Upanishads · Tripurātāpinī 14
॥
Devanāgarī
परो रजसे सावदोमिति तदवसाने परं ज्योतिरमलं हृदि दैवतं चैतन्यं चिल्लिङ्गं हृदयागारवासिनी हृल्लेखेत्यादिना स्पष्टं वाग्भवकूटं पञ्चाक्षरं पञ्चभूतजनकं पञ्चकलामयं व्यापठ्यत इति । य एवं वेद
Transliteration (IAST)
paro rajase sāvadomiti tadavasāne paraṃ jyotiramalaṃ hṛdi daivataṃ caitanyaṃ cilliṅgaṃ hṛdayāgāravāsinī hṛllekhetyādinā spaṣṭaṃ vāgbhavakūṭaṃ pañcākṣaraṃ pañcabhūtajanakaṃ pañcakalāmayaṃ vyāpaṭhyata iti | ya evaṃ veda
Word-by-word
SanskritIASTMeaning
परं ज्योतिः अ-मलं हृदिparaṃ jyotiḥ a-malaṃ hṛdithe highest light, stainless, in the heart
दैवतं चैतन्यं चित्-लिङ्गंdaivataṃ caitanyaṃ cit-liṅgaṃdeity, consciousness, the mark of consciousness
हृदय-आगार-वासिनी हृल्लेखाhṛdaya-āgāra-vāsinī hṛllekhādwelling in the house of the heart, Hṛllekhā
वाग्-भव-कूटं पञ्च-अक्षरंvāg-bhava-kūṭaṃ pañca-akṣaraṃthe summit of speech, five-syllabled
पञ्च-भूत-जनकं पञ्च-कला-मयम्pañca-bhūta-janakaṃ pañca-kalā-mayambegetting the five elements, made of five portions
Translation
«…in the heart — the highest light, stainless, deity, consciousness, the mark of consciousness; dwelling in the house of the heart — Hṛllekhā: by this is clearly read the summit of speech, five-syllabled, begetting the five elements, made of five portions — who knows thus».
Version
9ba7edd09a74 · published Aug 7, 2026, 5:19:24 AM UTC
Available inRUENPage between verses with
The first of the three «summits» of the mantra is named: vāg-bhava-kūṭa, «the summit of speech». The fifteen-syllabled mantra of the Goddess (to be discussed at 22) is divided into three parts called kūṭa, «summit, crest»: vāg-bhava, «the origin of speech»; kāma-rāja, «the king of desire»; śakti, «power». Each is correlated with its own domain: the first with speech and creation, the second with desire and maintenance, the third with power and dissolution.
Worth attention is the image hṛdaya-āgāra-vāsinī, «dwelling in the house of the heart». Āgāra means «house, dwelling»: the heart is called not a receptacle and not a throne, but a house, in which one lives. This difference is not merely verbal. One does not live in a shrine, but in a house; this word denotes not solemnity but ordinariness — there one eats, sleeps, converses. The Bhāgavatam speaks of Him in the heart with the same domestic words, and bhakti holds to them: not «a throne in the heart», but «He lives in the heart» — and one who lives in a house is not a guest, but one's own.