The first forty one are dealing with the Mantra, Yantra, and the other partly philosophical and partly ritualistic ideologies of the Śākta cult as also with the mysteries of Kuṇḍalinī Yoga. This portion is called Ānandalaharī, the Flood of Bliss. The fifty-nine verses that follow give a description of the form of the Devī utilising most of the

Bhāskararāya himself in his book called ‘Setu-bandha,’ which is a commentary on Nitya-ṣoḍaśikārṇava of Vāmakesvara Tantra, and also in his Lalitā-sahasranāma Bhāṣya and Varivasyā Rahasya has expounded the methods and philosophy of Śakti worship. These three works of Bhāskararāya are considered the Prasthāna Traya of Śrī-Vidyā.

Whereas the Vedantic method of enquiry is one of rejection and eliminaion, the Tantric method is one of acceptance and sublimation.

Referring to the Śākta Tantras, which are sixtyfour in number; the Saundaryalaharī says that after Śiva had filled the world with the other Tantras, He gave out, at the request of Devī, the Śrī Tantra which fulfils the objects covered by all the other Tantras, and this is known as the worship of Tripurā or Śrī-Vidyā.

In most of the Purāṇas, the importance of Śakti worship is alluded to. In the Śrīmad Bhāgavatam, we see Rukmiṇī worshipping at the shrine of Ambikā before her marriage. The Devī Ḅhāgavatam deals entirely with the glory of the Divine Mother. The Brahmāṇḍa Purāṇa contains Lalitā Sahasranāma and Triśatī with detailed instructions regarding modes of

Śrī Rāmakṛṣṇa says: “That which is Brahman is also Kālī, the Mother, the Primal Energy. When inactive, It is called Brahman.

The origin of Śakti worship can be traced to such Vedic texts as Śri-Sūktam, Durgā-Sūktam, Bhū-Sūktam, Bahvrcopaniṣad, Tripuropaniṣad, Bhāvanopaniṣad and other Devī Upaniṣads. In Sandhyā Upāsanā, we think of Gāyatrī Devī in the solar orb and imagine that the sun shines by Her effulgence and that She is also the Truth which has kindled the light of

In the Mahābhārata, there is reference to Śakti worship in many contexts. Before entering the Matsya kingdom for spending the last year of exile incognito, Dharmaputra prays to Durgā. At the commencement of the battle of Kurukṣetra Srī Kṛṣṇa asks Arjuna to get down from the chariot and to pray to Durgā, and Arjuna does so.

Mantra, Yantra and Tantra form the three corners of the triangle of Śrī-Vīdyā. Mantra is visualized in the Yantra. The worship of the Yantra, internal and external, and the practice of Kuṇḍalinī Yoga and other Sādhanas constitute the Tantra or modus operandi.