1.- The third Mahavidya or great wisdom called Tripura Sundari
1.1-Meaning and etymology of the Goddess Tripura Sundari
The third Great Cosmic Wisdom is known by the name of Tripura Sundari or Shrividya Tripura. The Goddess manifests, in general terms, three fundamental aspects that can be extended to the level of all creation.
Furthermore, in the Tantric tradition there are many other ways of bringing three aspects into one, such as Trishakti (referring to the three fundamental energies of God in manifestation: Iccha Shakti – the energy of will, Jnana Shakti – the energy of knowledge, and Kriya Shakti – the energy of action), and the Trilingam.
From an etymological point of view, “tri” means Three, and “pure” means city or citadel. Thus, Tripura can be translated as “she of the three citadels“, referring to the three worlds or spheres of God’s creation: the physical world, the astral world and the causal world.
From a different perspective, the meaning is that of the sovereign goddess of matter, energy and thought, at all levels of creation.
1.2- The three “citadels” or the essence of the Mahavidya Tripura Sundari
The three citadels are generally associated with the three “bodies” of the human being: the physical body, the astral body and the causal body.
In addition, this manifestation of the Great Cosmic Wisdom or Mahavidya Tripura Sundari, also refers to the three fundamental states of the human being: the waking state, the dream state, and the deep sleep state, when there is a lack of dreams. Symbolically in Tantrism it is interpreted as the light of fire, of the moon and of the sun.
Consequently, Tripura Sundari is the gigantic shining sphere of Divine Consciousness that pervades all the experiences of the three bodies (or planes) of creation. The first “citadel” of the goddess is the waking state, in which the willful human being, despite his discursive mind, can make contact with her spirit.
The second “citadel” of the goddess is the state of sleep (with dreams), associated with Vishuddha Chakra, and focuses on the reflections of the mind that occur in dreams, reflections that come both from the waking state and from past experiences, even from other lives.
We access the third “citadel” through the state of deep sleep, where there is a total absence of the mind, and where the real opportunity to connect with our divine nature appears.
As the Sovereign Goddess of the three main states of consciousness, Tripura Sundari represents at the same time the fourth state of Consciousness (Turiya), which transcends the other three, and which is associated with the state of Samadhi and authentic spiritual freedom.
2.- Transfiguration is the magic key
2.1- Tantric Vision
In the Vedic view of universal principles, the masculine principle is known to signify the transcendent aspect of God. The feminine principle represents the manifestation of God in the aspect of name and form (as we appreciate the physical and dual world). Therefore, the feminine nature is always associated with beauty.
Tantric teachings urge us to look for this beauty within ourselves, because outer beauty is only a reflection. When we see ourselves reflected in our inner beauty, we transcend all names and forms.
2.2- Perceive the absolute beauty of the Goddess Tripura Sundari
Sundari means “beauty“, and the worship of this Mahavidya represents, in fact, following the path to inner beauty. Absolute bliss through the manifestation of our own Divinity.
At the level of the ordinary conception of the world, we imagine that beauty implies the perfection and harmony of external forms, as is the case of a landscape or an attractive person.
However, regardless of its beauty and if we analyze it more closely, we will discover that it amazes us with certain less attractive aspects. Also, as a direct consequence of our experience, we find that all formal beauty will eventually fade and even disappear, sometimes even quickly. And we discovered that beauty only lasts for a limited time.
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In the fourth state, Turiya, beauty is eternal. And we can appreciate that beauty in the reflection that we observe in the changing forms of reality, which the other three states offer us.
Much more than formal beauty is represented in Tripura Sundari: Tripura Sundari is the indescribable ability to perceive our divinity in whatever state we find ourselves.
This is the reason why beauty should never be considered inherent in the objects or forms that we perceive. If we develop the light of Consciousness, we will observe divinity in all names and forms.
3.- The Mahavidya Sundari and the pure mind, reflection of the truth
3.1- Tripura Sundari helps by acquiring the ability to perceive the beauty that surrounds us
In order to resonate with this divine state of perceiving reality, we need to remove any preconceived ideas about what we know or conjure up through our minds and memories.
In other words, we need to “purify” our mind, so that the light of our Divine Consciousness can be reflected in our daily lives. If we do not comply with this condition, our thoughts and emotions will obstruct, with a veil of darkness, the divine beauty that surrounds us.
So the essence of Tripura Sundari is to represent absolute beauty, through the ability to “see” within ourselves and in Nature, the direct reflection of Higher Consciousness.
Therefore, the worship and understanding of Tripura Sundari is one of the shortest and safest paths to the revelation of our Divine aspect.
When the mind is impregnated with this knowledge, it finds a new satisfaction, total and absolute; both in our experience, and in all the actions we undertake. Our perception is transfigured, and we find joy and happiness in every moment and action of our lives.
We are now free from any conception of time, space or value that we had of the physical world. Our perception continually reveals the eternal presence of Divinity and therefore any perception becomes the observation of our Higher Consciousness or divine aspect.
We intuitively perceive this singular Consciousness in all manifested forms.
4.-Tripura Sundari the world in a game of names and forms
4.1- The illusion of suffering
As human beings, we are merely transitory individualities, in the gigantic game of Samsar. To free ourselves from the illusion, we need to understand what is the primordial source of power and energy that moves and reproduces all of creation.
Our sufferings are mere illusions; they are a consequence of the erroneous knowledge of reality, rooted in the ignorance of our beliefs and in the projections of the mind.
It’s relatively simple: because we’re stubborn in controlling our happiness, we tend to “own” it, as if we could get it or keep it.
From the point of view of our “I“, happiness can be acquired, and we separate ourselves from true happiness, which is not material but spiritual.
4.2- The Mahavidya Tripura Sundari, also known as Lalita
The Hindu spiritual tradition affirms that all of creation is, in fact, the beautiful and enchanting play of the Divine Mother. As a precise and pure image of this joy, Lalita shows us the way to get out of this contradiction: we stop denying happiness, when we discover it within ourselves.
It is Lalita who awakens in the receptive soul, the divine happiness that permeates all the forms of this Universe. Lalita is also known as the deity of the Sri Yantra, the Yantra that is at the base of the entire Universe, and that originates from the subtle sound that started this reality, the Om known as Pranava. Lalita is considered to be the most beautiful of deities, and represents supreme happiness, the source of all marvelous perception.
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It is then Lalita who awakens divine happiness, which permeates every name and form that we can perceive in any state, wakefulness, sleep and deep sleep.
Lalita represents divine love, without reason or purpose. She is the essential force that motivates the existence of the macro and microcosm, and at the same time, the impulse towards spiritual freedom.
Tradition says that She resides on top of Mount Meru. The so-called Cosmic Mountain, sustaining and leading the universal movement. In the microcosm of our being, Mount Meru is associated with the Sushumna Nadi.
5.- Love is the door to the Goddess Tripura Sundari
Tripura Sundari is also called Rajarajeshvari, or the “governess of all creation”, because she gives the orders to govern the macrocosm.
Therefore, it is important that we invoke His grace every time we face a difficult decision in our lives. However, his “orders” are not based on authority, but respect exactly the free will of each being and are imbued with boundless divine love. Consequently, all we need to do to receive his grace is to open our hearts to the love he offers us unconditionally.
However, to understand his way of acting in the universe, we must eliminate our egoistic desires, and love everything and everyone around us in a transfiguring way.
From the Vedic tradition and from the Tantric teachings, we draw that beauty and bliss represent the fundamental energy of the universe, and “play” is the nature of everything that exists.
With this knowledge, the path to spiritual freedom, and to the attainment of true happiness and personal satisfaction, becomes easier. This is the door offered to us by Tripura Sundari, the greatest of the Mahavidyas.
6.- The most famous representation of the Goddess Tripura Sundari
One of the best known representations of Tripura Sundari is a 16-year-old girl. This anthropomorphic vision of the Goddess is known as Shodasi (meaning “sixteen”) or Bala (meaning “girl”).
The age of sixteen was not accidentally chosen in this form of Tripura Sundari, as this is the age at which a woman first experiences the fascinating aspects of her personality.
At this stage of your life, the inner drive is to experience your nature, which fascinates with its remarkable charm.
This is why it has been said that his innocence and purity disarms even the darkest of souls, acting as a powerful catalyst for all who resonate with beauty, truth and goodness.
Shodasi guides the aspirant with great discernment on the spiritual path, representing for the aspirant innocence, purity and ardor towards the transcendent.
7.-The Mahavidya Tripura Sundari, the nectar of absolute knowledge
Tripura Sundari is associated with the indissoluble reality, which is Citi-Shakti. The transcendent divine aspects, which imply the essential forms of the Consciousness and energy of God.
In her aspect of pure knowledge, she is known as Samvit, referring to her ability to understand and perceive everything (every thing, being or phenomenon), as an aspect of the Supreme Consciousness.
From this perspective, Tripura Sundari appears as a force of intuitive and perceptive knowledge, and less as knowledge coming from discursive analysis and mental reasoning.
It represents that form of manifestation of the Divine Energy (Parameshvari) that appears to us as absolute consciousness and bliss.
In Tripura Sundari some aspects of the energy of activity (characteristic of Kali) are combined with some aspects of the energy of knowledge (characteristic of Tara), adding the dimension of absolute bliss.
Lalita is also represented with the Moon, as a visible embodiment of beauty and happiness.
The Goddess offers the pure aspirant the divine nectar. Due to the resonance process, we perceive the highest aspects of our Higher Consciousness.
As the very source of soma, the Goddess resides in Sahasrara Padma, the Chakra that is the crown on our heads.
8.- The physical form of the Goddess Tripura Sundari
The form of the Goddess is brighter than a thousand suns, and She wears a crescent moon on her head.
Tripura Sundari is represented with four arms. In them she holds a bowl for cane sugar, five arrows adorned with flowers, a bow and a hook.
Usually in these representations she appears nude, dressed in wonderful jewelry: bracelets on her hands and ankles, earrings, rings, necklaces, etc.
Her beauty is stunning and her face and body are very young. Most of the time she is represented to her seated.
The bright red color in which Tripura Sundari is depicted signifies her state of happiness and ecstasy. Her knowledge enlightens and completes us, as well as her compassion for all beings in the universe.
The symbolic meaning of the objects he holds in his hands is as follows: the bowl for cane sugar represents the mind. The arrows made of flowers represent the four senses, which through their grace, become the “gates” that manifest overwhelming happiness.
Tripura Sundari “hunts” us with the arrows of absolute happiness, thus revealing to us the real form of creation.
The rope she holds in her third hand signifies her ability to attract her sincere devotees through her dazzling beauty. The hook he holds in his fourth hand represents the means by which he cuts off any attachment to the illusions of the outside world.
9.- The five elements manifested by the Mahavidya Tripura Sundari
The five forms of Shiva in which Tripura Sundari is seated are in fact called “the five bodies”. They remain absolutely inert in the absence of the energy infused by Tripura Sundari.
From this subtle point of view, these five forms symbolize the five elements (Mahabhuta) of the manifested world, and Shiva’s five main types of activities: creating, preserving, destroying, concealing, and bestowing his grace. Therefore, Brahma means the earth element (Prithivi Mahabhuta) and the activity of creation. Vishnu is the element of water (Jala Mahabhuta) and the activity of preservation. Rudra or Shiva is the fire element (Agni Mahabhuta) and the activity of destruction or transformation. Maheshvara represents the element of air (Vayu Mahabhuta) and the activity of disguising, in other words Shiva’s action of concealing his essential nature.
Sadashiva is the fifth and most subtle of all elements, the ether element, and symbolizes Shiva’s grace. This grace frees us from the bonds of illusion and offers us the ability to completely transcend it.
10.- The way to worship the Goddess Tripura Sundari
The highest way to worship Tripura Sundari is to find our inner peace in the Supreme Consciousness (Atman). And thus, reveal our divine essence as the true supreme and eternal reality.
the most direct method to achieve this goal is that of a deep introspection (through meditation), about our real identity, which is represented by the Atma-Vichara.
The resulting experience of our self-inquiry is what makes us understand that the things that surround us are not separate from ourselves; and that we are in reality, one with the whole.
The teachings of the Vedantic tradition say that we should not let ourselves be carried away by feelings of guilt, fear, worry or anger or, in any case, by any feeling contrary to the spiritual perfection and harmony that we embody.
It is beneath our dignity as divine beings to identify ourselves with this little body. With bones and meat, or with an ephemeral and finally mortal mental structure. Similarly, it is an act of unconsciousness to identify with a limited body or a purely mortal personality.
The deep understanding of these truths attracts the overwhelming grace of Tripura Sundari, who will prepare our body, heart and mind for the final revelation.
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