This article examines continuities between the Hindu Tantric tradition of Tripurasundarī, which later came to be known as Śrīvidyā, and the antecedent tradition of Nityās. A prominent role of Kāmadeva (the god of love) as the consort of the principal goddess in the antecedent tradition of Nityās provides important clues for later development of the worship of Tripurasundarī. Continuities between the worship of Tripurā and the Nityā tradition include a triangle at the heart of the Śrīcakra (the principal ritual diagram), names of subordinate goddesses that clearly demonstrate a historical connection with Kāmadeva, and elements of iconography of the principal goddess modeled after visualizations of the god of love. Practices in the antecedent Nityā tradition, outlined in the Nityākaula Tantra , and the early tradition of Tripurasundarī in the Vāmakeśvarīmata were meant exclusively for a male audience, a stance that was revised in the later Śrīvidyā. Furthermore, propitiation of Tripurasundarī in the ritual sections of the Vāmakeśvarīmata served primarily to satisfy desire by means of rituals of attraction ( ākarṣaṇa ) and subjugation ( vaśīkaraṇa ). Although Kāmadeva was no longer propitiated in the Vāmakeśvarīmata , his prominent role in the ritual system of the antecedent tradition illuminates features that remained at the core of the worship of Tripurasundarī for more than a millennium.

中文翻译：

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被遗忘的配偶：Tripurasundarī早期崇拜中的女神和Kāmadeva

本文探讨了 Tripurasundarī 的印度教密宗传统（后来被称为 Śrīvidyā）与 Nityās 的先行传统之间的连续性。Kāmadeva（爱之神）作为先祖 Nityās 传统中主要女神的配偶的突出作用为后来的 Tripurasundarī 崇拜提供了重要线索。Tripurā 崇拜和 Nityā 传统之间的连续性包括在 Śrīcakra（主要仪式图）中心的三角形，清楚地表明与 Kāmadeva 的历史联系的从属女神的名字，以及以可视化为模型的主要女神的肖像元素爱神的。在 Nityākaula Tantra 中概述的先行 Nityā 传统中的实践，Vāmakeśvarīmata 中 Tripurasundarī 的早期传统是专门为男性观众设计的，这一立场在后来的 Śrīvidyā 中有所修改。此外，在 Vāmakeśvarīmata 的仪式部分中，Tripurasundarī 的和解主要用于通过吸引 (ākarṣaṇa) 和征服 (vaśīkaraṇa) 仪式来满足欲望。尽管 Kāmadeva 不再在 Vāmakeśvarīmata 中得到安抚，但他在先行传统的仪式系统中的突出作用阐明了千余年来一直是 Tripurasundarī 崇拜核心的特征。在 Vāmakeśvarīmata 的仪式部分，Tripurasundarī 的挽回主要是通过吸引 (ākarṣaṇa) 和征服 (vaśīkaraṇa) 仪式来满足欲望。尽管 Kāmadeva 不再在 Vāmakeśvarīmata 中得到安抚，但他在先行传统的仪式系统中的突出作用阐明了千余年来一直是 Tripurasundarī 崇拜核心的特征。在 Vāmakeśvarīmata 的仪式部分，Tripurasundarī 的挽回主要是通过吸引 (ākarṣaṇa) 和征服 (vaśīkaraṇa) 仪式来满足欲望。尽管 Kāmadeva 不再在 Vāmakeśvarīmata 中得到安抚，但他在先行传统的仪式系统中的突出作用阐明了千余年来一直是 Tripurasundarī 崇拜核心的特征。