Lalita Upakhyana - The Story of Lalita Tripura Sundar

Lalita Upakhyana - The Story of Lalita Tripura Sundari

In Brahmanda Purana, the story of Lalita Tripura Sundari is narrated by Lord Hayagriva (the horse-headed form of Lord Vishnu) to the great seer Agastya. Here is a brief of it.

There is a popular story in which Manmatha, the presiding deity of desire, is turned into ashes by the fire of Lord Siva's third eye. From those ashes, a demon by the name Bhandasura emerges. He acquires many powers through penance and defeats the army of Gods. He lived in his capital Shunyaka, constructed for him by Mayasura, the architect of demons.

Unable to withstand the might of Bhandasura, the gods had nowhere to go. Narada advises them to worship Sakti, the divine Mother. The gods worship the mother and perform a sacrifice to propitiate Her. The Mother emerges from the fire altar to fulfill the wishes of the gods and to dispel their fear. Since She emerged from the fire altar, She is called Agni Kunda Samudbhava. As She emerged to protect the gods and to
fulfill their aspirations, She is called deva karya samudyata. She is red in hue, the most beautiful Goddess. Lord Siva assumes the form of Kamesvara, and takes Her as His consort.

She then set out for destroying Bhanda and his armies. She is accompanied by Raja Matangi, Her minister on the one side. Raja Matangi is also called Raja Syamala, Mantrini and Nakuli. On the other side Varahi accompanied Her, the general of the Mother's armies. Varahi is also called Dandanatha. They were followed by the gods and their armies.

They announced war on Bhandasura's capital, Shunyaka, and there was a fierce battle. Varahi and Syamala started demolishing the armies of Bhanda and killing his generals. Bhanda sent his sons to arrest the attack of the divine armies, the eldest of them being Caturbahu (having four hands). Bala Maha Tripura Sundari, the child-form of the Mother, volunteered to fight Bhanda's sons and killed them.

After this, Bhanda's brothers Vishanga and Visukra, who were earlier vanquished and fled from the field, came back to fight Sri Devi's armies. Bhanda also applied a mystical contrivance to obstruct the march of Devi's armies, called vighna yantra (literally the machine of obstacles). When the Mother was merely glanced with love by the Lord Kamesvara, She gave birth to Ganesha (this is described as Kamesvara mukhaloka kalpita Sri Ganesvara). Ganesha destroyed the vighna yantra much to the
happiness of the divine armies. Then Bhanda inspired demon Gajasura to fight Ganesha, who was also killed by Him. The divine armies of Sri Devi marched forward, Vishanga was slain in this encounter by Mother Mantrini and Visukra by Varahi.

Bhanda faced the Mother directly, attacking Her with weapons inspired by mystical powers. Sri Devi destroyed his weapons with weapons inspired by the ten forms of Maha Vishnu, that emerged instantly from the ten nails of Her hands. Weapon inspired by Pasupati (a form of Lord Siva) demolished the demonic armies. Finally the weapon inspired by Maha Kamesvara, destroyed Bhandasura along with his capital Shunyaka.

The Mother was applauded and worshiped along with Lord Kamesvara.

Description of the Mother and Her Abode

The Mother is said to be red in hue (Aruna). Her abode is Manidweepa, the island of gems and pearls. It is also called Sri Nagara. It is not reachable even for Gods like Indra. It is through Her grace alone, that one can reach Her abode. She, along with Lord Kameswara, is worshiped there by lakhs of Her attendant deities. She is called Kamakala, the manifestation of desire. Out of desire for cosmic sport She acts. Out of desire for pleasing the Lord, and union with the Lord She plays. Ever smiling,
blissful and granting the boons of Her devotees, She is praised as personification of grace, bliss and mercy. She rules the universe and all aspects are Hers. All the beings, including the gods, act by Her inspiration and mercy.

In a verse meant for meditation on the Mother, She is described as:

Sindhuuraaruna vigrahaam trinayanaam maanikya moulisphurat Taara naayaka sekharaam smita mukheem aapeena vakshoruhaam PaaNibhyam aLi puurna ratna cashakam raktotpalam bibhrateem Soumyaam ratna ghatastha rakta caranaam dhyayet paraam ambikaam

Meaning the seeker meditates on the Mother (ambika), who is eternal (para), saffron-red in hue (sindhuuraaruna vigrahaa), having crown embedded with gems (manikya mouli), with Moon as an adornment over the head (taara naayaka sekharaa), three eyed (trinayanaa), eversmiling (smita mukhi), having high breasts (aapeena vakshoruhaa), with hands holding jeweled wine cup and red flowers (paaNibhyaam aLI puurna ratna cashakam raktotpalam bibhrati), ever soft and peaceful (soumyaa), with Her red lotus feet rested on a gem-decked pedestal (ratna ghatastha rakta caranaa).

Arunaam karunaa tarangitaaksheem dhruta pasa ankusa pushpa baana caapaam aNimaadibhiraavrutaam mayuukhaiH ahamityeva vibhaavaye bhavaneem

Meaning the seeker is meditating (vibhavaya) on the Mother (bhavani), red in hue (arunaa), colored and shining as Sun God (mayuukhaa), whose looks shower waves of grace and mercy (karunaa tarangitaakshi), with hands holding (dhruta) noose (pasa), goad (ankusa) andcane-bow that shoots flower-arrows (pushpa baana caapaam), with Goddesses with mystical powers in the outer rungs of Her palace-city (aNimaadibhiraavrutaa).

The first verse meditates on the Mother from head to feet. It is a general practice to meditate, describe and worship male forms or deities from feet to head upwards, and female forms or deities from head to feet downwards. Also, the Mother's feet are said to be the
abode of devotee, his ultimate destination. The second verse is about the
aspects of Sri Vidya, which are explained through the powers of Goddesses, the weapons held.