Shrividya Tripura or Tripura Sundari is the name given to the third Great Cosmic Wisdom. The Goddess betrays, usually speaking, three core features of Divinity, which can be elaborated to the stage of the whole creation.
Furthermore, there are numerous other kinds of reuniting three aspects in one- such as Trishakti (which denotes the three core energies of the Alma-mighty in the manifestation- jnana shakti- the power of know-how, icchashakti- the power of will, and kriya shakti- the power of action) and Trilingam (which points out to the three aspects of universal lingam- Bana lingam, svayambhu lingam and itara lingam).
When we see the word ‘Tripura’ etymologically, ‘tri’ denotes three and ‘pura‘ symbolizes citadel or city. Thus, the word ‘Tripura’ can be manifested as ‘a body comprising of three citadels’. This points out to the three gigantic spheres or world created by God- the casual world, the astral world, and the physical world.
Due to an incredible homologation amidst the structure of human macrocosm and microcosm, the three citadels are generally linked with the three ‘bodies’ of the human beings- the casual body, the astral body, and the physical body.
When we consider this from a different point of view, we can find it denoting the sovereignty of goddess on thought, matter, and energy at the level of the whole creation.
Adding up, this glamorous depiction of the Great Cosmic World ‘Tripura Sundari’ denotes also to the three core states of human beings- the state of awakening, the state of sleep with dreams, and the state of deep sleep in which he does not sleep – in tantrism, this is symbolised as the light of the moon, of the fire, and of the sun.
As a consequence, Tripura Sundari is the gigantic and brightest sphere of divine consciousness that permeates the experiences of the three cosmoses of the Alma-mighty, but at the same time, surpasses them completely. The initial ‘city-citadel’ of the goddess is the condition of awakening- the state in which the human being experiences numerous states of the soul mainly via his five senses.
In this situation, the Tantric tradition affirms that individual consciousness is located between the brows, in the forehead region or at the level of the right eye.
The second ‘city-citadel’ of the goddess is the condition of sleep with dreams which is associated with the level of vishuddha chakra. In this city-citadel, the consciousness of an individual is situated in the center of his mind. The third ‘city-citadel’ of the goddess is the condition of deep sleep which is associated with the level of Anahata chakra- the situation in which the consciousness of an individual unites with his divine nature.
Tripura Sundari, at the same time, represents the fourth condition of consciousness, which is termed as ‘Turiya’. This state is associated with the state of spiritual freedom and ecstasy (samadhi) and transcends all the other three states.
The magic key is Transfiguration
In the Tantric perspective, as per the point of view of the universal principles, it is considered that the feminine postulates denote manifestation of God in the form of name and aspects. On the other hand, masculine postulates represent God in the transcendent form.
Thus, we always associate beauty with feminine nature. We must ask ourselves justly- where can an individual locate supreme beauty? The tantric teachings force us to find this beauty in our inner selves- because exterior beauty is only reflected in the mirror only for a couple of instances, while the inexpressible inner beauty surpasses all forms.
When considered from the literary perspective, Sundari represents ‘beauty’ and this worship of the Great Cosmic Wisdom signifies the Divine Absolute while following the path of ecstatic and beauty bliss via the manifestation.
On the stage of the usual genesis of the world, we visualize beauty as an implication of harmony and perfection of the external outer aspects, as in the case of a beautiful flower of gorgeous women.
However, in spite of their beauty, when we study them closer, we discover that the count of appealing aspects decreases. Furthermore, as a direct result of our lifetime experience, we are well versed with the fact that formal beauty fades eventually with time and sometimes disappear. This occurs as the form might embody a divine beauty for a certain time, but beauty represents more than a form.
At the mighty level, genuine beauty is immortal and is represented only to a definite extent in the alternating form of articles and beings in the entire world. As per this perspective, Tripura Sundari denotes more than formal beauty (which is the attribute of the tenth Great Cosmic World – Kamalatmika), Tripura Sundari is an unmatchable beauty of the outlook of the divine perfection.
Due to this reason, beauty must never be considered as innate to articles because it appears from the disclosure of the light of divine consciousness that shines from every single thing.
The truth is reflected by a pure mind
To remove this euphoric state of perceiving the beauty, we need to resonate the ideas which we have preconceived about beauty- about what we can evoke via our memory or what we already know.
This implies that we certainly need to ‘purify’ our mind so that we can allow the reflection of the glorious and magnificent light of the Divine self. If we fail to fulfill this condition, the remnants of our emotions and thoughts will block the divine beauty encompassing us like a dark mist.
Speaking essentially, the supreme beauty of pure perception is represented by Tripura Sundari. This appears when we become capable of envisaging or seeing our inner selves the entire depiction and the whole nature in the form of a direct mirroring of consciousness of God.
Therefore, we represent the Supreme Goddesses as the beauty of the entire creation, but this outlook is carried out in aspects of the indestructible Supreme Unity while considering that the Heavenly Father or Brahman is the entire macrocosm and nothing remains hidden from His consciousness.
Thus, the ardent worship of Supreme Cosmic wisdom- Tripura Sundari, is one of the most secure and shortest routes towards disclosure of the Divine Self. When the mind is aware of this supreme knowledge, it will easily be able to attain total satiation in whatever it does. Then, our outlook is transfigured and we will be able to find happiness and joy in whatever we do- even in the simplest and insignificant actions and gestures.
We, now, are not bounded with the restrictions of space, time, distance, size or the value of things. Any perceptions levels then the compassionate and eternal presence of God and therefore, any outlook levels converts into a form of small cosmos in itself, permitting us to know the uniqueness of Supreme Consciousness intuitively in the form of myriads of aspects of manifestation.
THE game of the world
Tripura Sundari is also called as ‘Lalita’ or ‘the player’. The spiritual tradition of the Hinduism asserts that the entire Universe is, in fact, the charming and beautiful game, or a game of the Supreme Mother.
In this enormous game of the Supreme Mother, we, human beings are mere transient individuals. To attain liberation from this game of the Supreme Mother, understanding is needed- which is the earliest source of energy and power governing the entire Creation.
Our sufferings are not more than illusions which are a direct outcome of the untrue knowledge which has its roots in manifestation and ignorance of ego. This is comparatively simple as we obstinately and stubbornly try to take command over our happiness or we try to own it from the perspective of untrue ‘self’, we logically get separated from the genuine soulful bliss.
As a pure and accurate vision of this bliss, Lalita represents us the modality to escape this condition such that there is no denial of happiness- but we need to discover it within ourselves.
Logically, Lalita regenerates the receptive spirit of the Supreme happiness conceiving every single object which is existing in the entire universe.
Lalita is also considered as the deity which presides Sri Yantra- the Yantra which is located at the core of the entire Universe, and which was conceived in the Pranava- the Cosmic subtle sound. Moreover, it is also considered to be the most gorgeous deities and symbolizes the Divine elated bliss as a source of other gigantic perceptions.
She is situated at the peak of Mount Meru, which is regarded as the Cosmic mountain, leading and sustaining the action and moment of the entire Universe, say traditions. Mount Meru is linked to SushumnaNadi in the microcosm of creatures. She also symbolizes the endless divine love, which is the essential and center force that motivates the existence of Macrocosm and the first impulse towards soulful liberty, at the same time.
LOVE leads to the pathway to her heart
Tripura Sundari, which is also called as Rajarajeshvari, or the governess of the entire Universe as she gave commands of governing the macrocosm. Thus, it becomes necessary to give regards to Her and to make remember Her grace whenever we need a make a difficult decision of our lives.
Moreover, Her commands do not concern authority, but they give high regards to the free-will of the individuals and they are conceived with never-ending divine love.
As a matter of consequence, we need to open up our hearts wide to let Her bestow her grace upon us, to the unconditional extent to which she loves us. To understand the working of her in the universe, we need to delete our selfish desires and to love everything around us unconditionally.
From the Tantric teachings to the soulful tradition, ecstatic bliss and beauty represent the basic energy of the universe and the ‘play’ and the ‘game’ is the characteristic of anything which is existing in the universe.
Knowing all these things makes it easier to walk on the path which leads to the attainment of true happiness and spiritual liberation. The Tripura Sundari, the Great Cosmic offers us this spiritual key.
TRIPURA SUNDARI IS considered AS A 16 YEARS OLD GIRL
The most renowned representation of Tripura Sundari or the Great Cosmic Wisdom is that of a 16-years old girl. The anthropomorphic form of the goddess is considered as ‘Bala’ which means ‘young girl’ or ‘Shodasi’ which means ‘sixteen’.
This age of the anthropomorphic form of the Great Cosmic Wisdom was not chosen sixteen by mere accident. Instead, it was chosen because a girl experiments with the most fascinating and pleasant aspects of her character at this age.
In this stage of her life, her inner calling is to experience new feelings and to allure people surrounding her with her charm. This is the reason why it is said that her purity and innocence disarm even the blackest spirits- behaving as a source of attraction for all those who resonate with truth, beauty, and goodness.
Therefore, as a young woman of sixteen, Shodasi leads the individuals on the spiritual path with discernment, symbolizing for the individual, the ardor and innocence towards God.
SHE spreads the essence of Supreme Knowledge
We imagine the important forms of consciousness and energy of God when we consider the transcendent supreme aspects. Tripura Sundari is connected with the indissoluble reality or the Cit-shakti.
From this point of view, the Tripura Sundari or the Great Cosmic Wisdom appears in the form of Power or perceptive and intuitive knowledge.
She symbolizes the aspect of the manifestation of Cosmic Divine Energy (Parmeshavari) whom we perceive as pure bliss and pure consciousness.
In the entire attempt of regenerating these forms, we may denote that the Great Cosmic Wisdom is combining the forms of power of activity (a feature of Kali) with some forms of power of knowledge (a feature of Tara), coupling these with the dimension of beatitude or bliss of Divine realization.
Tripura Sundari is closely linked with the energy of soulful beatitude and with the presence of Supreme nectar soma, represents the Moon in the form of a visible body of the transcendent happiness and beauty.
From the subtle outlook, Sundari signifies the elating experience of unfurling the Supreme nectar inside an individual, because of the procedure of resonance with the most ecstatic aspects of consciousness of God.
The goddess is situated in the crown of the head, Sahasrara Padma and is the ultimate source of subtle soma. Via her grace, the supreme nectar concerning immortality is spread via the entire being of the individual, until the individual realizes the truth that the whole manifestation is connected with the same subtle power of infinite beatitude.
She is regarded as Samvit in her form of Pure knowledge- which refers to her ability to perceive and understand everything, every being, and every phenomenon as being linked with the supreme consciousness of God.
TRIPURA SUNDARI sows the seeds of ecstasy within us
When the form of Goddess is regarded to be imagined while meditating, it is considered to be brighter than the hundreds of suns put together, and She adores a crescent moon on her head. Tripura Sundari is symbolized with four arms and holds a bowl for five arrows adorned with flowers, a hook, a noose, and cane sugar.
In her representatives, she is naked and is dressed in wonderful jewels, earrings, necklaces, rings, and bracelets on her ankles and hands. Her body and face appear young and her beauty dazzles. Generally, she is symbolized as sitting on a bed (which represents Sadashive- the great god- who bends over his four forms- Vishnu, Brahma, Rudra, and Maheshvara- signified by the four legs of the bed.
The ecstatic bliss, her know-how complete and illuminating, and her compassion towards all beings of the world of the Tripura Sundari are represented by the bright red color.
The symbolic image of the articles which she has in her hands is a bowl of cane sugar representing her mind, the arrows adorned with flowers stand for the four senses, which via her grace transforms as many doors of manifestation of overwhelming joy.
Tripura Sundari sows the seeds of happiness and delight within us which reveals all the aspects of creation in the form of our inner supreme nature. The noose which she is holding in her third hand denotes her capability to attract her devoted and sincere worshippers via her dazzling beauty. The hook which she holds in her fourth hand signifies the means via which breaks any attachment to the outside world.
She entirely manifests and commands all the five aspects
The five forms on Shiva on which Tripura Sundari resides are considered as the ‘five bodies’ as they are wholly inert in the lack of energy infused by Tripura Sundari. From this perspective, the five forms represent the five aspects (mahabhuta) of the betrayed universe and the five kinds of main activities of Shiva: destruct, occult, grace, preserve, and create.
Therefore, Brahma denotes the Prithvimahabhuta or earth element and the activity of genesis. Vishnu is the apasmahabhuta or water elements and the activity of conservation. Rudra is Agni mahabhuta or fire elements and the activity of transformation and destruction. Maheshvara signifies the vayumahabhuta or the air element and the secretion or the action of shiva to hide in his essential nature.
The most subtle of all elements is Sadashiv, akashamahabhuta or the ether elements signifies grace of Shiva which sets us free from illusion and gives us the ability to surpass it entirely.
The Confession of our Divine self attracts showers her grace upon us
The most elating means of worshiping Tripura Sundari is to seek our inner peace in the Divine Self (Atman). In other words, this denotes the revelation of our divine nature as the eternal and supreme reality of the entire creation.
The most direct means to achieve this goal is via deep introspection of our true identity which represents Atma-vichara, whose method is synthetically and mainly presented when you ask yourself who you are.
The basic experience which can be derived from here makes us understand that the objects encompassing us are not separated from us because they have the same origin and the same nature. From this aspect, the teachings of vedantric tradition depict that it does not match our dignity as humans to allow ourselves to be governed by feelings of worry, fear, guilt, or anger, any feeling which is not suitable with the harmony and perfection of the spirit.
It is also not up to the level of our dignity to recognize ourselves with this small body, in flesh and bones. Similarly, it is an insult to the Divine self to be recognized with a hesitating personality or limited body.
With Proper understanding of these truths we can attract the divine grace of the Great Cosmic Wisdom who will prepare our mind, heart, and body for experiencing the infinite and eternal bliss of the Supreme Absolute.