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Tripura Sundari
Tripura Sundari (Sanskrit: त्रिपुरा सुन्दरी, IAST: Tripura
Tripura Sundari
Sundarī), also known as Rajarajeshvari, Shodashi,
Kamakshi, and Lalita, is a Hindu goddess, revered primarily Mother Goddess;
within the Shaktism tradition and recognized as one of the ten One of the Highest Forms of
Mahavidyas.[2] She embodies the essence of the supreme Mahadevi
goddess Mahadevi. Central to the Shakta texts, she is widely The Governess of the Universe
Para Brahman, the Supreme
praised in the Lalita Sahasranama and Saundarya Lahari.[3]
Being
In the Lalitopakhyana of the Brahmanda Purana, she is
referred to as Adi Parashakti. Member of The Ten Mahavidyas

The term "Tripura" conveys the concept of three cities or

worlds, while "Sundari" translates to "beautiful woman." She
signifies the most beautiful woman across the three realms,
with associations to the yoni symbol and the powers of
creation, preservation, and destruction.

According to the Srikula tradition in Shaktism, Tripura

Sundari is the foremost of the Mahavidyas, the supreme
divinity of Hinduism and also the primary goddess of Sri
Vidya. The Tripura Upanishad places her as the ultimate
Shakti (energy, power) of the universe.[4] She is described as
the supreme consciousness, ruling from above Brahma,
Vishnu, and Shiva.[5]
Painting of the Goddess, Tripura
The Lalita Sahasranama narrates the cosmic battle between Sundari
Lalita Tripura Sundari and the demon Bhandasura,
Other Kamakshi,
symbolizing the triumph of good over evil. This sacred text
names Kameshvari, Lalita,
offers a detailed portrayal of her divine attributes and
Lalitambika,
qualities. Temples dedicated to her exist across India, with
Rajarajeshvari,
prominent ones in Tripura, Tamil Nadu, Andhra Pradesh,
Shodashi, Sri Mata
Telangana, Jharkhand, and Karnataka. Her festivals, including
Lalita Jayanti and Lalita Panchami, are celebrated fervently, Abode Manidvipa / Śrī Nagara
reflecting devotees' deep spiritual connection to the goddess Mantra
ॐ श्री मात्रे नमः
and her embodiment of the divine feminine energy.
Om Sri Matre Namah
Weapon Pasha (noose),
Etymology and nomenclature Ankusha (elephant
The word Tripura (त्रिपुर ) means three cities or three worlds, goad), arrow and
Sundari (सुन्दरी) means beautiful woman. Tripura Sundari sugarcane bow[1]
means the most beautiful woman in the three worlds. Tripura Symbols Sri Yantra
could also mean the three cities crafted by Mayasura and
Day Friday
destroyed by Tripurantaka, thus meaning “She who is beautiful
Mount Lion
to the destroyer of the Three Cities.” She is called Tripura
because it is similar to the triangle (triangle) that symbolizes
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the yoni and forms her circle. She is also known as Tripura as Texts
her mantra has three clusters of letters. She is called Tripura Brahmanda Purana

because she is manifested in Brahma, Vishnu and Shiva as the Tripura Rahasya
creator, preserver and destroyer of the universe.[6][5] Devi Bhagavata
Purana

History and paramparas Bahvricha

Upanishad
The Srikula (family of Sri) tradition (sampradaya) focuses
Tripura Upanishad
worship on Devi in the form of the goddess Lalita-Tripura
Sundari. Rooted in first-millennium. Srikula became a force in Tantraraja Tantra

South India no later than the seventh century, and is today the Gender Female
prevalent form of Shaktism practiced in South Indian regions Festivals Lalita Jayanti on
such as Kerala, Tamil Nadu and Tamil areas of Sri Lanka.[7] Magha Purnima ·
Lalita Panchami ·
The Srikula's best-known school is Srividya, "one of Shakta
Navaratri · Adi-Puram ·
Tantrism's most influential and theologically sophisticated
Upang Lalita Vrat
movements." Its central symbol, the Sri Chakra, is probably
Consort Kameshvara
the most famous visual image in all of Hindu Tantric tradition.
Its literature and practice is perhaps more systematic than that Equivalents
of any other Shakta sect.[8] Oria Kamakhya
equivalent
Srividya largely views the goddess as "benign [saumya] and
beautiful [saundarya]" (in contrast to Kalikula's focus on Translations of
"terrifying [ugra] and horrifying [ghora]" Goddess forms such त्रिपुर सुन्दरी (Tripura
as Kali or Durga). In Srikula practice, moreover, every aspect Sundarī)
of the goddess – whether malignant or gentle – is identified
Sanskrit त्रिपुर सुन्दरी (Tripura
with Lalita.[9]
Sundarī)
Srikula adepts most often worship Lalita using the abstract Sri Bengali ত্রিপুরা সুন্দরী (Tripura
Chakra yantra, which is regarded as her subtle form. The Sri Sundarī)
Chakra can be visually rendered either as a two-dimensional Hindi त्रिपुरा सुन्दरी (Tripura
diagram (whether drawn temporarily as part of the worship Sundarī)
ritual, or permanently engraved in metal) or in the three- Kannada ತ್ರಿ ಪುರ ಸುಂದರಿ (Tripura
dimensional, pyramidal form known as the Sri Meru. It is not Sundari)
uncommon to find a Sri Chakra or Sri Meru installed in South
Malayalam ത്രിപുര സുന്ദരി
Indian temples, because – as modern practitioners assert –
(Tripura Sundarī)
"there is no disputing that this is the highest form of Devi and
that some of the practice can be done openly. But what you see Marathi त्रिपुरा सुंदरी (Tripura
in the temples is not the srichakra worship you see when it is Sundarī)
done privately."[a] Nepali त्रिपुरा सुन्दरी (Tripura
Sundarī)
The Srividya paramparas can be further broadly subdivided Punjabi ਤ੍ਰਿਪੁਰ ਸੁੰਦਰੀ (Tripura
into two streams, the Kaula (a vamamarga practice) and the
Sundarī)
Samaya (a dakshinamarga practice). The Kaula or
Tamil திரிபுரசுந்தரி
Kaulachara, first appeared as a coherent ritual system in the
Tripura Sundarī)
8th century in central India,[11] and its most revered theorist is
the 18th-century philosopher Bhaskararaya, widely considered Telugu త్రిపుర సుందరి
"the best exponent of Shakta philosophy."[12] (Tripura Sundarī)
Glossary of Hinduism terms

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The Samaya or Samayachara finds its roots in the work of the 16th-century commentator
Lakshmidhara, and is "fiercely puritanical [in its] attempts to reform Tantric practice in ways that
bring it in line with high-caste brahmanical norms."[13] Many Samaya practitioners explicitly deny
being either Shakta or Tantric, though scholars argue that their cult remains technically both.[13]
The Samaya-Kaula division marks "an old dispute within Hindu Tantrism."[13]

Legend
The battle between Lalita Tripura Sundari and the demon Bhandasura is primarily described in the
Lalita Sahasranama, a sacred text from Hinduism that consists of a thousand names of Goddess
Lalita. The Lalita Sahasranama is a part of the larger scripture called the Brahmanda Purana,
specifically in the Uttara Khanda (the concluding section) of the Purana.

In this narrative, Bhandasura is depicted as a powerful demon who has obtained a boon from Shiva
that makes him nearly invincible. With his newfound powers, Bhandasura wreaks havoc and
establishes his own kingdom, challenging the divine order. In response to the growing threat posed
by Bhandasura, the gods, led by Shiva and Vishnu, approach Lalita Tripura Sundari for help.

Lalita Tripura Sundari is a manifestation of the divine feminine energy and is considered the
ultimate form of Adi Parashakti. She is often depicted as a beautiful and benevolent goddess, but
when faced with the need to restore cosmic balance and protect the universe, she transforms into a
fierce and powerful warrior.

The battle between Lalita and Bhandasura is described in the Lalita Sahasranama as a cosmic
confrontation that symbolizes the triumph of good over evil, righteousness over tyranny, and
divine intervention over malevolent forces. The goddess, adorned with various weapons and
symbols of power, engages in a fierce battle with Bhandasura and his army of demons. With her
extraordinary prowess and the assistance of her divine companions and manifestations, Lalita
defeats Bhandasura and restores cosmic harmony.

The Lalita Sahasranama not only describes the battle itself but also delves into the divine qualities
and aspects of Lalita, highlighting her significance as the embodiment of divine love, grace, power,
and wisdom. The text is revered by devotees of the goddess and is recited as a form of worship and
meditation to invoke her blessings and protection.

Role in creation
According to the Tripura Rahasya, only goddess Tripura Sundari existed before the beginning of
the universe. She created the Trimurti and began the creation of the universe.

Long ago, at the time of creation, Tripura the Universal Consciousness was all alone.
There was nothing other than Her. She, the embodiment of Power, who is Self
independent wanted to create; the desire developed. From desire, knowledge was born
and then action. From Her three glances the three gods were born. Pashupati represented
desire, Hari knowledge and Brahma action. They were looked at by Sankari and became
naturally powerful and Truth abiding.

— T. B. Lakshmana Rao, Shri Tripura Rahasya (Mahatmya Khanda), Chapter 10,

Verses 18 to 22

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Those who are deluded by my maya, don’t know me completely. I alone, worshipped by
all, give the desired fruit. Other than me, there is none who is to be worshipped or who
grants the fruits.

— T. B. Lakshmana Rao, Shri Tripura Rahasya (Jñāna Khanda), Chapter 20, Verses 40
to 41

Literature
The most important text of Tripura Sundari is the Lalita Sahasranama (from the Brahmanda
Purana).[14][15] Tripura Sundari is most often mentioned in the Lalitopakhyana (the fourth book of
the Brahmanda Purana) and Tripura Rahasya. The Lalitopakhyana tells of the epic battle
between her forces and the forces of the arch-demon Bhandasura.

The Tripura Upanishad places the goddess Tripura Sundari as the ultimate Shakti (energy, power)
of the universe.[4] She is described as the supreme consciousness, above Brahma, Vishnu and
Shiva.[5] The Tripura Upanishad is historically the most complete introduction to Shakta
Tantrism,[16] distilling into its 16 verses almost every important topic in Shakta Tantra
tradition.[17] Along with the Tripura Upanishad, the Tripuratapini Upanishad has attracted
scholarly bhasya (commentary) in the second half of 2nd-millennium, such as the work of
Bhaskararaya,[18] and Ramanand.[19]

The Bahvricha Upanishad is notable for asserting that the Self (soul, Atman) is a Goddess who
alone existed before the creation of the universe.[20]

According to the "Patala Khanda" of Padma Purana[21] and the Narada Purana,[22] the god
Krishna is the male form of the goddess Lalita.

The Tantraraja Tantra of the Shakta tradition describe that goddess Lalita assumed a male form as
Krishna. Krishna has six forms namely Siddha-gopala, Kamaraja-gopala, Manmatha-gopala,
Kandarpa-gopala, Makaraketana-gopala and Manobhava-gopaila and goddess Lalita created the
last five forms from it.[23]

Lalita Sahasranama
Lalita Sahasranama contains a thousand names of the Hindu mother goddess Lalita.[24] The
names are organized in a hymn (stotras). It is the only sahasranama that does not repeat a single
name. Further, in order to maintain the meter, other sahasranamas use the artifice of adding
suffixes like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning
of the name except in cases of interpretation. The Lalita sahasranama does not use any such
auxiliary conjunctions and is unique in being an enumeration of holy names that meet the
metrical, poetical and mystic requirements of a sahasranama by their order throughout the text.

Lalita Sahasranama begins by calling the goddess Shri Mata (the great mother), Shri Maharajni
(the great queen) and Shrimat Simhasaneshwari (the queen sitting on the lion-throne).[25] In
verses 2 and 3 of the Sahasranama she is described as a Udayatbhanu Sahasrabha (the one who
is as bright as the rays of thousand rising suns), Chaturbahu Samanvita (the one who has four
hands) and Ragasvarupa Pashadhya (the one who is holding the rope).[26] Chidagnikunda

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Sambhuta (one who was born from the altar of the fire of consciousness) and Devakarya
samudyata (one who manifested Herself for fulfilling the objects of the devas) are among other
names mentioned in the sahasranama.

Composition
The Lalita Sahasranama is said to have been composed by the eight vaag devis (Vasini,
Kameshvari, Aruna, Vimala, Jayani, Modini, Sarveshvari, and Kaulini) upon the command of the
goddess Lalita herself. The Sahasranama says that "One can worship Lalita only if she wishes us to
do so." This stotra occurs in the Brahmanda Purana (history of the universe) in the chapter of
discussion between Hayagriva and Sage Agastya in Kanchipuram.[27] Hayagriva is an incarnation
of Vishnu with the head of a horse and is held to be the storehouse of knowledge. Agastya is one of
the sages of yore and one of the stars of the constellation Saptarishi. At the request of Agastya,
Hayagriva is said to have taught him the thousand holiest names of Lalita. The temple at
Thirumeyachur, near Kumbakonam, is said to be where Agastya was initiated into this
sahasranama. An alternative origin is that the Upanishad Bramham Mutt at Kanchipuram is
where this initiation happened.

Tripura Rahasya
Tripura Sundari occupies a very special place in the Tripura Rahasya, a Shakta scripture.

The Power called Tripura is Pure Consciousness. It is beyond speech, senses and mind.
She, the Parameshvari exists as Atma in everything. She is beyond codes of conduct, free
from conduct and the conductor. She is merely Pure Consciousness supporting all and
beyond speech. She is just the soul and consciousness. By virtue of Her freedom She is
termed as Maya (illusion). Her glory that encompasses all is beyond logic and
questioning. The being gets deluded in many ways by Her who is the pure soul. The
creation is said to be the sport of the Devi.

— T. B. Lakshmana Rao, Shri Tripura Rahasya (Mahatmya Khanda), Chapter 58,

Verses 12 to 14

She rules over three cities, three paths children of the universe. a, ka, and tha, fully
present. She is present in these letters. She is ageless, birth less, the greatest and she is the
glory of all gods.

— Swami Narasimhananda, Tripura Upanishad Verse 01

Iconography
Her form is described in her Dhyana Stotra as follows.

Arunam Karuna thrangitakshim dhrutha

pasankusa-pushpabana-chapam
Animadhibhi-ravrutham mayukai
raha mityeva vibhavaye Bhavanim.

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I imagine of my goddess Bhavani, who has a color of the rising sun. Who has eyes which are waves
of mercy, who has bow made of sweet cane, arrows made of soft flowers, and Pasha, Ankusha in
her hands, and who is surrounded, by her devotees with powers great, as personification of the
concept of “I”.

Also details of her appearance are found in the famous hymn in her praise, the Lalita
Sahasranama, where she is said to be,

seated on a throne like a queen (names 2 and 3), to wear jewels (names 13 and 14), to
have the auspicious marks of a married woman (names 16–25), and to have heavy breasts
and a thin waist (name 36); the crescent moon adorns her forehead, and her smile
overwhelms Kameshwara, the lord of desire (name 28). She has as her throne with its legs
being Pancha Brahmas (five Brahmas) (name 249).

She is often depicted iconographically as a 16-year-old girl (hence the appellation "Shodashi")
seated on a lotus that rests on the supine body of Sadashiva, which in turn lies on a throne whose
legs are the gods Brahma, Vishnu, Isvara, and Rudra. In some cases, the lotus is growing out of
Shiva's navel. In other more common cases, the lotus is grown directly from the Sri Chakra.

In the Jnana Khanda of Tripura Rahasya, goddess herself describes her eternal form.

In the island of jewels, encircled by the ocean of nectar, beyond the universe, there is a
mansion made of Chintamani (wish giving jewel) in the grove Kadamba (Burflower) trees.
There is a platform with four legs representing Brahma, Vishnu, Mahesha and Ishwara,
and the platform itself represent the back Sadashiva. On it, is installed my non-
transcendent form as Tripura Sundari in the form of eternal consciousness.[28]

— Shri Tripura Rahasya (Jnana Khanda), Chapter 20, Verses 36:37

The Vamakeshvara tantra says that Tripura-sundari dwells on the peaks of the Himalayas; is
worshipped by sages and heavenly nymphs; has a body like pure crystal; wears a tiger skin, a snake
as a garland around her neck, and her hair tied in a jata; holds a trident and drum; is decorated
with jewels, flowers, and ashes; and has a large bull as a vehicle.

The Saundarya Lahari and the Tantrasara describe her in detail from her hair to her feet. The
Tantrasara dhyana mantra says that she is illuminated by the jewels of the crowns of Brahma and
Visnu, which fell at her feet when they bowed down to worship her.[29] Kinsley also says that "In
Saundarya Lahari and Tantrasara she is not associated with Shiva in any obvious way as she is in
other depictions".[29]

Vaishnavism traditions have a similar set of complementary parallels between Vishnu and
Lakshmi. The Tantric Vaishnava Pancharatra texts associates Lalita with Lakshmi. Author Douglas
Renfrew Brooks says, "Lalita, like the Pancharatra conception of Lakshmi, acts independently by
taking over the cosmic functions of the male deity; yet she does not defy the god's wishes". Brooks
also says, "In contrast to most Vaishnava conceptions of Lakshmi, however, Lalita destabilizes
temporarily for the purpose of reasserting order".[30]

Scholar and professor Thomas B. Coburn says,

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Sri Vidya, then, can be understood as one of the premier instances of Hindu Shakta
Tantrism. Specifically, it is the tradition (sampradaya) which deals with worship of
Tripurasundari, "the most beautiful Tantric form of Sri/Lakshmi, [who is]... the most
benign, beautiful and youthful yet motherly manifestation of the Supreme Shakti.[31]

Sri Yantra
The Sri Yantra is a form of mystical diagram (yantra) used in
the Shri Vidya school of Hinduism. Comprising nine
interlocking triangles, it embodies complex symbolism. Four
upward triangles signify Shiva, while five downward triangles
represent Shakti, encompassing the cosmic and human realms
around a central point called the bindu. This configuration is
sometimes termed the Navayoni Chakra.[32]

The Sri Yantra holds great significance in the Shri Vidya school,
central to its worship. It symbolizes the union of masculine and
feminine divine energies. The triangles, varying in size, form 43
smaller triangles in concentric levels, mirroring the cosmos. The Sri Yantra in diagrammatic
The power point (bindu) stands as the cosmic center, form, showing how its nine
encompassed by concentric circles with lotus petal patterns interlocking triangles form a total of
denoting creation and life force. These elements, set within an 43 smaller triangles.
earth square, depict a temple with doors to different regions of
the universe.

In the Shri Vidya tradition, the Sri Yantra represents the core of devotion. Each triangle and level is
associated with specific aspects of divinity, culminating in a structure known as the nava chakra.
Its projection into three dimensions results in the Maha Meru, symbolizing the philosophy of
Kashmir Shaivism. Subhash Kak has drawn parallels between the Sri Yantra and ancient Vedic
texts, emphasizing its enduring significance across Hindu spiritual thought.[33]

Temples

India
There are several temples dedicated to Tripura Sundari across India.
Some of the most significant ones include:

Adyar Kamakshi Temple, Tamil Nadu: While the primary deity of

this temple is Goddess Kamakshi, she is often associated with
Tripura Sundari in the Shakta tradition. The temple is located in
Chennai, Tamil Nadu.
Kanchi Kamakoti Peetham, Tamil Nadu: also called the Sri Kanchi
Matham or the Sri Kanchi Monastery, is a Hindu institution, located
in Kanchipuram, Tamil Nadu. It is located near a temple dedicated
to Goddess Sri Kamakshi, along with a shrine for the Advaita
Kamakshi Amman Temple
Vedanta teacher Adi Shankara.[34] in Kanchipuram, Tamil
Ratneshwari Temple, Jharkhand: Located in Jharkhand, this Nadu, India (2005)
temple is dedicated to Goddess Tripura Sundari. It is believed to

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be one of the Shakti Peethas and holds immense importance among devotees.
Sri Rajarajeswari Peetham, Karnataka: This peetham (spiritual institution) in Karnataka is
dedicated to Goddess Rajarajeswari, a form of Tripura Sundari. It is a well-known center of
worship and spiritual activities.
Tiruvakkarai Kamakshi Amman Temple, Tamil Nadu: This temple is located in Tiruvakkarai near
Pondicherry, Tamil Nadu. It is an important pilgrimage site dedicated to Goddess Tripura
Sundari. The temple is known for its intricate architecture and serene surroundings.
Tripura Sundari Temple, Tripura:This temple is located in the ancient city of Udaipur in Tripura,
India. It is one of the 51 Shakti Peethas, which are considered highly sacred in the Shakta
tradition. The temple complex is dedicated to Goddess Tripura Sundari and attracts devotees
from all over the country.
Rajrajeswari Temple in Tehri district of Uttarakhand. The presiding deity Rajrajeswari is
identical with Nanda, the patron goddess of Kumaoni and Garhwali people. She is worshipped
by Tantric and Shamanic methods like Jaagar in Uttarakhand.
There is another temple of Tripura Sundari in Chhatrabhog.[35]

Germany
In Hamm in North Rhine-Westphalia, Germany, there is the Sri
Kamadchi Ampal Temple, built in 2002.[36]

Festivals
Festivals dedicated to Tripura Sundari are celebrated with devotion
and reverence across various regions in the Shakta tradition. Her main
festivals are Lalita Jayanti and Lalita Panchami, but other festivals
also hold significance.

Lalita Jayanti
Sri Kamadchi Ampal
Lalita Jayanthi is celebrated on Magha Purnima, the full moon day of Temple in Hamm, Germany
the month of Magha (January–February). It is a very important day in (2014)
some parts of North India when special offerings and ceremonies are
held. It is believed that devotees on this day will be blessed if they
worship Goddess Lalita with full devotion and dedication.

Lalita Panchami
Lalita Panchami is a very auspicious tithi, celebrated on the fifth day of the Sharad Navaratri
festival. Legend has it that on this auspicious day Goddess Lalita emerged from fire to defeat
Bhandasura, a demon created from the ashes of Kamadeva. This day is very important in Gujarat
and Maharashtra. On this day, some devotees also hold a fast called Lalita Panchami vrata, which
is also called the Upang Lalita Vrat.[37] It is believed to bring wealth, happiness and wisdom.
Chanting of Vedic mantras dedicated to Goddess Lalita on this day is very useful. It is a popular
belief that doing so will immediately solve all the personal as well as business related problems in
life.

Other festivals

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Navaratri, a nine-night festival, holds immense significance as devotees engage in elaborate rituals,
fasting, prayer, and recitation of sacred texts in honor of the divine feminine. Dussehra, which
marks the triumph of good over evil, often includes the worship of Tripura Sundari, emphasizing
her role as a protector and nurturer. Shodashi Puja, dedicated to her youthful form, is conducted
by initiated devotees. Chaitra Navaratri, observed in March–April, mirrors the autumn Navaratri
celebrations. Pournami Pooja, observed during full moon days, involves special prayers and rituals
to seek her blessings. Additionally, various regions might organize Shakti Utsav, celebrating the
multifaceted forms of the goddess. These festivals collectively showcase the devotion, cultural
richness, and spiritual connection that devotees share with Goddess Tripura Sundari.

See also
Kurukullā – Female deity in Tibetan Buddhism
Triple Goddess – Triunity of deities in Neopaganism

References

Notes
a. A senior member of Guru Mandali, Madurai, November 1984, cited in Brooks 1992.[10]

Citations
1. Kinsley 1998, p. 112.
2. Kinsley 1998.
3. Das 2001.
4. Mahadevan 1975, pp. 235.
5. Brooks 1990, pp. 155–156.
6. Woodroffe 1974, pp. 132–37.
7. Brooks 1992, back cover.
8. Brooks 1990, p. xiii.
9. Brooks 1992, pp. 59–60.
10. Brooks 1992, p. 56.
11. White 2003, p. 219.
12. Bhattacharyya 1996, p. 209.
13. Brooks 1990, p. 28.
14. Dikshitar 1999, pp. 1–36.
15. Brown 1998, pp. 8, 17, 10, 21, 320.
16. Brooks 1990, pp. xiii–xiv.
17. Brooks 1990, pp. xvi.
18. Brooks 1990, pp. 37–38.
19. Brooks 1990, p. 221 with note 64.
20. Mahadevan 1975, p. 237.
21. Deshpande, N. A. (1951). The Padma Purana. ISBN 8120838297.
22. Joshi 1997, p. 1264 (https://archive.org/details/naradapuranaeng031951ocrmotilalbanasirdass/
page/n353/mode/2up).

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23. Shastri, Mahamahopadhyaya Lakshmana (2000). Tantraraja Tantra (4th ed.). Motilal
Banarasidass Publishers. pp. 15–16. ISBN 81-208-1253-0.
24. Dalal 2014, p. 207 (https://books.google.com/books?id=pNmfdAKFpkQC&pg=PA207).
25. Venkatasubramanian 1999, p. 343.
26. Deshpande 1986, p. 108.
27. Tagare 1958.
28. Vasavada, A. U. (2014). Tripura-Rahasya (Jnankhanda) (2014 ed.). Chowkhamba Sanskrit
Series Office. p. 135. ISBN 978-8170804161.
29. Kinsley 1998, pp. 112–113.
30. Brooks 1992, p. 67.
31. Coburn 1991, p. 125.
32. Shankaranarayanan 2004.
33. Kak 2008–2009.
34. Krishna 2006, p. 100.
35. Sharma & Sharma 2015, p. 5.
36. Ben-Rafael & Sternberg 2010, pp. 242–254.
37. Lalita Panchami, Upang Lalita Vrat (https://www.drikpanchang.com/navratri/events/lalita-panch
ami-date-time.html?year=2023)

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Further reading
Golovkova, A. A. (Anya) (2020). "The Forgotten Consort: The Goddess and Kāmadeva in the Early
Worship of Tripurasundarī". International Journal of Hindu Studies. 24 (1): 87–106.
doi:10.1007/s11407-020-09272-6 (https://doi.org/10.1007%2Fs11407-020-09272-6).
S2CID 255166456 (https://api.semanticscholar.org/CorpusID:255166456).
Kinsley, David R. (1988). Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious
Tradition. Berkeley: University of California Press. ISBN 978-0520063396.
Kuiper, Kathleen, ed. (2010). The Culture of India. Britannica Educational Pub. ISBN 978-
1615301492.
Magee, Mike (n.d.). "Lalitā Tripurāsundarī, the Red Goddess" (https://shivashakti.com/tripura).
Shivashakti.com. Retrieved 6 January 2023.

External links
Media related to Tripura Sundari at Wikimedia Commons

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