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3-1- श्री बाल सुंदरी >8 वर्षीया कन्या रूप में>धर्म, 3-2- षोडशी त्रिपुर सुंदरी >16 वर्षीया सुंदरी>अर्थ

3-3-श्रीराज-राजेश्वरी>युवा स्वरूप>काम 3-4- श्रीललिता त्रिपुर सुंदरी > वृद्धा रूप>मोक्ष 2-SHODASHI TRIPUR-SUNDARI SADHANA ;- 1-The Goddess Shodashi or Maha Tripura Sundari is the third of the 10 Dasa-Mahavidya, she is considered to be the highest aspect of the Divine Mother and as these Mahavidya Mantra Sadhanas are complicated and only for advanced Sadhakas. 2-The worship of Maha Tripura Sundari is said to be the worship of the Purest Form of the Supreme Consciousness, the one that transcends every other form of consciousness and goes beyond everything. 3-Tripura Sundari is that form of the Divine Mother depicting her as a alluring teenage girl of about sixteen years old, which is why she is also known as the Shodashi Tripura Sundari. 4-The great Adi Shankara wrote extensively about the need to worship the Goddess to reach higher and higher levels of consciousness and the awakening and upwards movement of the Kundalini Shakti towards the Crown Chakra. 5- The words of one of the greatest exponents of Advaita or the Non-Dual Philosophy of Existence should be taken very seriously by those contemplating upon the worship of this form of the Shakti or the Divine Mother. 6-Goddess Tripur Sundari ,often referred as Shodasi represents sixteen different types of urges.The Shodasi Tantra is an important source of information about Tripura Sundari in Tripura. According to this source, Tripura Sundari is actually the illumination in the eyes of Lord Shiva.” 5-She is normally visualized by devotees as being unbelievably beautiful or the one who has a lion as her mount. However, advanced spiritualists and Yogis might have their own personalized mental image of Goddess.The Sadhaka can visualize a most beautiful virginal young girl of about sixteen years old having infinite power and strength, while meditating upon this Shakti Mantra. 6-The real meaning of the name of Tripura Sundari is the Goddess of the Three Gunas or the Tri-Shakti or the Three Lokas Dev, Patal and Prithvi Lok or Heaven, Earth and the Underworld. 7-It also means the Three States of Being, which are Waking, Dreaming and Deep Sleep, which is what Adi Shankara meant when he called her Tripura Sundari or the Beauty of the Three Cities. Some Tantric Scriptures, address Tripura Sundari as the “Maha Vidya” and not as Tripura Sundari.

Maha Tripura Sundari Yantra Sadhana to achieve perfection in life After writing the Maha Tripura Sundari Yantra, the Sadhak should chant the Maha Tripura Sundari Mantra given below.

मंत्र ॐ ऐं ह्रीं श्रीं क्लीं महा त्रिपुर सुंदरी स्वाहा || Mantra Om Aim Hreem Shreem Kleem Maha Tripura Sundari Swaha ||

The regular worship of the Maha Tripura Sundari, by following this particular method is said to be Sarva Karya Dayak or the one that fulfills any need or desire.

Note- This is an advanced form of worship of the Mother Goddess and if you are a layperson, then you should take the guidance of an experienced and learned person before attempting this Shakti Yantra-Mantra Sadhana.

Mool Mantra of Bala Tripura Sundari

;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;; TRIPUR-SUNDARI MANTRA(Panchadāśi:

(c) PANCHADASI;- Pancadāśi is the famous fifteen lettered ŚrīVidyā mantra. Dakshiṇamūrti is said to be the seer of Pancadāśi. There are several variations to Pancadāśi. There are twelve major variations, and are called dvādaśa Vidyās in Pancadāśi. First two of them are the famous “ka-adi” Vidyā (begininning with ka) and “ha-adi” Vidyā (begininning with ha). The remaining ten are said to be practiced by, and hence named after Manu, Candra, Kubera, Agastya, Nandikesvara, Surya, Indra, Viṣṇu, Śankara and Durvāsa.

The Pancadasi is set of three putis or groups of bijas. Each puti is said to represent a level of consicousness, a kuta in mantra Śastra, and a granthi in Kunḍalini Yoga and in general a level in sadhana. Each puti ends with Māya or Bhuvaneśvari bīja. Symbolically Śri Devi is called Tripura Sundari, since there are three Bhuvanas or Puras She is ruling. Presiding Devatas of mantras with Mayabija are usually pleasant forms, and Tripura Sundari is one of the most pleasant and beautiful forms. What is the Panchadasi Mantra? Please explain it? Srividya mantra of Divine Mother Tripurasundari is known as the famous Panchadashi or fifteen syllable mantra. It has three sections (kutas), each ending with the mantra Hrim which is a mantra by itself can be used to worship Tripura Sundari or Lalita. KA E I LA HRIM HA SA KA HA LA HRIM SA KA LA Hrim KAMA (KA), YONI(AYE), KAMLA (EEE), VAJRAPANI INDRA (LA), GUHA (HRING), HASA VARNAS MATRISHVA-VAYU (KA), ABHRA (HA) INDRA (LA), PUNAH GUHA HRING, SAKALA VARNAS AND MAYA HRING There are many ways to explain this srividya mantra. Whole books have been written on it. Below is a short examination of its syllables Relative to the first of the three sections of the mantra: Ka is desire or the creator. E is Maya or the power of illusion. I is Vishnu or the Divine ruling power. La is the power of bliss. Relative to the second section: Ha is space or breathSa is time. Ka again is creation. Ha is breath or spirit renewed in energy. La again is bliss. Relative to the third section: Sa is time as eternity or totality Ka is origin and also the unknown. La again is bliss. Hrim repeated three times brings about a triple transformation of our nature. The first set of srividya mantras is the head of the Goddess, the second from her neck to her hips, and the third the region below the hips. The first set relates to Vak, the power of speech the second to Kamaraja, the king of love, and the third to the original Shakti or power of transformation. These three sections also relate to Brahma, Vishnu and Shiva, the three Vedas (Rig, Yajur, and Sama). ;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;

3-MAHA TRIPUR-SUNDARI/RAJ-RAJESWARI SADHANA Sri Raja Rajeshwari is the Presiding deity in the Sri Chakra.she is the mother of love and grace. All sentient and insentient being are linked to, and dependent upon her power for their existence. She is the personification of the Divine desire to create the universe and also the Divine desire to merge the creation back into the ultimate Bhraman (God the father).

This two fold desire is the basis of love, the vivifying bond that ties the Creator and the created. She controls our minds and sensory organs and holds the key to transcendental knowledge. She resides on the top of the head (Sahasrara) , and also in the second chakra (Swadisthana). She is has four hands and three eyes. She wields in her four hands the noose, the goad , sugar cane bow, and five flowered arrows. Her three eyes are Sun, Moon and fire representing the three triads in creation. Her crown is decorated with the crescent moon the symbol of divine delight. The noose represents strong determination and love by which She binds the whole creation. The goad is the symbol of the power of knowledge, it is the wrath of fiery emotions by which the whole creation is spurred into activity. The sugar cane stem depicts the mind principle of man. The five flowered arrows are the five tanmatras ,sound, touch, form, taste and smell the source of the five elements.

She is has three forms, the gross physical form (sthula sharira), subtle astral form, (sukshma sharira) and the causal archetypal form of the macrocosm and microcosmic creation. When She is meditated upon, this ultimate energy, in the first and second chakra (Muladhara and Swadhisthana) the sadhaka (spiritual aspirant) is performing internal fire sacrifice. She emerges out of the lotus chakras as Kundalini the supreme power elevating the sadhaka.

The graceful Mother removes evil and develops goodness within all of us. She is the power of Bhraman; pure consciousness embodied. She is the bliss of "Sat - Chit - Ananda" existence, knowledge and bliss.One famous temple where she resides is in nanganallur , chennai,south india.Mostly seen seated together with lakshmi and saraswathy or either she is seen on a throne where sadhashiva is her mattress,bramha,vishnu,eshwaran and rudran are her throne’s legs,saraswathy and lakshmi are her servants fanning her with the ven chamara. In this form she is also known as BALA , THIRIPURA SUNDARI , LALITHAMBHIKA or PARASHAKTHI as it’s the divine mother’s most supreme form.

Even when reveared as the universal mother,she is alway decipted as a little girl or a young virgin.Why is she shown seated on sada shiva? Well it is to show that shiva and shakthi are inseperable and only in their unison that that the universe functions.They are one.they say that shiva is like the body and shakthi is the internal energy within him which makes him function. as Aadhi shankara sings in SOUNDARYA LAHARI (waves of beauty~a hymm containing 100 stanzas singing in praise of the divine mother.)

sanskrit:Shivah shakthya yukto yadi bhavati shaktah prabhavitum Na chedevam devo na khalu kusalah spanditumapi; Atas tvam aradhyam Hari-Hara-Virinchadibhir api Pranantum stotum vaa katham akrta-punyah prabhavati

Translation:Lord Shiva, only becomes able.To do creation in this world.along with Shakthi. Without her,Even an inch he cannot move, And so how can, one who does not do good deeds, Or one who does not sing your praise, Become adequate to worship you…Oh goddess mine, Who is worshipped by the trinity.

Shakthi is the life within shiva thats why the base ( yoni ) of a shiva linga is considered to be shakthi and the top ( linga ) is considered to be shiva.Shakthi is the pheeta shakthi which holds shiva. In this case shiva acts as the mattress over the throne of Sri BalaThiripura Sundari and becomes the pheeta shakthi for devi.The bottom line is,shiva and shakthi are inseperable,like our body and soul…

Tuesdays, fridays, pournami thithi, vasantha navarathri and sharadha navarathri (sep/oct ) are very auspicious for this devi’s worship.One who recites sri lalitha sahasranamam,lalitha trisathi,soundarya lahari,raja rajeshwari astakam,lalitha navarathna malai and pleases her and is granted with all of their desires and requests.the worship of mother in known as shaktham... one of the six sectors of hinduisim founded by shree adi shankara bhagavatpada.... the rest of the five sectors are known as shaivam (the worship of lord shiva),vaishavam (the worship of lord vishnu), kaumaram (the worship of lord skandha),sauram (the worship of lord surya) and ganapathyam ( the worship of lord vinayaga)....the divine mother's way of worship,rituals is known as Sri Vidya and her followers within it are known as Sri Vidya upasakars...(we will be touching on this topic real soon)

Let us worship the divine mother sri raja rajeshwari

who is our only refuge in this age of kaliyuga to deliver us from the material world’s suffering and give us eternal happiness, peace and guide us towards the path to reach the parabramh Om Aim Hreem Sreem Sri Mathre Namaha! (d) Shodaśi (Ṣoḍaśī) or MahaaShodaśi: Shodaśi is the sixteen lettered ŚrīVidyā. Pancadāsi with an additional bīja (usually Śrībīja) becomes Shodaśi. Tripura Sundari, the presiding Devata is said to be sixteen years old. Practitioners say that there is no form of Devata which is more beautiful and pleasant than Shodaśi. The very incarnation of Devi in this form is to restore desire, creation and bliss in the world. 4-SRI LALITA TRIPUR SUNDARI SADHANA ;- Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her name as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), but really a metaphor for a human being. Tag Archive: lalitha tripura sundari devi She is the Goddess worshiped by way of the Lalita Sahasranama by devote Hindus all over the world for varied purposes, including material and spiritual ones. She is also the Goddess represented by the Great Sri Chakra or the Sri Yantra also called as the Maha Meru. Goddess Tripura

“Tripura’s themes are religious devotion, forgiveness, relationships, kindness, truth, spirituality, patience and restoration. Her symbols are gold, silver and iron. In Jainism, Tripura is the great mother who lives in three metallic cities (gold, silver, iron) that represent the heavens, the air, and the earth (or body, mind, and spirit). She unites these three powers within us for well-balanced spiritual living that reflects good morals and proper action.

Taking place between August and September, this Paryushana focuses on the ten cardinal virtues of forgiveness, charity, simplicity, contentment, truthfulness, self-restraint, fasting, detachment, humility, and continence. It is also a time to restore relationships that have been damaged during the year and generally reassess one’s life and perspectives, asking for Tripura’s assistance during your daily meditations with words like this:

‘Great Heavenly Mother, create in me a temple that is strong and pure, a mind that seeks after truth, and a spirit that thirsts for enlightenment. Balance these parts of myself so I may walk along your path with harmony as my companion.’

Another way to generate Tripura’s attributes within today is by wearing gold, silver, and iron toned objects or clothing. If you can’t find anything in an iron color, just iron your clothing using the magic of puns for power!”

(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)

“Tripurasundarĩ (‘Beautiful (Goddess) of the Three Cities’) or Mahã-Tripurasundarĩ (‘Great Beautiful (Goddess) of the Three Cities’), also called Ṣoḍaśĩ (“Sixteen”), Lalitã (‘She Who Plays’) and Rãjarãjeśvarĩ (‘Queen of Queens, Supreme Ruler’), is one of the group of ten Goddesses of Hindu belief, collectively called Mahavidyas.

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.

Tripurasundari is the primary Goddess associated with the Shakta Tantric tradition known as Sri Vidya. The Goddess Who is ‘Beautiful in the Three Worlds’ (Supreme Deity of Srikula systems); the ‘Moksha Mukuta’.” [1]

One source I found stated that “Maha Tripura Sundari is the Universal manifestation of the Mother Goddess Parvati.” [2] Another explained that “Goddess Tripura is the ultimate, primordial Shakti, the light of manifestation. She is the garland of letters of the alphabet and said to be the one who gave birth to the three worlds. She is called ‘the beauty of three worlds’. At dissolution, She is the abode of all Her devotees.

The Sri Chakra, frequently called the Sri Yantra.

Vidya means knowledge, specifically female knowledge, or the Goddess, and in this context relates to her aspect called Shri, Bala or Tripura Sundari whose magical diagram is called the “Shri Yantra” or the “Bala Tripura Sundari Yantra”.

Pertaining to Lalitha: “Lalitha means ‘She Who Plays’. All creation, manifestation and disslution is considered to be a play of Devi or the Goddess. Lalitha Tripura Sundari Devi is a Goddess who is representative of these Goddess on form, Durga, Lakshmi and Saraswathi. Tripura means the Three Cities, and Sundari means beautiful; specifically a beautiful female. Therefore Her name means, Beautiful of Three Cities. Tripura Sundari is also worshipped as the Yantra, which is considered by practitioner of Sri Vidya. Vidya means wisdom. Tripura Sundari 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 or golden in colour, depending on the meditational form. She holds five arrows of flowers, a noose, a goad and sugarcane or bow. The noose represents attachment, the goad represents repulsion, the sugarcane represents the mind and the arrows are the five sense objects. She is the heavily ornamented and sits on a ‘Simhasanam’ before Srichakra. Srichakram is the most sacred thing for Hindus.

Goddess Lalitha Tripura Sundari Devi and Red Goddess are one of the most powerful manifestation of Goddess, Shakti. Goddess Shakti incarnated as Lalitha demolish the demon called Bhandasura. As per legends Goddess Lalitha represents the panchabhuta of the universe. Panchabhutas are air, water, fire, space and earth. She always appears as She is 16 years of age. According to this theory Goddess Lalitha appears in the form of 16 nithyadevies, while depicting the war between Bhandasura and the Goddess Lalitha. Sahasranama Stotra mentions the Nitydevies, Her consort is Shiva Kama Sundara. The Lalitha Sahasranamam illustrates Her cherisma from head to foot. She described as the ‘One who recreates the Universe’.” [4]

The tantrik tradition views its symbols as having a gross aspect, a subtle aspect, and a supreme aspect. In terms of Lalita, the gross form is the image of the goddess with her four arms and so forth, the subtle form is as yantra, and the supreme form is her mantra, all three being the goddess in different aspects. Behind the sometimes colourful symbolism is deep wisdom coupled with practical methods for realising o Pertaining to Lalitha: “Lalitha means ‘She Who Plays’. All creation, manifestation and disslution is considered to be a play of Devi or the Goddess. Lalitha Tripura Sundari Devi is a Goddess who is representative of these Goddess on form, Durga, Lakshmi and Saraswathi. Tripura means the Three Cities, and Sundari means beautiful; specifically a beautiful female. Therefore Her name means, Beautiful of Three Cities. Tripura Sundari is also worshipped as the Yantra, which is considered by practitioner of Sri Vidya. Vidya means wisdom. Tripura Sundari 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 or golden in colour, depending on the meditational form. She holds five arrows of flowers, a noose, a goad and sugarcane or bow. The noose represents attachment, the goad represents repulsion, the sugarcane represents the mind and the arrows are the five sense objects. She is the heavily ornamented and sits on a ‘Simhasanam’ before Srichakra. Srichakram is the most sacred thing for Hindus.neself.

What then is a yantra? The word is usually translated as a machine, but in the special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be two-dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra always occupies the centre or apex. Yantra Mantra Tantra of Lalita Lalita, as primordial devi, rays out her attendants and shaktis as modifications of moon, sun and fire. In this Shiva has no place, no qualities, is without the ability to act. Only when united with devi may 'he' act.

This is based on the subtle and practical idea of Shiva as pure consciousness, witness of the triple manifestation of his Shakti. This Shakti, the very essence of the three gunas of Sattvas, Rajas, and Tamas, is the cause of all manifestation in the universe and as a human being. The three shaktis, by blending and reblending, create all things.

Shakti is triple as sun, moon and fire -- that is to say of all the sidereal constellations and planets, and therefore of Time itself. She is triple as Will (Iccha), Knowledge (Jnana) and Action (Kriya). She is threefold as intellect, feelings, physical sensation.

Shakti is triple as wake-dream-deep sleep. What is called the Fourth is the witness, Shiva, who is said to pervade the whole cosmos just as heat pervades a red hot iron.

The physical body, according to the precepts of Ayurveda, is triple as the 'humours' Vata, Pitta and Sleshma. The varying combinations of these three shaktis make up the physical body.

Shakti is also fivefold as aether, air, fire, water and earth. The combination of the five elements and three gunas produce Lalita's Eternities (Nityas) -- 15 in number, each identified with a lunar day of the bright fortnight. The moon, symbolising Shakti, is the mirror or reflection holding together all creation.

A close examination of the details relating to the nine mandalas of Shri Yantra reveals that the shaktis of the whole circle represent the human being, who, in potential, is Shakti-Shiva united. The aim is for a person to realise that all powers, energies and manifestation are shaktis of consciousness, pure awareness.

The yantra may be examined in two ways, either as manifestation or dissolution. Maintenance is an intermediate state between the two polarities. When she is worshipped as creatrix the order is from centre to perimeter. As dissolver, the puja is from perimeter to centre.This is based on non-dualism, in a spiritual sense the realisation of the intrinsic oneness of macrocosm and microcosm. As the puja is intended to banish all thoughts of difference, the devi is first felt or visualised in the heart, and then drawn out via the breath and installed in the yantra. She is then worshipped as actually residing there. But a clear link has been made between subject and object. The true home of devi is as cosmo-creatrix in the heart of the body which is the devi in human form. The Sri Chakra and Lalita Tripurasundari;-

The three cities in the name of Lalita Tripurasundari are that of the body, the mind, and the spirit, or that of will (Iccha), knowledge (Jnana) and action (Kriya). They may also be seen as the knower, the means of knowledge, and the object of knowledge; the three gunas of Sattva, Rajas and Tamas; Agni (fire), Surya (sun) and Chandra (moon); Sṛṣṭi (creation), Sthiti (preservation) and Laya (dissolution); intellect, feelings, and sensation; subject (mata), instrument (mana), and object (meya) of all things; waking (jagrat), dreaming (svapna) and dreamless sleep (suṣupti) states; as Atma (individual self), Antaratma (inner being) and Paramatma (supreme self) and also as past, present and future.

Her five triangles represent the Pancha bhutas (five elements). She holds five flowery arrows, noose, goad and bow. The noose is attachment, the goad is revulsion, the bow is the mind and the flowery arrows are the five sense objects. Their union is harmony or samarasa.

Shankara (788-820) spoke of the Sri Chakra in the Saundaryalahari (SL) (Subramaniam, 1977). In SL11, the Sri Chakra is described in terms of its four Srikaṇṭha (upward pointing) and five Shivayuvati (downward pointing) triangles, which create its 43 triangles. If we look Sri Chakra’s structure as consisting of three basic triangles, then within each triangle are lower hierarchical levels of two other triangles, of alternating polarity. The 42 outer triangles are arranged in four circles around the middle triangle, with counts of 8, 10, 10, and 14 in the four arrays. The Sri Chakra is also associated with the Chakras of the yogi’s body. According to SL 14:

Fifty-six for earth (Muladhara); for water fifty-two (maṇi-puraka), sixty-two for fire (Svadhiṣṭhana); for air fifty-four (Anahata), seventy -two for ether (Visuddhi); for mind sixty-four (Ajna Chakra) are the rays; even beyond these are your twin feet.

The six Chakras are classified in granthis (knots) of two. The lowest two chakras correspond to 108 rays, the middle two to 116, and highest two to 136 rays. I have argued elsewhere that this provides an explanation for the layout of the great Shiva temple at Prambanan in Indonesia (Kak, 2010)

The Sri Chakra embodies the tripartite division of the cosmos into earth, atmosphere, and the sun, which is mirrored in the individual by the body, the breath, and the inner lamp of consciousness; it also represents the three parts of the body: neck to head, neck to navel, and navel to the bottom of the trunk. It is within the wheel of time (kalaChakra), and it is both the human body (microcosm) and the universe (macrocosm) . Its middle 43 triangles are surrounded by a circle of eight petals that, in turn, is surrounded by a 16-petalled circle. At the outermost are three lines, which are called the bhupura. They are also categorised into nine circuits or Avaraṇas, where the bhupura is the outermost avaraṇa. These nine avaraṇas have 108 presiding Devis. In the Sri Chakra puja they are systematically worshipped one by one with their names and mantras. The nine circuits symbolically indicate the successive phases in the process of becoming.

The nine chakras are compared in the Tripura Upanishad to the nine yogas, namely the eight familiar ones of Patanjali and the additional one of sahaja. Lalita Tripurasundari’s three Shaktis, which are shown in the three corners of the inner triangle, are Bhagamalini, Vajresi, and Kamesvari, who are associated with Brahma, Viṣṇu, and Rudra. The central bindu is where the Goddess is united with Shiva, the Universal Consciousness.

Chakra puja or Yantra puja is the worship of the deity. Devi, the cosmic female force, is the first step of creation. The counterpoint male principle has three emanations: Rudra from the left, Brahma from the middle, and Viṣṇu from the right. At the centre of the Sri Yantra is Kamakala, which has three bindus. One is red, one is white and one is mixed. The red bindu is Kurukulla, the female form; the white bindu is Varahi the male form; and the mixed bindu is the union of Shiva and Shakti.

ONE IMPORTANT QUESTION..Can ladies practice mantra or srividya sadhana during menstruation? There is nothing unhealthy or impure about the menstrual period. Rather, if you understand it correctly and scientifically, then you will realize that it is the most important time for a woman when she can experience psychic awakening. During the menstrual period, the hormones that flow in the woman’s body, stimulate her emotional personality, and this can be used very easily and effectively for psychic development. So women should particularly practice mantra or srividy sadhana during menstrual period. But if this goes against her belief or creates conflict, then she shouldn’t do Sadhana. If the concept of impurity has embedded itself so deeply in her mind, it will be difficult to extricate it. Maha Tripura Sundari Mantra Maha Tripura Sundari is the Universal manifestation of the Mother Goddess Parvati. She is commonly interpreted as the beautiful Queen of the three cities; or the three Lokas- the Dev, Prithvi and Patal.

On a deeper spiritual level this should be interpreted as the ruler of the three Gunas- Satva, Rajas and the Tamas; the creative, preservative and the destructive forces. She is the combination of all the Gunas.

The Tripura Sundari has great significance in Tantrik worship in India. She is also represented on the Satvik level by the Sri Yantra; one of the most sacred and powerful of the Indian Yantras.