comes from the Devirahasya , a large work which contains many other panchangas relating to different aspects of Shiva and Shakti. Seated on Kailasa Summit is Bhagavan, spouse of Uma, the God with a crescent Moon as His diadem, whose eyes are Sun, Moon and Fire, wearing an elephant skin, mighty, worshipped by the Gods, bowed to by hosts of Gandharvas, mighty Yakshas, and by gods and demons.
Having recited mantra, and having read sacred texts, rising up and bowing, Bhairavi questions the Lord. Now I would like to hear of Bala Tripurasundari. If this can be spoken of, declare the Vidya, O God Maheshvara. O Mahadevi, listen one-pointedly. Parameshani, Shri Bala is the Goddess bestowing both enjoyment and Liberation.
O Mahadevi, one may give away power, dominion, house and wealth. All these may be given away, but one should never give away this thing which is the best of all. In the Kali Yuga there is no other Vidya resembling this Vidya. It is said that Shri Bala Tripura gives siddhi quickly. It should be passed on to peaceful disciples, and to those devoted to their Guru. One should not give this Vidya to the undevoted, O Parameshvari. I will speak of the unfolding of the mantra, yantra, prastara, meditation, and the rites of the Devi, O Maheshvari.
First, Deveshi, listen to the unfolding of the Mantra which bestows all fruit. It should be carefully concealed, whoever knows it becomes successful Siddha. O Devi, this is the eight lettered Mantra of Bala.
There are no obstacles, or impurity or restrictions attached to it, it causes one to become a Siddha, O Mahadevi, and is the King of Mantras in the Kali Yuga. Its application is towards Dharma, Artha, Kama and Moksha. One should do six fold Nyasa on the head, on the mouth, in the heart, on the feet, on the navel lotus and in all the limbs, O Devi. One should do Nyasa according to the rules doing Seer, Hand and Limb nyasa, using the bijas of the mantra, O Maheshvari.
I meditate on Bala, clothed in red, with a digit of the Moon as Her ornament, effulgent as the rising sun, with three eyes, holding a book and a rosary, showing the gestures of removing fear and giving, seated on a red lotus. Having meditated in this way one should repeat the mantra which gives success. A pure sadhaka should prepare the mantra by reciting it , times. Now I speak of the unfolding of the Yantra of Mahadevi, the Giver of both Enjoyment and Liberation, which is very hard to get to know of for any sadhaka.
Bindu, triangle, eight triangles, eight petals, adorned with three circles and enclosed in an earthsquare. One should worship the Shaktis of the pedestal when inscribing the Yantra. This is the pedestal Mantra. Having put, in order, these 16 syllables around the image Yantra one should recite the root mantra. One should invoke Devi and worship Her with the ritual accessories according to the rules. Having invoked the desired Devi in the centre of the yoni, one should worship in the triangle, in a similar way Sexual Love Rati on the left, Pleasure Priti on the right, and Mind-Born Manobhava at the apex.
One should worship the six Limbs inside the yoni i. Outside the central yoni one should worship, from the East, in a clockwise direction, the Arrow-Devis. In the filaments of the lotus one should worship Brahmi and so forth, and in the petals themselves the eight Bhairavas. One should also worship, in the petal tips, from the East in a clockwise direction, the Sacred Sites called Kamarupa, Malaya, Kaulagiri, Cauhara, Kulantaka, Jalandhara and Oddyana -- the eighth being Devikuta.
Also in the directions one should worship Indra and the others with the various weapons. Outside of this, in the directions, one should worship Vatuka, the Yoginis, Kshetrapala and Ganesha. In the intermediate points one should worship the eight Vasus, the Sun, and Shiva. One should worship all the elements and then the weapons. First of all one should meditate on Bala in the embrace of Kameshvara in the centre; A Kaula should worship using the five makaras according to the rules of Kaulachara.
The sadhaka skilled in the mantra should worship Mahadevi in the bindu of the yantra with scent, unhusked rice, flowers, incense, flame and liquid oblation. This is called Layanga. Listen to the rituals, O Parvati. Whosoever skilled in mantra who does this gains a share of success swiftly, it is certain. This sadhana is the Quintessence, invisible, Dear One. One should not give this to those undevoted to Devi, and should keep it concealed and secret from pashus.
There one should do sacrifice by a 10th part using ghee, curd and so forth. One should do oblation to the Goddess, then immediately one is free to paralyse, this is certain. One should do much sacrifice and by a tenth part of this give ghee, wine, grain, shoots and lotus seeds. Then one may delude the world. The mantrin should do much sacrifice of ghee, fragrant gums and hairs of chandalas in the burning funeral pyre.
In this way one kills an enemy. Having recited a myriad times using the root Vidya, and having meditated, O Charming One, one should do sacrifice of a 10th part giving ghee, lac, flowers, menstrual blood, wheat and bamboo shoots. Then one may attract women. Doing sacrifice in this way, O Lady of Heroes, one is able to make people slaves. On a riverbank, seated in Shirsha Asana, the Hero should recite the mantra many times. One should sacrifice a 10th part of this, giving ghee, blue lotus, cloves, black pepper and tamarind.
Then one may cause an enemy to flee. One should sacrifice a 10th of that and should offer ghee, fish, sugar cane and camphor - thus one may calm down great disputes, wars and adversities. The hero should recite the mantra 10, times and should sacrifice a 10th part of that, giving ghee, camphor, grapes, many betel leaves, goat flesh and blood.
Then one causes healing to occur. This thing which is secret is the form of all, my very Self, O Deveshi, Secret. One should conceal it in the Kali Yuga.
On Sundays etc. Then one becomes Siddha, there should be no doubt about this! This celestial chapter is revealed because of Your love. Hide it! It should be concealed, hide it as You would conceal Your own yoni. Having done morning acts those who are devoted should worship Devi. This puja is fruitless for those impure at the Three Twilights. Speak of this to Me! One should never reveal this high secret, which gives the wished for siddhi to a sadhaka.
The Seer of the Armour is Dakshinamurti. Pankti is the Metre. The Devi is Tripurasundari. Its application in puja is the four aims of Mankind. She wears a pearl diadem, coiled earrings, armlets, a necklace of gems; pearl finger rings; effulgent bracelets and other jewels; a golden hip girdle, glittering anklets; her navel is adorned with a ruby, and she has a bracelet of shells, with a Kala of the Moon on her forehead.
She holds a noose, a goad, a book and a rosary in her upper hands and the other hands. May the Vagbhava Aim protect my head, and the Kamaraja Klim my heart!