Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 162

Tripurā Tantra...
153
The significances of the description of the highest Brahman in Saguna form is to indicate that she is near enough to us and yet far away, sbc is in the world and also beyond it and that she is both immanent and trascendent. In this form she is described as resplendant as the newly rising sun. She is also three eyed and holds in her four arms, noose, goad, arrow and bow. She can be worshipped either in female form or male form. In the, male form she is worshipped in the form of Lord Śri Krşņa.71 This Saguna aspect is only for those who are ordinary mortals, highly emotional and unable to meditate on the highest attribute less Brahman.
The beautiful description of goddes Tripura in Saguna form and significance of its worship is found in many texts such as Saundaryalahari and Tripurāmahimnastotra. This kind of description is mainly to rouse our emotion of devotion and strengthen it by furnishing suitable support for meditation. Tripura is described from head to foot in these texts. This is really intended to show that the Supreme Being is also Supremely beautiful and when it gets embodied in human form, for the benefit of dull witted mortals, the beauty that is its essence naturally shines through every tissue and filament. 19
Tripura is the supreme deity. All other gods and goddesses are subordinate to her, and offer obeisance to her.78 Inspired by her, Brahmã creates the world, Visnu sustains it and Rudra destroys. The relative reality and objectivity of the world and its regularity and law abiding nature are due to her. She is absolute in the world context. She is the supreme from the cosmic end. She is the moral governer and lord of the law of Karma.lt She is the form of ocean of mercifulness. 78 she is the bestower of all kinds of riches and happiness, 76 Mother of all77 and bestower of ultimate liberation. 8 71. (a) Tantrarāja Tantra-John Woodroffe, p. 24.
(b) Kadaciddyllality put rupa ktsnavigrabi-Lalitätrisatibhãy ya-p, 225-26: (c) Tantrarāja Tantra, XXXIV-p. 99.
(d) Lalita Sahasranāmabhäsya, Versc 16, p. 9. 72. Devi Worship in Saundaryalahari-Iyer Venkatarama M. K., Pub Prabhuddha
Bharata, Sept. 1959, p. B-1, 73 (a) Saundaryalahari, 24-25, p. 37-38.
(b) Trišati, p. 211. 74. Kārņādi sākşiņi kārayıtri karmaphalaprada --Trisati-4, p. 173. 75. 'Karuņāmộtasāgara'-Trisat 1-2, p. 169, 76. Ibid-7, p. 184-87. 77. Sarvamata'-Ibid, p. 218-9. 78. Sadgatidayini-Ibid, p. 258-260.
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