Aadiparashakti...creator of the universe..

PARASHAKTI Lalitha

"श्रीविद्या जगतां धात्रीं सृष्टिस्थितिलयेश्वरी ।

 नमामि ललितां नित्यं महात्रिपुरसुन्दरी ।।"

In Eastern and Northeastern India, where Kālikā Kula is practiced, Devī Tripurasuńdarī is well known as the third Mahāvidyā Şođaşī. However, Śrīvidya Upāsakas from Southern India venerate Her as 'Ādyā' or Ādi Parāśakti. 
In Śrī Kula, Tripurasuńdarī alias Lalitā is The Supreme Sovereign of millions of universes; Śrīsāmrājnī Śrīmatsińhāsaneśvarī resides in the Bińdu of Śrīcakra in the form of Rājarājeśvarī, with Mahākāla and Mahākālī themselves acting as doorkeepers of Devī's Realm called Maņidvīpa. Those Śrīvidyā Upāsakas, who follow the Samayācāra mode of worship and consider Kulācāra to be inferior to it, believe in Mahākālī being an inferior Tāmasī form of Devī, while Lalitā is venerated as Devī's superior Sātvika form; the great Śākta exponent Śrī Bhāskara Rāya was no exception. However, not all Śrīvidyā Upāsakas subscribe to this; some are believers of the non-duality of Kālī and Lalitā.
The core of Śrī Kula is Śrīvidyā, which is usually expressed through either the fifteen-lettered Pańcadaśākşarī Vidyā or the sixteen-lettered Mahāşođaşī Mańtra. Apart from these two, Śrīvidyā is also expressed in various other modes; but those are esoteric and thus highly secretive. Primarily, Kādi and Hādi Vidyās are regarded dual forms of Śrīvidyā.

The creation narrative of Śrīvidyā is based upon monistic Pratyabhijnā philosophy of Kashmir Shaivism. It should be noted that Kashmir is the birth place of Śrīvidyā, from where it migrated to Southern India.
The ontology of this philosophy is founded on the perception of the Brahman as vested with Svatantrya Śakti, both to remain stationed in Its transcendental state as well as to evolve into the universe. This is in sharp contrast to the Kevaladvaita of Śrī Ādi Śańkarācārya, where Brahman is purely static. As a result, the phenomenal world in the latter system had to be postulated illusion. On the other hand for Kashmir Shaivism, with its ackowledgement of an inherent principle of dynamism in the nature of the Brahman, the world is an outpouring of Śiva's immense potential of self manifestation, a Līlā with his own infinite nature. Here comes in the importance of Śakti, from which Śrividya originates. 
When Śiva is Prakāśa (principle of illumination), Śakti is Vimarşa (power of reflexive awareness), by virtue of which illumination knows itself to be such and without which consciousness would have been no better than unconsciousness. 
Śhakti is Śhiva's awareness of Himself as the Perfect 'I' or 'aham' embodying all the letters from A to Ha. Together, they constitute the Ultimate Reality, since at the root they are absolutely non-dual and indistinct from one another. The Śhaiva texts recognise Brahman as Paramaśiva united with Śhakti, while Śhāktas call it Parāśakti in oneness with Śiva. The two in fact are synonymous and all the attributes of Śiva such as transcendence and absoluteness apply to Śhakti as well and vice versa. When Brahman is both Prakāśa as well as Vimarşa, It is embodied as "Śhivaśhakti-Aikarūpiņī" Parābhațțārikā Śrīmat Mahātripurasuńdarī.

She, who predates the Tritejas (moon, sun & fire) is renowned as 'Tripurā'. By Her own will, She manifested Herself into dual forms of white Kāmeśvara (Śiva) and red Kāmeśvarī (Śakti); Their combined form emerges as pink Miśrabińdu. These three points- white, red and pink together constitute an inverted triangle, which is the symbol of Yonimaņđala. This Yonīmaņđala itself is renowned as Kāmakalā and is the form of Devī Tripurā. The three points are symbols of moon, sun & fire, Devī Kāmakalā comprising of these three Tatvas Herself is Mahātripurasuńdarī.

In Bahvřcopaņişat, it has been documented that in former times, Devī alone existed; from Her, emerged the entire creation. She is renowned as Kāmakalā & Śřńgārakalā, and is origin of Brahmā, Vişņu and Rudra. 
Apart from that, we also see Tripurasuńdarī as 'Ādyā' in the "Māhatmyakhaņđa" of Tàmantric compendium Tripurā Rahasya. Here too, Devī existed before any creation took place. By Her own will, She prduced three Śaktis- Icćā, Jnāna and Kriyā. From these three Śaktis, the Tridevas were born; Rudra from Icćhāśakti, Vişņu from Jnānaśakti and Brahmā from Kriyāśhakti. The three of them gained control over their senses and began performing sever austerities in the void (since there was no day, night, sun, stars etc at that time). Appeased by their austerities, Devī made an announcement from the sky and employed Brahmā to create, Vişņu to sustain and Rudra to destroy. Tridevas got busy with their work but got fatigued soon; the sought Tripurā's help. Responding to their prayers, Mahātripurasuńdarī appeared before them in an incredible form having twelve arms, ten faces and twenty-five eyes. 
Thereafter, from the energies of the three Gods Devī created three Goddesses. From Brahmā's energy was created Lakşmī, having red complexion and seated upon a lotus. From Vişņu's energy emerged Raudrī, having black complexion and riding a lion. From Rudra's energy came Sarasvatī, having white complexion and riding a swan. After creating these three Śaktis, Mahātripurasuńdarī united Brahmā with Sarasvatī, Vişņu with Lakşmī and Rudra with Raudrī.

In the subsequent sections of Tripurā Rahasya, we see an instance of Tridevas praying to Tripurasuńdarī to assume the Saguņa form of Rājarājeśvarī and govern millions of universes as The Supreme Sovereign. Devī directed them to go to Maņidvīpa (the abode of Devī in the middle of the nectar ocean) and meditate upon their Cidāgnikuņđa, imagining Devī in either male or female form. Upon reaching Maņidvīpa, Tridevas arranged for a Yajna; Rudra kindled fire from His third eye, Vişņu made oblations of His knowledge and Brahmā offered His negativity as animal sacrifice.

As Tridevas meditated upon Devī, She assumed an incredible form, which had red complexion like hibiscus flowers, four arms and three eyes. She was bejewelled and clad in red vestments. She held a goad and a noose as with two hands, while with the other two hands held a sugarcane bow and five flower arrows. The Great Goddess Lalitā demanded for a seat to sit upon, but Brahmā, despite all His efforts failed to construct a seat. At that time, Sadāśiva & Īśvara appeared there, and by the command of Devī, Sadāśiva created Pańcapretāsana from the essence of the five deities & offered it to Devī.
For Her residence, Sadāśiva also create the Cińtāmaņigřha and then requested Her to split Herself in dual forms of male and female. Thus, Mahātripurasuńdarī split Herself into two and the right half became Kāmeśvara, while She Herself in the form of Kāmeśvarī. Renowned as " Svādhīnavallabhā", She resides in Maņidvīpa and governs the entire creation.....

Special thanks to my brother aadi, for helping me in this chapter......
I couldn't describe her without your help...

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