According to the Srikula tradition in Shaktism, Tripura Sundari is the foremost of the Mahavidyas, the supreme divinity of Hinduism and also the primary goddess of Sri Vidya.

Temples dedicated to her exist across India, with prominent ones in Tripura, West Bengal, Tamil Nadu, Andhra Pradesh, Telangana, Jharkhand, and Karnataka.

[5][6] The Srikula (family of Sri) tradition (sampradaya) focuses worship on Devi in the form of the goddess Lalita-Tripura Sundari.

The Kaula or Kaulachara, first appeared as a coherent ritual system in the 8th century in central India,[11] and its most revered theorist is the 18th-century philosopher Bhaskararaya, widely considered "the best exponent of Shakta philosophy".

[12] The Samaya or Samayachara finds its roots in the work of the 16th-century commentator Lakshmidhara, and is "fiercely puritanical [in its] attempts to reform Tantric practice in ways that bring it in line with high-caste brahmanical norms.

"[13] Many Samaya practitioners explicitly deny being either Shakta or Tantric, though scholars argue that their cult remains technically both.

In response to the growing threat posed by Bhandasura, the gods, led by Shiva and Vishnu, approach Lalita Tripura Sundari for help.

Lalita Tripura Sundari is a manifestation of the divine feminine energy and is considered the ultimate form of Adi Parashakti.

[14] She is often depicted as a beautiful and benevolent goddess, but when faced with the need to restore cosmic balance and protect the universe, she transforms into a fierce and powerful warrior.

The goddess, adorned with various weapons and symbols of power, engages in a fierce battle with Bhandasura and his army of demons.

With her extraordinary prowess and the assistance of her divine companions and manifestations, Lalita defeats Bhandasura and restores cosmic harmony.

The text is revered by devotees of the goddess and is recited as a form of worship and meditation to invoke her blessings and protection.

The text highlights her role in guiding seekers toward spiritual liberation through self-realization and knowledge of the highest truth.

The Tantraraja Tantra of the Shakta tradition describe that goddess Lalita assumed a male form as Krishna.

Further, in order to maintain the meter, other sahasranamas use the artifice of adding suffixes like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning of the name except in cases of interpretation.

[27] In verses 2 and 3 of the Sahasranama she is described as a Udayatbhanu Sahasrabha (the one who is as bright as the rays of thousand rising suns), Chaturbahu Samanvita (the one who has four hands) and Ragasvarupa Pashadhya (the one who is holding the rope).

[28] Chidagnikunda Sambhuta (one who was born from the altar of the fire of consciousness) and Devakarya samudyata (one who manifested Herself for fulfilling the objects of the devas) are among other names mentioned in the sahasranama.

This stotra occurs in the Brahmanda Purana (history of the universe) in the chapter of discussion between Hayagriva and Sage Agastya in Kanchipuram.

[30]The Vamakeshvara tantra says that Tripura-sundari dwells on the peaks of the Himalayas; is worshipped by sages and heavenly nymphs; has a body like pure crystal; wears a tiger skin, a snake as a garland around her neck, and her hair tied in a jata; holds a trident and drum; is decorated with jewels, flowers, and ashes; and has a large bull as a vehicle.

The Tantrasara dhyana mantra says that she is illuminated by the jewels of the crowns of Brahma and Visnu, which fell at her feet when they bowed down to worship her.

Author Douglas Renfrew Brooks says, "Lalita, like the Pancharatra conception of Lakshmi, acts independently by taking over the cosmic functions of the male deity; yet she does not defy the god's wishes".

Brooks also says, "In contrast to most Vaishnava conceptions of Lakshmi, however, Lalita destabilizes temporarily for the purpose of reasserting order".

Scholar and professor Thomas B. Coburn says, Sri Vidya, then, can be understood as one of the premier instances of Hindu Shakta Tantrism.

The power point (bindu) stands as the cosmic center, encompassed by concentric circles with lotus petal patterns denoting creation and life force.

Subhash Kak has drawn parallels between the Sri Yantra and ancient Vedic texts, emphasizing its enduring significance across Hindu spiritual thought.

Legend has it that on this auspicious day Goddess Lalita emerged from fire to defeat Bhandasura, a demon created from the ashes of Kamadeva.

Navaratri, a nine-night festival, holds immense significance as devotees engage in elaborate rituals, fasting, prayer, and recitation of sacred texts in honor of the divine feminine.

Dussehra, which marks the triumph of good over evil, often includes the worship of Tripura Sundari, emphasizing her role as a protector and nurturer.

Pournami Pooja, observed during full moon days, involves special prayers and rituals to seek her blessings.

These festivals collectively showcase the devotion, cultural richness, and spiritual connection that devotees share with Goddess Tripura Sundari.