Jaya Jaya Shankara !
Namastripurabhairavyai !
Namo Chandramouleeshwaraaya !
Namo Naarasimhaaya !

Worship of Mahatripurasundari effects a reconciliation of
the paths of work, love and reason. It is in agreement with the
findings of the modern science. While the followers of different
creeds quarrel among themselves, the SAKTA has no quarrel with any of
them. Shankara Bhagavatpada in ancient times and Sri Ramakrishna in
modern times have demonstrated through their lives and teachings
which they have lived through, that such a reconciliation is not only
possible but also necessary. They have proved that all paths pursued
with devotion and a sense of non-duality lead to the same goal, that
Mantras are efficacious, that Devathas and higher powers exist and
that step by step the Divine mother Mahatripurasundari leads the
sadhaka to higher and higher levels of consciousness till he reaches
perfection and becomes one with the supreme reality.
Sri Acharya�fs Soundaryalahari, Lalitha Trishati Bhashyam,
Prapancha sara Tantra and various stotras give us a deep insight into
the secrets of worship of Chitprasakthi. The TRIPURASUNDARI
ASHTAKAM ,short and sweet in a mellifluous metre, contains, as if in
a nutshell, the entire philosophy of Shakti worship.
Of the thousands and lakhs of epithets of the Devi,
Mahatripurasundari is the most wondrous one, declared unanimously by
all agamas,tantras and Vedas. It means she is the belle of all the
three worlds, the beauty par excellence in the �etriad�f. The term
�eTripura�f can be variously interpreted.
1. Three bodied : Paramashiva is the matrix, as it were, of the
trinity, Brahma, Vishnu and Rudra. The Kalika Purana says that by the
will of Pradhana (the first principle) the body of Shiva became
triple : the upper part became Brahma, the middle Vishnu and the
lower Rudra. As these three puras (bodies) are in him, he is called
Tripura (three bodied) and hence his spouse is called Tripurasundari.
In this context it will be of interest to learn about the linga at
Gudimallam, a sacred township, about twenty miles from Sri Kalahasti
in Andhra Pradesh in India. The lingam here, said to have been
installed by Parashurama has its lower part bearing the form of a
Gandharva (a musical demi=god). The middle part resembles
Parashurama, with a turban and the upper part that of shiva lingam.
Under a curse Brahma once became a Gandharva, Chitrasena by name. The
lower pat of the lingam is thus Brahma. Parashurama is an avtar of
Vishnu. Thus the form of Shiva here is of Tripura. [From Upadesham of
Periyaval of Kanchi Kamakoti Mahapeetham].
2. Resident in the triads : The Devi�fs mantra consists of three
syllables. Her Srividya panchadashi (or sodashi) mantra is composed
of three kutas (peaks) Vagbhava, Kamaraja and Sakthi kutas. She
resides in these which are her very form (Sukshma form- subtle form).
The nadis (psychic nerves) where she resides are three Ida, Sushumna
and Pingala. Her Sakthis are three : Iccha(will), Jnana(knowledge)
and Kriya(action). The Srichakra, her very form again consists of
circles, angles and lines. The worlds which she pervades are three :
Heaven, earth and the nether worlds. Every tabernacle wherein she is
the immanent self is composed of three frames : Sukshma sarira
(subtle body), Sthula sharira(gross body) and Karana Sharira ( causal
body). This again has three states of existence : Jagrat(wakeful),
Swapna(dream) and Sushupti(deep sleep). The whole universe of which
she is the Mulaprakriti (First principle) and which she pervades is a
modification of the three modes of energy, Sattva (rhythm), Rajas
(mobility) and Tamas (inertia).
3. Tripura also means �eanterior to the trinity, Brahma-Vishnu-
Rudra�f. Abhiyukta says : �e Because the Devi created the three forms
(trimurtis), because she is before all (Purobhava), because she is in
the form of the three(Trayeemayee), because even after after
dissolution of the three worlds she recreates them again, the Mother�f
s name is appropriately Tripura. [vide commentary of Natanandanatha
on Kamakalavilasa].
Lovability and joy are the inherent qualities of beauty. �e A thing
of beauty is a joy for ever �f (Keats). Ina finite thing there is no
perfect unalloyed joy. What it gives cannot be abiding. Sruthi says :
�e That which is infinite is Bliss- Yo vai Bhoomaa tat sukham; naalpe
sukham asti. Bhoomaiva sukham- Chandogya Upanishad). Expalining this
text, Simadacharya says : �e �cin what is finite there is no bliss.
Because the finite or the small always gives rise to longing for what
is more than that. And longing is a source of pain. And what is a
source of pain is never Bliss. Hence it is quite correct to say that
there is no Bliss in what is finite. Hence the infinite alone is
Bliss, specially because in infinite, there is no possibility of pain
like longing and the rest. Beyond the operation of time, space and
causation, infinite is free from mutation. It is, therefore, Eternal
Truth. Limitless Bliss and Beauty Eternal are the properties of Truth
Absolute. This is what Kalidasa says in Kumara Sambhava : �e That is
beauty which never fades but renews its freshnes at all moments.�f
When such a blissful beauty takes a form it is Mahatripurasundari.
She is beautiful in every limb�csarvangasundari�call limbs are in
proper proportion having all the qualities of perfection mentioned in
Saamudrikaa Shastra.
The devi, the never changing one among the many is
therefore called Mahatripurasundari. It is noteworthy that of all the
manifestations of the supreme that Sri Ramakrishna Paramahansa had
witnessed,that of Sri Rajarajeshwari was the most beautiful to him.
I will not type the actual Shlokas, which can be obtained
from www.ambaa.org
The first verse:
I seek shelter in Mahatripurasundari, Mater Familias of
the three eyed one, strolling in the Kadamba forest, who is like a
bank of clouds to a galaxy of sages, whose hip excels the mountain,
who is served by celestial damsels, whose eyes rival the new-born
lotus, And swarthy like the nimbus newly formed !
Kadamba is a kind of tree called Nauclea cadamba. It is
said to put forth orange, fragrant buds at the roaring of thunder
clouds. A withered relic of the Kadamba tree is preserved in the
precincts of the Madurai Sri Minakshi temple. It also means
multitude. In that sense, the Kadamba forest stands for the universe
that the Devi permeates completely.
As a bank of clouds quenches the thirst of the earth, so
does Mahatripurasundari slake the spiritual thirsts of infinite
number of sages and divine beings by granting them herself. Muni word
means silent meditator.
Mother is described as having lovely hips, mainly to
facilitate the Saguna Dhyana of the mother by those who cannot
contemplate on her formless aspect in the early stages of spiritual
evolution. This also confirms by the standards prescribed by
Saamudrika Shastra for Sarvaanga Sundari.
Swarthy like the newly formed rain cloud : this indicates
the mother�fs massive grace, ever ready to rain upon her votaries to
extinguish the fire of their suffering.
Esoterically, the Devi has her abode in the Sahasrara
Chakra, where her mansion is built of Chintamani ( a precious stone
credited with the capability to grant all desires) and surrounded by
Kalpa and Kadamba trees. In the form of Kundalini, the Devi is
normally always in a slumber in the mooladhaara Chakra. The vital
energy i.e prana directed there by the Yogis, practicing Pranayama,
generates enormous heat in Moolaadhaara and it consequently awakens
the Kundalini Shakti. She now courses through the Sushumnaa nadi,
piercing all the six charkas, to the Sahasrara chakra to meet her
lord there. In union with Parabrahman there, she pours down the
nectar of Kulamrita, resembling freshly formed rain clouds, which in
turn quenches the heat in Mooladhaara.
By the word three-eyed one, Paramashiva or Kameshwara is
meant here and not Rudra, Maheshwara or Sadashiva.

The second Shloka :
I seek shelter in Mahatripurasundari, Mater familias of the
three eyed-one, who is habituating the forest of Kadamba trees,
holding a golden Veena, Wearing a necklace of priceless gems, having
a face deeply aglow with ambrosia, bestowing prosperity due to her
infinite mercy, Clear eyed and Wandering.
Habiting the Kadamba forest means that the Devi is not only
transcendent of the universe but also immanent in it. As the soul is
in the body, so is she in the universe.
Vina stands for the universe and its music for the orderly
behavior of all therein. It is the player who generates music, the
instrument in itself is lifeless. In like manner it is Devi who
brings about harmony among all the things in the universe. She is the
moving spirit in all. But for her, there would be only chaos. This
clearly indicates at the mantra from Kathopanishad, �e Tameva
bhaantamanubhaanti etc. �e
The stem of the Vina represents the spine or Merudanda and
the Vina�fs strings represent the nadis that run through the spine.
Also, the very sight of Vina is regarded as a blessing
since it is the queen of musical instruments. The stem is regarded as
Shiva, strings as Uma, shoulder as Vishnu, tailpiece as Lakshmi,
gourd as Brahma, midpoint as Saraswathi and the binding nerve as
Adishesha. So the mother�fs playing on the Vina reminds us that it is
SHE who gives energy to all the deities to perform their appointed
tasks.
For Mahatripurasundari, the personified universe or
Vishwaroopini, the stars are the gems on her necklace. Being the in-
dwelling self in all bodies, virtually it is she who is wearing the
ornaments of all. Whosoever living beings secure for themselves
objects of enjoyment such as ornaments, food etc, she only is adorned
with all of them for her pleasure. She is the self in every deity;
every ornament offered by the devotees to please their respective
deities, they all really adorn her.
Also, it is the custom of the Samayacharins to offer the
Great mother, jewels set with gems, while meditating on Her in the
manipooraka chakra. This custom has its genesis in the concept that
Sridevi fills the interior of Manipoora with priceless gems of her
own light.
Mother is described by Srimadacharya as having a face
deeply aglow with Vaaruni or ambrosia. Vaaruni literally means the
liquor that issued out during the churning of the milky ocean for
nectar. However, varuni here indicates deep intoxication or bliss
brought about due to the Kulamrita resulting from the union of Shiva
and Shakti in the Sahasrara.
Inebriated with the nectarine flow, she displays signs of
intoxication like blood shot eyes, red cheeks etc. All these signs
may be explained with reference to Vijnaana or the science of descent
of Kundalini back to Mooladhaara after the great communion. The exact
relevance may be learnt from one�fs own Guru.
In the vama modes of worship, Devi is propitiated with
Panchamakaras namely Madya Maamsa etc. as detailed in raurava tantras
like Kali vilasa tantra. Esoterically, spiritual liquor is indeed the
divine Kulamrita. It is unfortunate that most Vamamarga Sadhakas
indulge in sex and wine without proper understanding of the
underlying esoteric significance. They, thus get more and more
entangled in samsara. This is the very reason why Srimadacharya
banned Vamamarga as not being suitable to all. Tantras themselves
have declared that Vama marga is for Pashu Bhaava sadhakas. Even
Abhinavagupta, though a very great Tantric scholar and a follower of
Vamamarga, was defeated comfortably by Acharya in a debate. His
Abhichara prayoga (some say kritya) on Acharya was reversed back to
him by Sri Lakshmi Narasimha.
By the way of refinement, the poorva
kaulas offer consecrated coconut water as a substitute to liquor.
Samayins have no need for all these external symbolism.
Vaaruni also means the juice extracted from the
dates, said to be a favourite drink of lord Varuna. This is nothing
but a type of wine again. Every variety of wine is called by
distinctive names, Sura is the wine extracted from rice, Kohala from
barley, Madhulika from wheat etc.
Vibhava means both wealth and final beatitude.
While the former is necessary for a comfortable living in the
material world, the latter is the final goal. Mahatripurasundari is
one who bestows enjoyment and liberation as well. Srimadacharya is
rightly full of praise of her grace, for it confers prosperity for
the life here and the final beatitude for the life hereafter. Hence
it is said �e Sri sundari sadhaka pungavaanaam bhogam cha moksham cha
karastha eva�f. Different deities grant different boons. However no
other deity, not even any of the other Mahavidya goddesses is
credited with this rare combination of both worldly enjoyment and
liberation. This indeed is the uniqueness of Mahatripurasundari,
which has earned her the epithet, Rajarajeshwari, not applicable to
her any other form.
Mother is said to be clear eyed since she remains as an
unattached spectator. Unruffled by any experience, bitter or
pleasant, she is ever serene with her eyes tranquil.
She is also called wandering since , even though she is the
moving spirit in every being, she has no desire whatsoever. Residing
in all bodies, her moving about is therefore carefree wandering.


contd.....