Goddess Lalita Tripura Sundari and the Tantric Tradition
Shaktism, the Goddess-based Hindu denomination, is a natural spirituality. From the Neolithic Mother Goddess to the New Age Gaianism, God as the Divine Feminine has resonated within the human heart.
Tripura Sundari is a Tantric deity, one of the Dasa Mahavidyas (the Ten Wisdom Goddesses), of which she is the foremost (A), as she represents the highest form of Mahadevi (called the “Great Goddess” in the West), the ultimate manifestation of Adi Shakti (the primordial energy aspect of Brahman, the Absolute).
Even if she is a Tantric Goddess, she is revered by orthodox Hindus, since she represents the best of all feminine qualities, as well as lofty spiritualism and philosophic calm.
The ten Goddesses are emanations from Adi Shakti and personifications of cosmic principles. Bhuvaneshwari is Space; Kali is Time; Tara is Om, the original vibration, the creative Logo; Lalita Tripura Sundari is Love, the electro-magnetic force that brings atoms and people together.
According to the Tripura Rahasya, only Goddess Tripura Sundari existed before the beginning of the universe. She created the Trimurti, the three goddesses/gods of creation, preservation, and evolution/dissolution 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 [shakti], 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 [Brahma, Vishnu, Shiva] were born. Pashupati [another name of Shiva] represented desire, Hari [another name of Vishnu] knowledge and Brahma action. They were looked at by Sankari [one of the thousand names of Tripura Sundari] and became naturally powerful and Truth abiding.”
— T. B. Lakshmana Rao, Shri Tripura Rahasya (Mahatmya Khanda),
Chapter 10, Verses 18 to 22 (from Wikipedia, Tripura Sundari)
The Lalita Sahasranama is a list of one thousand of her names that describe her. One of them is Rajarajeshwari (the goddess who rules over rulers). She is the empress of the Universe. Her preeminence over all the other gods is illustrated iconographically when she is depicted as the queen of the gods, seated on a lotus that rests on the reclining body of Sadashiva, which in turn lies on a throne whose legs are the gods Brahma, Vishnu, Ishwara, and Rudra, with Lakshmi and Saraswati fanning her. She is the governess from whom everything emanates, in whom everything inheres and by whom everything will end.
She is often depicted as the most benign, youthful yet motherly manifestation of the Supreme Adi Shakti (the feminine energy aspect of Brahman), but when faced with the need to restore cosmic balance and protect the universe, she transforms into a fierce warrior. So, for some authors like Sally Kempton (3), she is Kameshwari, the goddess of erotic spirituality; others like Vanamali (5) focus mostly on her power as a demon slayer and protectress of the order of the universe.
Because Sanskrit words have many senses, translators similarly give varying nuances to the significance of her names. For example, name #376 is “She who is filled with erotic sentiment” in Tantric Vision of the Divine Feminine (4), but is “Salutation to Her who is the essence of love” in the version of Swami Tapasyananda. She is multifaceted, and we are free to see her as we wish.
Adi Shankaracharya, the founder of the ten Hindu monastic orders, and exponent of Advaita (non-dualistic) Vedanta, one of the six darshanas (orthodox Hindu schools of philosophy based on the Vedas), wrote a three hundred names hymn to Tripura Sundari, called the Trisati, and attached special significance to her worship. The genius philosopher of Oneness was also a devotee of the Goddess because she is the supreme consciousness who bestows the spiritual experience of Unity Consciousness. Sundari, as the blissful energy of Brahman, leads to the realization that this Oneness, the whole universe with its many metaphysical planes, is Brahman. From the Upanishads, one of the great sayings is “Sarvam Khalvidam Brahma” (All that exists is verily Brahman). In this regard, she is an important deity of the teachings on which Jñana Yoga is based, the yoga of Knowledge.
Bala Tripurasundari, also known as Balambika, is variously described as the younger aspect or the daughter of Lalita. Under the appearance of a nine-year-old, she possesses the greatest powers and is a tutelary goddess of the Shri Vidya tradition, the theologically most sophisticated tantric movements.
The child form of the Goddess is invoked for abundance in wealth, intelligence, and health. She blesses couples with children and brings victory in all aspects of life. Regular chanting of Bala’s mantra “Aim klim sauh” alleviates unfavorable planetary positions, enhances beauty, and attracts success.
The Goddess, whose essence is formless, is graphically represented by the Sri Yantra, a mystical diagram of nine interlocking triangles, four upwards to represent Shiva and five downwards to represent Shakti. They symbolize the union of divine masculine and feminine energies, with the feminine predominating. Their intersections form 43 smaller triangles, associated with specific aspects of the divinity.
Together, they represent the totality of the cosmos and express Advaita or non-duality. At the center is the power point (bindu), representing the highest, invisible and elusive center from which the entire cosmos unfolds. (Corresponding to the white center of Lai Zhide's yin/yang diagram.
Tripura Sundari means, “the beauty of the three worlds.” (B)
One of her other names is Shodashi (she who is sixteen years old), an extremely attractive, sensuous and erotically inclined Goddess, symbolizing eternal beauty. Many of her thousand names describe her feminine charms like “heavy breasts” and “thin waist”. This preoccupation with the physical appearance could make us smile even if it is obviously symbolic of a fertility Goddess: “She suffuses the Creation with desire.” She is the cosmic power of beauty and divine love. The ability of Kama Deva, god of love (like the Greek Eros), to elicit attraction was bestowed on him by just one glance from the Goddess…
The beauty of her form is not physical, or astral, or even causal. She is a manifestation of Adi Shakti, pure formless energy, but she chooses to appear with forms to the human mind. There is no sexy goddess in the sky, as there is no fatty god with an elephant head! There is only one Absolute Reality that manifests many aspects that our mind interprets symbolically. Despite appearances, Hinduism is monotheistic; the various gods and goddesses are the many facets of a single diamond.
Sundari literally means beauty. “To worship her is to follow the path of beauty and delight through the world of nature into the Absolute,” writes David Frawley in his book Tantric Yoga and the Wisdom Goddesses (FD1). Now, is she beautiful, or is she the principle of beauty? “The beauty that is in the eye of the beholder”, the beauty that is revealed by the state of consciousness of the observer.
We consider something beautiful when our mind sees or hears that all the parts form a harmonious unity, and that the whole is also in harmony with its environment, physical or psychological, like our moods or conditionings. Beauty is not intrinsic; our state of consciousness determines if there is beauty or not. A depressed person who feels alienated and in rejection of the world will find everything ugly, while a person in love will see everything as beautiful.
Sundari’s magic is to enhance our sense of beauty, to make us feel beauty, and therefore to perceive harmony in objects or events. Since beauty elicits love, we then welcome what our conditioned mind would normally reject. Sundari is not only the Goddess of beauty, harmony and love, she is the Goddess of Oneness where everything is seen as falling beautifully in place in the great scheme of the universe, and every events—even dreadful like war, famine, disease—is felt as fiting perfectly in the divine plan of evolution. Sundari is the beauty of the world seen through the eye of unity consciousness, the beauty of the divine perfection. This revelation is a source of permanent happiness.
Sundari rids your perception from the filters of the mind, its likes and dislikes, so you can see the world as infused with the light of divine perfection. Beyond the ego biases, any situation, any event, can be welcomed as a perfect, beautiful gift of divine grace and be a source of joy. We are the Self, pure Consciousness, having a human experience. There is beauty and greatness; we can enjoy even the tears, and feel the delight of Being while agonizing. As the Self, we are Sat-Chit-Ananda (Being-Consciousness-Bliss), and Tripura Sundari is the Deity who reveals the bliss of our deeper nature in all circumstances.
Tripura Sundari as Lalita Devi (She who plays)
In Hinduism, the Creation is said to be a play of God, the Lila. The Goddess, as Adi Shakti, created an entertainment for Chaitanya, the Consciousness that we all are. Of course, our ego often does not enjoy the game and is reluctant to play its role in the show, because it suffers from incarnated conditions of samsara, the journey of the “soul” (C) on the physical plane, along its many incarnations. However, by the grace of Tripura Sundari, a change of mind can turn samsara into nirvana, suffering into bliss.
Sundari is usually depicted with four arms, holding five long-stemmed flowers as arrows, a sugarcane bow, a noose, and a goad. Even if the arrows are reminiscent of Cupid’s love triggers, these arrows actually represent our five senses. The bow is our mind, whose attention directs the senses.
When in our mind reigns a sweet, benevolent Goddess, and when is well established the awareness of the beauty, unity and harmony of the world, our senses perceive nothing but beauty, poetry, fragrance, delight and softness. Actually, with the unity awareness comes an altered state of consciousness when the senses are enhanced, as Sally Kempton describes in this inspiring passage of Awakening Shakti: The Transformative Power of the Goddesses of Yoga (3).
“In our inner world, Lalita is the capacity for radical pleasure. When she is alive in our body, food tastes delicious—even a dry rice cake melts in the mouth. Our relationships delight us; conversation becomes communion, and the silences between us are pregnant with presence. Lalita can manifest as the delight we take in our tasks and as the pleasure of using our bodies and minds or stretching our capacities to the limit. She is the bliss that arises in deep meditation and the pleasure of fully expressing our purpose in the world when we become the best that we know we can be.”
However, when the seeker of truth is disturbed by the harshness of life and becomes overwhelmed by maya (illusion), Lalita gently goads her disciple towards a more truthful attitude. If this is not enough, she then uses the noose to move her beloved beyond the mundane and along the path to spiritual fulfillment.
Tripura Sundari as the Flow of Soma (Nectar)
Mahadevi resides in the human body as Kundalini Shakti, resting at the base of the spine. In the base chakra, she is Kali; rising to the heart chakra, she is Bhuvaneshwari; and when she reaches the crown chakra, she is Tripura Sundari.
The crown chakra is actually a complex of chakras, including the soma or amrita chakra, the fountain of the nectar of immortality, drawing its energy from the rays of the mystic moon (E). Lalita Tripura Sundari is a moon Goddess, wearing a crescent on the top of her head.
She opens the thousand petals of the crown chakra and releases their thousand currents of soma, which flood the body and mind with pleasure and bliss, an endogenous inebriation, a well-being and contentment on all levels beyond the limitations of our dualistic thoughts and emotions. Both delight and rejuvenation.
The Goddess adds to the transient worldly pleasures of samsara, an immersion in the eternal bliss of nirvana. Her energy alchemy extracts delight from all that we experience and reveals pure bliss in every event of our lives. May life be a celebration for every being, allowing soma, the nectar of grace, to flow all the time!
Even if Tripura Sundari is supreme, we should not forget that her worship does not make other practices inferior.
The Goddess is everything: she is Krishna, Buddha, Allah, Yahweh, Jesus, and she is worshipped under many names .
“Truth is one. Sages call it by different names.” — Rig Veda
Meditation with Lalita Tripura Sundari
The purpose of meditation is not relaxation, it is the expansion of consciousness and the realization of the Self, our divine nature. Our usual sense of self is confined to the boundary of the physical body, the mind and personality. But when Sundari plays inside us as awakened Kundalini, the sense of identity expands far beyond and embraces the entire cosmos as a whole. We see the world inside ourselves. We experience Oneness instead of separateness. Our finite ego fades away, and we become an infinite, loving Witness of Reality. This unity consciousness is samadhi, the goal of meditation.
Getting in tune with the Goddess
1. Invoke her presence. You can compose an invocation or simply chant one of her Gayatri Mantras:
Om Klīm Tripura Devi Vidmahe
Kāmeshwari Cha Dhimahi
Thanna Klinne Prachodayāṭh
(ī is pronounced as a long 'ee’)
2. Gaze at your favorite image of Tripura Sundari. Close your eyes and visualize her, sitting in front of you, with the radiance of her rosy light cocooning you. Feel her love, wisdom and power.
3. Mentally connect your base chakra to hers with a channel of red light. Through the channel, breathe in her kriya shakti, the energy to act in the world, and feel grounded and empowered.
4. Mentally connect your heart chakra to hers with a channel of green light. Through the channel, breathe in her iccha shakti, the energy of love and divine aspiration, and feel your heart expanding with your capacity for compassion and loving kindness.
5. Mentally connect your brow chakra to hers with a channel of indigo light. Through the channel, breathe in her jñana shakti, the energy of transcendental knowledge of yourself as the Self (Spirit), and the power of discernment, of discrimination between maya and Reality.
6. Invite her inside you, and see her form approaching and merging with yours. Feel yourself infused with beauty and bliss.
7. With the grace of the Goddess, feel your crown chakra opening. When Kameshwari, as awakened kundalini, rises through the body and unites with Kameshwara (a name of Shiva) in the crown chakra, she is uniting Consciousness with Energy. The meditator tastes the enchantment of divine love in an ecstatic union with the Absolute. Then, when the yin/yang differentiations of the Absolute into Shiva/Shakti (Consciousness/Energy) are reunited, the meditator experiences the original vacuity of the unmanifested Brahman and reaches the highest samadhi or Nirvana.
Lalita's Mantras
With yoga techniques like mantras (numinous sounds), yantras (sacred geometry diagrams), and mudras (ritual gestures or poses), we can prepare the reception of the grace of soma from the Goddess. We say “her mantra and yantra” as if they were her sonic and graphic representations, but actually, they are the Goddess in her purest form. The anthropomorphic Deity praised in hymns is the gross form that hides her essential nature, whereas the mantra is her subtle, illuminative manifestation, and the yantra, her supreme one. Her presence in many temples is not marked by an anthropomorphic image, but by her yantra, called the Shri Yantra or Shri Chakra, which is an object of devotion and rituals. As a Westerner, I understand that making offerings to a graphic looks silly, but remember that the Christian wafer is considered to be the body of Christ…
Tripura Sundari mantra is the famous Panchadashi or fifteen-syllable mantra. It is the primary mantra behind her yantra. Both the mantra and the yantra are said to be the most potent of all. The mantra is a beneficial and watery “soma mantras,” not a fiery “Kundalini mantra.” Yet, it is still very powerful and should only be used with caution by sincere aspirants who seek grace and guidance from the Goddess, with a clear mind and pure heart.
Ka E I La Hrīm
Ha Sa Ka Ha La Hrīm
Sa Ka La Hrīm
Each syllable of the mantra, each line and angle of the yantra, is infused with meaning. According to David Frawley in Inner Tantric Yoga: Working with the Universal Shakti, “The Panchadashi mantra, like the Sri Yantra, contains the entire universe and our entire nature, from the physical to the Absolute or Supreme Brahman. It holds the greatest and most secret of all yogic teachings in a cryptic mantric language which, from a few syllables, can unfold and expand to encompass all of existence.” For the meaning of each syllable, please read Inner Tantric Yoga.
There are several variations of the mantra, and Dr Frawley also gives a purna (complete) form of the mantra :
Shrīm Hrīm Klīm Aim Sauḥ
Om Hrīm Shrīm
Ka E I La Hrīm
Ha Sa Ka Ha La Hrīm
Sa Ka La Hrīm
Sauḥ Aim Klim Hrim Shrīm
(“ḥ” sound, is a half “Ha” pronounced like an echo of the preceding vowel)
(the typographic presentation is only for memorization)
I personally like a more devotional and prayer-like mantra like her mahamantra:
Aum Aīm hrīm shrīm
Aim Klīm Saum
Klīm Aim Aum
Namo Bhagavati Tripura Devi Mama Vasam Kuru Kuru Swaḥ
For those who would prefer a shorter mantra, there are three simple options with her own bija (seed sound): klim. They are very beneficial mantras to calm the heart, mind and nerves, and grant the fulfillment of deeper desires, if not of ego’s whims.
1. Klīm
2. Aim Klīm Sauḥ (specific for Bala Tripura Sundari)
3. Hrīm Shrīm Klīm Aīm Sauḥ
Here is a brief introduction to bija mantras. For more information, read also Dr. Frawley’s Mantra Yoga and Primal Sound: Secrets of Seed (Bija) Mantras (FD3).
These mantras have no meaning. They are a combination of sacred sounds that vibrate the energy centers; they are keys that open the flow of energy pathways, uplifting and transforming body, mind… and life for the purpose of spiritual evolution.
Bija (seeds) are simple one-syllable mantras like Om and Aum. Shakti bija mantras, commonly uttered for the invocation of the Goddesses, are important for meditation and healing. They carry the great forces of nature, such as the energies of prana (Om), sound (Aim), sun (Hrīm), moon (Shrīm), electricity (Krīm), and magnetism (Klīm), according to David Frawley.
As the chakra bija mantras contain the letter “a” (lam, vam, ram, yam, ham, ksham), Shakti bija contain the letter “ī“ that represents shakti in general as will power and motivation. They can orient us toward what we are seeking and set all forces in motion through currents that pervade everything.
Sundari’s mantras are composed with Om, Aum, Aim, Hrīm, Shrīm, Sauḥ in addition to her own Klīm, and therefore invoke the combined shaktis of Saraswati (Aīm), Lakshmi (Shrīm) and Parvati (Hrīm)—what is not surprising since Sundari is the Source of all deities.
Om, (D) is the sound of Brahman and Atman, the equivalent to the Christian Logos, the primordial creative vibration from which all else emerged. The Bible declares, “In the beginning was the Word, and the Word was with God and the Word was God.” The Rig Veda contains a similar passage: “In the beginning was Brahman and with Brahman was shabda (“speech sound,” or vibratory energy) and shabda was truly the supreme Brahman.”
Om is the mantra of the inner Guru; it clears the mind for meditation and attunes us to our higher Self. Om also means “yes” and is said to be the sound of assent, the willingness to say “Yes to Life” and to embrace what is.
Om is also called the Pranava since it is the controller of prana, the life force, and the infuser of prana, or the life-giver. It increases prana, expands our energy and draws it up the spine to the top of the head, where the bliss of Sundari unites with Consciousness.
Physically, the Om vibrations calm the body and mind by activating the parasympathetic nervous system, bringing a sense of focus, relaxation, and inner calmness. It is a bija sound of the sun, and it connects with the cosmic healing prana.
Aum (the diphtong “au” is pronounced like in English “How, Now, Owl”) is an expansion (FD3) of Om into the three basic sounds that humans can produce A, U, and M. It represents several trinities: creation/preservation/dissolution, waking/dreaming/deep sleep state, etc. Aum has the same general effects as Om, with a greater force and more prana. Some authors place Om at the brow chakra and Aum at the coronal chakra. They are two related but different vibrations, not two ways of pronunciation, one of which is said to be wrong, contrary to the current online controversy.
Aim (“ai” is pronounced as in “eye”) is for Shakti, the supreme energy or cosmic feminine force, what is Om is for Shiva, the cosmic masculine force. As Om is the unmanifest or expansive aspect of primal sound, Aim is the manifest or directed form. As Om serves to clear the mental field, Aim helps us focus the mind and heart in a particular manner.
Aim, the seed mantra of Sarasvati, goddess of knowledge and speech, helps in education, communication, and art. Aim is also the mantra of the guru and can be used to invoke wisdom and guidance. It increases concentration of mind and awakens the buddhi, our higher intelligence.
Hrīm is composed of the sound “Ha,” which indicates prana, with the sound “Ra,” which indicates fire, and the sound “i,” which indicates energy, focus and motivation. Hrīm is a mantra of magical force, captivation and empowerment. Hrīm sets our speech (Aīm) in motion as the kundalini force to bring about the realization of the deeper aspirations.
Hrīm is the seed mantra of Bhuvaneshwari (“Goddess of the phenomenal world”) who grants luck, prosperity, name and fame. It is called the Devi Pranava, or the equivalent of Om for the Goddess.
Hrīm relates to the Sun, the planet of the heart. It helps promote solar energy, expression and charisma, and allows for both deep feeling and deep thought. It brings joy, ecstasy and bliss. Hrīm is a specific mantra for the heart chakra and the heart on all levels: spiritual, emotional, and physical. It energizes, provides warmth, counters heart diseases of all kinds, and aids in longevity and rejuvenation.
Klīm is the soft, feminine, magnetic bija of Sundari and Krishna. Klīm is the seed mantra of desire and helps us to achieve our true wishes in life because it carries the akarshana shakti (power of attraction).
Klīm is the mantra of love and devotion, increasing the love energy within our hearts. It stimulates de secretion of tarpaka kapha, the soma of the brain that promotes well-being, soothes the nerves and calms the heart. It brings contentment to the entire being and strengthens the immune system. (5)
Shrīm, being the seed mantra of Lakshmi, goddess of prosperity and abundance, draws to us all that is good and promotes a positive evolution. Shrīm is lunar and promotes soma and beauty in general.
Shrīm relates to the heart in its feeling aspect, whereas Hrīm relates to the functional aspect. Shrīm is the mantra of faith, devotion, refuge and surrender. It can be used to take refuge in or express devotion to any deity, helping us to gain its favor and grace.
Saum and sauḥ strengthen the lunar flow of soma and bliss, and they allow this nectar from the crown chakra to flow into the heart. They are mantras of Shakti in expression, as an effusion of the heart. They soothe the brain and nervous system and promote contentment and happiness. (E,F)
They open up the “region of the moon” (the soft palate) for the descent of the soma. Fixing the inner gaze in this area and rolling up the tongue to touch it (kechari mudra) will energize all Sundari mantras.
Sauḥ takes the prime vowel sound “Au,” as in “Aum,” which carries the power of consciousness, and adds the consonant “S”, which gives shakti, stability, purity and prana. The final “ḥ” sound, a half “Ha” pronounced like an echo, serves to project the energy, allowing the soma to descend from the crown chakra to the heart and the entire body. In a multiple bijas mantra, sauḥ causes the grace of the previous syllables to flow. It is sometimes called a shakti bija because of its power to get shakti to move.
Prayer to Tripura Sundari
Tripura Sundari, Goddess of bliss, blesses every sentient beings with the joy of living. She is saubhagya (the quintessence of auspiciousness) and grants all desires. In this respect, she resembles Lakshmi. Moreover, she is called Bhoga Moksha Pradayini (Giver of both worldly enjoyments and yogic liberation).
One will be naturally tempted to petition her for a favor, which means to change what is for what we would like to be. Prayer does not seem to be consistent with the surrender to the divine will and the awareness of the beauty and perfection of the divine plan. But who prays? The ego. And we, as consciousness, observe its attempt to get its way with the Goddess. Nothing wrong. After all, surely the prayer is part of the cosmic plan. Sundari, as the personified godhead, is iccha shakti, divine will, and may be willing to change a situation to suit our desire. It is not like praying the Absolute perceived as an impersonal godhead, which is therefore the source of everything, both good and bad, and a passive witness of the Creation.
Notes and Bibliography
A. According to the Srikula tradition, of which the best-known school is Srividya, one of Shakta Tantrism's most influential and theologically sophisticated movements.
B. Here, the three worlds are the physical, subtle (astral, mental), spiritual (causal and beyond). Not the heaven, earth and the underworld divisions of shamanism and Greek mythology.
C. Brahman and Atman (universal and individual Spirit) or the “Self,” or Chaitanya (Consciousness) being omnipresent, do not “travel” from one body to the next. What reincarnates is the causal body. At death, Consciousness leave the physical body, and after a time of purification, the etheric, astral and mental bodies dissolve, living Consciousness encased in the causal body that contain the seeds of his next physical, emotional and mental bodies, according to the karma. The causal body also accumulates the essence of all the qualities that the previous personalities has developped, enriching and empowering the “soul.”
D. For those who like music while meditating, the “Devi Prayer” is a great modern hymn that gives Lalita the names of many goddesses. Devi Prayer with lyrics and translation: https://www.youtube.com/watch?v=K0rU_g7q1lc
E. This refers to the mystic moon, not the physical one. However, soma is also the nature of our earth’s satellite; so, gazing at the full moon, immersed in its cool light, it is possible to absorb soma. A mantra could be:
Om shrim Som Somaya Namaḥ
F. There is also a kechari soma mantra, or melana mantra that help the flow of soma:
Hrim Bham Sam Pam Pham Sam Ksham
Swami Sivananda said that 500,000 repetitions of this great mantra banishes wrinkles and grey hair. It is also said to save the need to eat and drink. Satya Sai Baba even described it as the “holy grail,” bringing immortality of the ego, mind, personality.
1. FD1 Frawley, David. Tantric Yoga and the Wisdom Goddesses.
Lotus Press, 2nd Ed., 2008.
FD2 Frawley, David. Inner Tantric Yoga: Working with the Universal Shakti
Lotus Press, 2008
FD3 Frawley, David. Mantra Yoga and Primal Sound: Secrets of Seed (Bija) Mantras
Lotus Press, 2010
2. Heindel, Max. Rosicrucian Cosmo-Conception. 2012.
3. Kempton, Sally. Awakening Shakti: The Transformative Power of the Goddesses of Yoga. Sound True Inc. 2013.
4. Kinsley, David. Tantric Visions of the Divine Feminine: The Ten Mahavidyas. Motilal Banarsidass Publisher. 1997
5. Vanamali, Sri Devi Lila. Shakti: The Realm of the Divine Mother.
Inner Tradition. 2008.
6. https://www.vedanet.com/the-soma-of-universal-delight/
7. Yogapedia: Causal body
8. Wikipedia: Tripura Sundari
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