उपनिषद् · Tripurātāpinī 37
॥
देवनागरी
जाते आद्यक्षरे मातृकायाः शिरसि बैन्दवममृतरूपिणीं कुण्डलिनीं त्रिकोणरूपिणीं चेति वाक्यार्थः । एवं प्रथमस्याद्यं वाग्भवम् । द्वितीयं कामकलालयम् । जात इत्यनेन परमात्मनो जृम्भणम्
लिप्यंतरण (IAST)
jāte ādyakṣare mātṛkāyāḥ śirasi baindavamamṛtarūpiṇīṃ kuṇḍalinīṃ trikoṇarūpiṇīṃ ceti vākyārthaḥ | evaṃ prathamasyādyaṃ vāgbhavam | dvitīyaṃ kāmakalālayam | jāta ityanena paramātmano jṛmbhaṇam
शब्दशः अर्थ
संस्कृतIASTअर्थ
जाते आद्य-अक्षरे मातृकायाःjāte ādya-akṣare mātṛkāyāḥin «jāta», the first syllable of the mātṛkā
शिरसि बैन्दवम्śirasi baindavamon the head — the point
अमृत-रूपिणीं कुण्डलिनींamṛta-rūpiṇīṃ kuṇḍalinīṃhaving the form of immortality, Kuṇḍalinī
त्रि-कोण-रूपिणीं च इतिtri-koṇa-rūpiṇīṃ ca itiand having the form of a triangle
जात इति अनेन परमात्मनः जृम्भणम्jāta iti anena paramātmanaḥ jṛmbhaṇam«jāta» — by this, the unfolding of the Highest Ātman
अनुवाद
«In «jāta», the first syllable of the mātṛkā, on the head — the point, — having the form of immortality, Kuṇḍalinī, and having the form of a triangle: such is the meaning of the utterance. …«Jāta» — by this [is meant] the unfolding of the Highest Ātman».
संस्करण
14b5fb6f8ebe · प्रकाशित 7 अग॰ 2026, 5:19:24 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The word jāta, «born», is taken as the basis of the analysis and explained as paramātmano jṛmbhaṇam, «the unfolding of the Highest Ātman». Jṛmbhaṇa means «yawning, stretching, opening» — what one who has just woken does, and what an opening flower does; the word has already occurred (7, 17) and is one of this book's favorites. It is good for this reason. One who yawns does not produce the yawn by effort: he stretches, and this is a movement from within outward, without goal and without strain. So too, of the unfolding of the world it is said — not labor, but a stretching.
This description coincides with what Vaishnava books call līlā, «play»: creation is neither toil nor need, but a movement out of fullness. The Vedānta-sūtra settles the question in the same words: «[Creation is] mere play, as in the world» (2.1.33). The alphabet is here called mātṛkā, «mother», as discussed when reading Paśupata (1.3). Its first syllable is called a head, and on the head a point is placed: the letter is described as a body, with a head on which a mark is set. This device is constant in tantra and speaks to its character — letters are not signs for it, but beings.