many great yogic goddess lineages, Rajarajeshwari is preeminent. Self-willed
and independent, Lalita is an exquisitely sensuous goddess also known as
Kameshvari (“Empress of Desire”). At the same time, she is the completely
devoted wife of the Supreme Lord Shiva, who is pure consciousness. She exists
in a perpetual state of perfect harmony, ever benevolent, her eyes moist with
compassion for all beings.
Saguna Adi Parashakti Devi Rajarajeshwari | Oil Painting | Handmade | Made In India
– prominently known as Goddess Lalita, is considered as the Hindu Goddess of
beauty and enjoyment. She comes in the third position among the Dasha
Mahavidyas and also known by the names Tripurasundari and Shodashi. Goddess
Lalita Tripurasundari is also one of the nine forms of goddess worship on
Navaratri. Goddess Lalitha is assumed to be the divine energy of Sri Chakra. In
the pictures, she is depicted as a sixteen-year-old extremely beautiful goddess
who blesses mankind with sixteen advices. Moreover, this is the age of
perfection and maturity.
Lalita is known in three divine forms. They are Tripura Bala, Tripura Sundari
and Tripura Bhairavi who are the representations of body, mind and
consciousness respectively. The first form is represented as a young virgin
goddess whereas the second as marvelous eternal beauty of the three worlds. The
third form Tripura Bhairavi is the ferocity and power of the Goddess Lalita.
The devotional methods for Tripura Bhairavi is very much inclined to Mahavidyas
while the same regarding the other two forms are according to Sri Vidya
tradition based on the worship of Srichakra. Goddess Sri Vidya is prayed for
her kind heartedness and glory. Since the Goddess has attained three levels of
existence, she is worshipped as Rajarajeshwari, Kameshwari, and Maha Tripura
Sundari. These forms are to represent the qualities of her sacred functions.
Large Size Ashtabhuja-dhari Durga on Her Mount Lion
Lalita is depicted with four arms and her skin is in golden color. In one of
the two fore arms she has carried a rope and in the other a pike. They
highlight attachment and repulsion seen in life. In the latter two arms she has
carried a sugarcane bow and five flower arrows to represent mind and five
sensory organs respectively. Her body is well garlanded by numerous ornaments.
Lalita is also the representation of creation, preservation and destruction and
considered as the image of sixteen modifications of desires. Usually she is
found sitting on a lotus placed on a throne. All these display a royal
atmosphere throughout in her environments.
Lalita is considered as the companion of Lord Shiva and believed that she is
the energy of the radiant light emerging from his third eye in the fore head.
The detailed information regarding the goddess can be understood from the
Shodashi Tantra. She is the Tantric deity among the Mahavidyas. Even though she
belongs to the Kali family, she is considered as the most important Mahavidya.
Goddess Lalita is the combination of eternal grace, knowledge and
determination. Thus, she spreads the light of pleasure, sympathy and awareness
to her devotees.
Sahasranama Stotra is one of the most popular stotrams associated with Goddess
Lalita Devi. Another popular mantra of the goddess is the Tripura Sundari
Ashtakam composed by Adi Shankaracharya. Lalita Trishati Stotra from Brahmanda
Purana is another highly revered Sanskrit Stotra addressed to the goddess.
deep inner significance of Lalita’s play with her devotees (her name means “she
who plays”) is revealed in the Brahmanda Purana, a thousand-year-old text from
South India. In the most famous section of this text, called “The Glory of
Lalita,” the following mystical tale unfolds. Shiva, lord of the universe, was engaged
in ascetic practices, absorbed in deep meditation, when he suddenly felt a
flush of lust. Though two of his eyes remained shut in serene contemplation,
his third eye flickered open, looking for the force which had disturbed his
concentration. Sure enough, there was Kama, the god of love, grinning
playfully, having just unleashed an arrow of desire. Instantly a laser-like
bolt arced from Shiva’s open eye, incinerating Kama. The eyelid fluttered shut
and the lord resumed his meditation.
the ashes of love arose the demon Bhanda, flaming with desire for power,
wealth, and sensual indulgence. Bhanda had an extraordinary power: whenever he
made war on an enemy, half his opponent’s power would be transferred directly
to Bhanda. Bhanda quickly became a mighty king, conquering a vast dominion. The
sage Narada appeared to the gods to warn them of the increasing threat Bhanda
represented. “You must worship the Divine Mother Lalita,” he said, “for only
she can help you ward off this menace.”
Indra, the king of the gods, made his way to the Himalayas to perform penances
in order to gain the inner strength necessary to defeat Bhanda. On a bank of
the Bhagirathi River, “blooming profusely with every kind of splendid flower,”
Indra worshiped the Mother of the Universe. The planet Venus noticed what Indra
was up to and rushed to Bhanda’s court—where all Venusian pleasures were
extravagantly indulged—to alert the demons. Quickly assembling an army, Bhanda
hurried to the Himalayas to disrupt Indra’s penance, but seeing the demons
coming to disturb her divine son’s meditation, the Mother of the Universe
instantly threw up a protective barrier. With considerable effort, the demons
smashed the wall but the moment it crumbled, another bulwark appeared in its place.
The demon army tried again and again, but defensive walls continued to
materialize out of the ether. Meanwhile Indra called the rest of the gods
together and announced, “Bhanda’s army is so powerful there is no way we can
defeat him on our own. We will have to dig a fire pit a mile long and
propitiate the Goddess with human sacrifice.” So they lit a great fire and
offered a human body, as they chanted the mantras sacred to the Mother of the Universe.
Tales of The Mother Goddess (Comic Book)
circular mass of blazing light materialized over the fire. At the center of the
shining wheel sat the Great Goddess, resplendent as the rising sun. The gods recognized Lalita immediately: she was the life force of the entire cosmos, the
quintessence of beauty and desire, adorned in robes the color of pomegranate,
smiling at them with a loving glance as cool as moonlight. In her four arms she
held a noose, a goad, a sugarcane bow, and five arrows tipped with flower
petals. To those initiated in the yoga tradition, the meaning is clear. It
isn’t possible to annihilate the force of desire within ourselves, because this
force arises from Kameshvari, the Empress of Desire who is none other than the
Mother of the Universe herself. Attempting to suppress his desires, Shiva tried
to obliterate Kama, god of sexual desire, but another powerful entity instantly
took Kama’s place. Unlike Kama, who represents the sacred movement of nature to
cherish others in order to reproduce itself, Bhanda represents distorted,
aggressive, selfish lust.
“he who attains mastery through control of the senses,” resorts to the
Himalayas to do spiritual practices which will restore a healthy, God-centered
lifestyle. In yogic literature a mountain often represents the spinal column,
which remains upright and unwavering in meditation, unshakable as the Himalayas
themselves. On the bank of the Bhagirathi River, where Indra does penance, is
the mouth of the sushumna, the subtle nerve current which is the conduit for
kundalini, beginning at the base of the spine and emptying into the brain. The
“flower-strewn” city where Indra meditates is the sahasrara chakra, the
thousand-petaled lotus at the top of the brain. Holding his consciousness in
this highest chakra, Indra enters nirvikalpa samadhi, the deepest state of
meditation, where he becomes impregnable. The Divine Mother protects him from
the onslaught of the demons—his own anti-divine impulses—so long as he remains
in this fortress, a yogic state beyond thought and desire.
देवी भागवत की प्रमुख कथाएँ: The Principal Stories of Devi Bhagavat (Picture Book)
is not Indra’s destiny to sit withdrawn in meditation for the rest of his life.
His dharma, or life purpose, is to rule the gods—that is, to rule his inner
divine powers so that he can act successfully and beneficently in the world. So
he mentally summons all his internal energies to make the supreme sacrifice, the
one form of human sacrifice which is genuinely spiritually effective: offering
every cell of one’s own body into the fire pit of kundalini. Then, having
purified himself physically, emotionally, and mentally, Indra becomes fit for
the vision of the Mother of the Universe, the Supreme Power of Consciousness
herself. She—the source of universal consciousness—is seated in a luminous orb
just above the thousand-petaled chakra at the top of the head. The text goes on
to say that at the sight of the Power of Consciousness, the soul and its inner
senses fly into ecstasy. Smiling at the upturned faces of the enraptured gods,
which glowed with the reflection of her own light, the Goddess said, “My dear
ones, be joyous! I will remove your fear. I bless all of you with virtue,
prosperity, and fame, and with loving spouses, devoted children, and
Rajarajeswari (Tripurasundari) Devi
as her temples are concerned, below are some of the popular Tripurasundari
Temples in India:
Tripura Sundari Temple in Banswara, Rajasthan
Tripura Sundari Temple in Udaipur, Tripura
Tripurasundari Temple in Manali, Himachal Pradesh
Bala Tripura Sundari Ammanavara Temple in Mysore, Karnataka
Dasami, she sits on the throne holding ‘Ikshu khanda’ (sugarcane) in one hand
and giving blessings to devotees with the other in ‘abhaya mudra’ (no fear).
Sweet Juice of Sugarcane symbolises the juice of bliss (atma gnana – the
self-realisation). She whips those who are wicked and arrogant or harmful to
others. Her peaceful, smiling, benevolent looks mesmerises the devotees.
killed and defeated many demons in many kalpas, hence, is also known as
Aparajitha Devi, one who cannot be defeated. Rajarajeswari Devi is gnana
swaroopini (the embodiment of Gnana or wisdom). The Trimurthis - Brahma, Vishnu
and Maheswara are the lords of Ashta Digpalakas. They are called Rajeswar, and
the goddess who rules over these Trimurthis is called Rajarajeswari. She wears
beautiful diamond chains, broad ear rings, jewels on the shoulders made of
diamonds and other costly stones as she is alankara priya. They are also symbol
of prosperity. She is adhisthana devatha (presiding deity) of Sri Chakra. Where
does she live? Sri Manmanidweepa Sri Nagara sthitha chintamani griha is her
residence. She lives there along with all parivara devatha and making
mahakameswara’s anka as nilaya.
Your email address will not be published *
Email a Friend