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GARBAUPANISHAT
Introduction:
ThisUpanishad explains in detail about the conception and growth of achild in the mother�s womb. At each stage of development in thewomb, the physical condition of the child�s body and the mentalstate and the condition of the jeevan (the soul) within is alsoexplained in detail in this scripture. It is great wonder that ourancient Rishis (the seers of truth) were able to grasp and visualizesuch intense secrets about
the body and soul in those ancient dayswhen there were no traces of today�s modern science and research.To go a step ahead, we can even say that parts of this Upanishad areyet to be physically researched and understood by the modernscientists and will remain unknown to the Science world till suchtime. This Upanishad is part of the Krishna Yajur Veda.
TheUpanishad:
OM!May Brahman protect us (the Guru and Sishya) both! May he give usboth (enough) to enjoy! Efficiency may we both attain! Effective mayour study prove! May we not hate (each other) at all!
OmShanti ! Shanti ! Shanti !
Thehuman body is constituted of five things (the five forces of earth,sky, air, water and fire) and is of six shelters (like the physical,ethereal and so on). It is of six different characters and sevencompounds, three impurities and has two points of source of birth. Itis dependent on four types of food.
1. Why is the bodycalled as �Panchaatmakam?� (Pancha-Five)
Because it isconstituted out of the five forces of nature � viz., earth, water,fire, air and sky.
2.Out of the body which portionsrepresent each such force of nature ?
That portion which is hardis representative of the earth, the liquid one is of the water, thehot one is of the fire, the airy portion is of the air and theportion which gives space is representative of the sky or thespace.
The earth force enables to sustain, water helpsconsolidation, fire enlightens, air makes the team work, and thespace gives time and options to carry on the various duties.
Eachof the sense organs are created for some specific purpose � the ear(srodhram) for hearing sounds, the skin (twak) for feeling the touch,eyes (cakshu) for the vision, tongue (jihvah) for enjoying the taste,nose (naasi) to smell, the birth organ (upastham) to enjoy pleasureand the rectum (apaanam) to shed theunwanted from the body.
The jivan (or the soul) identifiesthrough the brain, desires with the mind and speaks with the language(vaak).
3.Why is the body said to be having six shelters ?
Itcan sense and distinguish the six forms of taste such as sweet, sour,salty, bitter etc.,
The seven forms of basic sound viz.,shatjam, rishabam, gaanthaaram, madhyamam, panchamam, daivatam andnishaadam, alongwith the other three viz., ishtam, anishtam andpranidaanam constitutes the ten basic forms of sound.
Again,the colors are basically of seven types viz., white, red, black,smoky gray, yellow and golden white.
Why is the bodysaid to be of seven compounds ?
When a man gets to possess andenjoy the material objects which are meant for such enjoyment,because of the good combination of such objects, six types of taste(rasam) are brought in. Out of such taste is created the blood, fromthe blood the tissue, from the tissue the fat, from the fat thenerves, from nerves the bones, from bones the body, and from the bodythe reproductive fluids. Thus there are seven compounds and
the bodyis formed of such compounds. When there is a join or combination ofthe male and female reproductive fluids, the garbha (pregnancy or theembryo) is formed. That garbha is controlled by the Hridayam (theheart). The heart houses an ever-burning internal fire from which abiological fire is generated, which in turn, gives birth to air. Thatair, which runs throughout the body, ultimately and dutifully tracesback its route to the Hridayam or the Heart, as a rule laid down bythe Supreme.
Theformation of the embryo and its stages of development
Ona perfect day and on the uniting of the male and female reproductivefluids, after the lapse of one night, the embryo is in a mixed(semi-fluid) state. After seven nights from thereon, it takes theshape of a bubble formed out of water. At the end of a fortnight, ittakes the shape of a solid lump. It gets solidified and hardened atthe end of one month.
In two months, the head takes form. Atthe end of three months, the legs and foot are formed. And by thefourth month, the wrist, stomach and the hip, waist etc are formed.During the fifth month, the spine and the adjoining bones get shaped.The Mouth, Nose, Eyes and the Ears are all formed during the sixthmonth.
In the seventh month, life or the jivan entersthe body shaped so far. By the eighth month, it attains full shapeand gets fulfilled with all other remaining parts. If the potency ofthe father (the male) is stronger than the mother, it becomes a maleand vice-versa. If the potency of both the father and the mother areequal with no pulling force in either, it becomes a nabumsaka.(neither a male nor a female)
It is born as a blind or as adeaf or dumb or short or with other deficiency due to any mentalconfusion during the period of pregnancy. If the male reproductivefluid is split because of the air moving around in the body, twinsare born. When the body comprised of the five natural forces acquiresintelligence by the infusion of the jivan (or the soul), it alsoacquires the five intellectual organs and the brain, which enablesthe jivan to distinguish between different forms of objects andtastes.
Having obtained this intelligence, the jivanimmediately starts contemplating on the eternal syllable �OM�.Once he digests the essence of the same, he understands the fact thatthe eight basic forces (five sense organs, the mind, intellect andego) and their sixteen variants belong to the soul or the jivanresiding in the body.
Whatever is consumed or drunk bythe mother passes through the nerves dovetailed with the child�s tothe jivan, which is satisfied with such feed.
It isduring the ninth month that all the sense organs and intellect organsattain completeness. And during this time, the jivan is reminded ofits previous birth and it realizes all the good and bad deeds itcommitted during such previous birth.
Thus thinks the jivan:�By me thousands of birth points (vagina) have been seen; variousfoods have been tasted; and innumerable times mother�s milk hasbeen drunk (to convey that the jivan had various mothers during itsearlier births). I have born and died again and again. All my nearand dear (of earlier births) for whom I performed various actions (inearlier births), whether good or bad, have enjoyed the benefits of
myactions and have left me all alone. I am left behind all alone. OnceI come out of this birth source (vagina), I am going to surrendermyself to the destroyer of all sins and the Salvation provider �Maheswara, also called as Naaraayana (or the Supreme Being called byvarious names). I am going to chant his name and other mantras todestroy all my sins carried from my earlier births.
OnceI come out of this birth source, I am going to practice the GnaanaYoga (the pursuit of knowledge) strictly to destroy all my sins andto release myself from the bondings of all actions in thismaterialistic world. Once I come out of this birth source, I am goingto contemplate on this Supreme Divine Brahman.� � These are thethoughts of the jivan during the time it remains in thewomb.
However, when he reaches the birth source (vagina) andcomes out of it with great difficulty on to the earth, he isinflicted with the illusory force (Maya) created by Vishnu andimmediately forgets all the previous births and the deeds performedtherein. His memory is cleansed of all the history the very moment hefirst inhales the air after coming to the earth.
Why is thebody called as �Sariram� ?
The body is composed of threedifferent types of fire � viz., Gnaana agni, darsana agni andkoshta agni. Koshta agni is that fire which enables the digestion ofall that is consumed by the human. It creates the internal fire thatis used to combust all the materials in taken. Darsana agni is theinternal fire that gives the power of seeing to the eyes with whichwe are able to see different objects. Gnaana agni is that fire ofknowledge
which enables one to distinguish between the good and bad.These three fires have taken their positions in one�s face, stomachand the heart and are referred by the names aahavaniyaagni,kaarhapatneeyaagni and dakshinaagni respectively. With these firespresent within, an internal homa or yagna (or the ritual sacrifice)takes place within a human body regularly and incessantly.
Atmaor the soul is the performer of the homa; the mind is the Brahma (theone who makes it happen); the bad intentions such as anger, greed,jealousy, desire etc are the sacrificial objects (comparable to theanimals sacrificed); Mental strength or control is the vow;Contentment and the intellectual organs are the utensils that can beutilized in the homa; the sense organs are the sacrificial objects(comparable to the Havis or the
rice) to be used; the Head or theskull is the utensil; the Hair thereon is the Darbha (the dried grassused in homa); the face is the sacrificing stage and the two lines ofteeth, the bones, nerves and tissue are comparable to the otherutensils and objects used in a Homa.
Constitutionof a human body:
(Apartfrom what is said in the earlier paragraphs), The human body consistsof 107 secret spots (comparable to the genitals), 180 junctionpoints, 109 nerves called as �snaayu�, 700 other nerves, 500tissue groups (muscle), 360 bones, four and a half crore hairs, 8palam (palam is an old measure that weighs around 35 grams) weighingHeart and 12 palam weighing tongue.
The body also has got one ser(ser is a measure weighing around 300 grams) weighing biologicalfire, two ser weighing watery substance, a quarter ser weighing semenor other reproductive fluid and two-sers weighing fat. There is nolaid down measure or weight of the urinary or the other solidexcretions, which are dependent on the intake.
(Having thusknown the complete constitution of a human body), one shouldunderstand his composition and divert all his power and energy intothe path of attaining salvation. This Moksha Sastra (the scriptureleading to Salvation) was enunciated by the great sage, Pippalaada.This Moksha Sastra (the scripture leading to Salvation) wasenunciated by the great sage, Pippalaada. (second stress given in theUpanishad itself).
OM! May Brahman protect us (the Guru andSishya) both! May he give us both (enough) to enjoy! Efficiency maywe both attain! Effective may our study prove! May we not hate (eachother) at all!
OmShanti ! Shanti ! Shanti !
Introduction:
ThisUpanishad explains in detail about the conception and growth of achild in the mother�s womb. At each stage of development in thewomb, the physical condition of the child�s body and the mentalstate and the condition of the jeevan (the soul) within is alsoexplained in detail in this scripture. It is great wonder that ourancient Rishis (the seers of truth) were able to grasp and visualizesuch intense secrets about
the body and soul in those ancient dayswhen there were no traces of today�s modern science and research.To go a step ahead, we can even say that parts of this Upanishad areyet to be physically researched and understood by the modernscientists and will remain unknown to the Science world till suchtime. This Upanishad is part of the Krishna Yajur Veda.
TheUpanishad:
OM!May Brahman protect us (the Guru and Sishya) both! May he give usboth (enough) to enjoy! Efficiency may we both attain! Effective mayour study prove! May we not hate (each other) at all!
OmShanti ! Shanti ! Shanti !
Thehuman body is constituted of five things (the five forces of earth,sky, air, water and fire) and is of six shelters (like the physical,ethereal and so on). It is of six different characters and sevencompounds, three impurities and has two points of source of birth. Itis dependent on four types of food.
1. Why is the bodycalled as �Panchaatmakam?� (Pancha-Five)
Because it isconstituted out of the five forces of nature � viz., earth, water,fire, air and sky.
2.Out of the body which portionsrepresent each such force of nature ?
That portion which is hardis representative of the earth, the liquid one is of the water, thehot one is of the fire, the airy portion is of the air and theportion which gives space is representative of the sky or thespace.
The earth force enables to sustain, water helpsconsolidation, fire enlightens, air makes the team work, and thespace gives time and options to carry on the various duties.
Eachof the sense organs are created for some specific purpose � the ear(srodhram) for hearing sounds, the skin (twak) for feeling the touch,eyes (cakshu) for the vision, tongue (jihvah) for enjoying the taste,nose (naasi) to smell, the birth organ (upastham) to enjoy pleasureand the rectum (apaanam) to shed theunwanted from the body.
The jivan (or the soul) identifiesthrough the brain, desires with the mind and speaks with the language(vaak).
3.Why is the body said to be having six shelters ?
Itcan sense and distinguish the six forms of taste such as sweet, sour,salty, bitter etc.,
The seven forms of basic sound viz.,shatjam, rishabam, gaanthaaram, madhyamam, panchamam, daivatam andnishaadam, alongwith the other three viz., ishtam, anishtam andpranidaanam constitutes the ten basic forms of sound.
Again,the colors are basically of seven types viz., white, red, black,smoky gray, yellow and golden white.
Why is the bodysaid to be of seven compounds ?
When a man gets to possess andenjoy the material objects which are meant for such enjoyment,because of the good combination of such objects, six types of taste(rasam) are brought in. Out of such taste is created the blood, fromthe blood the tissue, from the tissue the fat, from the fat thenerves, from nerves the bones, from bones the body, and from the bodythe reproductive fluids. Thus there are seven compounds and
the bodyis formed of such compounds. When there is a join or combination ofthe male and female reproductive fluids, the garbha (pregnancy or theembryo) is formed. That garbha is controlled by the Hridayam (theheart). The heart houses an ever-burning internal fire from which abiological fire is generated, which in turn, gives birth to air. Thatair, which runs throughout the body, ultimately and dutifully tracesback its route to the Hridayam or the Heart, as a rule laid down bythe Supreme.
Theformation of the embryo and its stages of development
Ona perfect day and on the uniting of the male and female reproductivefluids, after the lapse of one night, the embryo is in a mixed(semi-fluid) state. After seven nights from thereon, it takes theshape of a bubble formed out of water. At the end of a fortnight, ittakes the shape of a solid lump. It gets solidified and hardened atthe end of one month.
In two months, the head takes form. Atthe end of three months, the legs and foot are formed. And by thefourth month, the wrist, stomach and the hip, waist etc are formed.During the fifth month, the spine and the adjoining bones get shaped.The Mouth, Nose, Eyes and the Ears are all formed during the sixthmonth.
In the seventh month, life or the jivan entersthe body shaped so far. By the eighth month, it attains full shapeand gets fulfilled with all other remaining parts. If the potency ofthe father (the male) is stronger than the mother, it becomes a maleand vice-versa. If the potency of both the father and the mother areequal with no pulling force in either, it becomes a nabumsaka.(neither a male nor a female)
It is born as a blind or as adeaf or dumb or short or with other deficiency due to any mentalconfusion during the period of pregnancy. If the male reproductivefluid is split because of the air moving around in the body, twinsare born. When the body comprised of the five natural forces acquiresintelligence by the infusion of the jivan (or the soul), it alsoacquires the five intellectual organs and the brain, which enablesthe jivan to distinguish between different forms of objects andtastes.
Having obtained this intelligence, the jivanimmediately starts contemplating on the eternal syllable �OM�.Once he digests the essence of the same, he understands the fact thatthe eight basic forces (five sense organs, the mind, intellect andego) and their sixteen variants belong to the soul or the jivanresiding in the body.
Whatever is consumed or drunk bythe mother passes through the nerves dovetailed with the child�s tothe jivan, which is satisfied with such feed.
It isduring the ninth month that all the sense organs and intellect organsattain completeness. And during this time, the jivan is reminded ofits previous birth and it realizes all the good and bad deeds itcommitted during such previous birth.
Thus thinks the jivan:�By me thousands of birth points (vagina) have been seen; variousfoods have been tasted; and innumerable times mother�s milk hasbeen drunk (to convey that the jivan had various mothers during itsearlier births). I have born and died again and again. All my nearand dear (of earlier births) for whom I performed various actions (inearlier births), whether good or bad, have enjoyed the benefits of
myactions and have left me all alone. I am left behind all alone. OnceI come out of this birth source (vagina), I am going to surrendermyself to the destroyer of all sins and the Salvation provider �Maheswara, also called as Naaraayana (or the Supreme Being called byvarious names). I am going to chant his name and other mantras todestroy all my sins carried from my earlier births.
OnceI come out of this birth source, I am going to practice the GnaanaYoga (the pursuit of knowledge) strictly to destroy all my sins andto release myself from the bondings of all actions in thismaterialistic world. Once I come out of this birth source, I am goingto contemplate on this Supreme Divine Brahman.� � These are thethoughts of the jivan during the time it remains in thewomb.
However, when he reaches the birth source (vagina) andcomes out of it with great difficulty on to the earth, he isinflicted with the illusory force (Maya) created by Vishnu andimmediately forgets all the previous births and the deeds performedtherein. His memory is cleansed of all the history the very moment hefirst inhales the air after coming to the earth.
Why is thebody called as �Sariram� ?
The body is composed of threedifferent types of fire � viz., Gnaana agni, darsana agni andkoshta agni. Koshta agni is that fire which enables the digestion ofall that is consumed by the human. It creates the internal fire thatis used to combust all the materials in taken. Darsana agni is theinternal fire that gives the power of seeing to the eyes with whichwe are able to see different objects. Gnaana agni is that fire ofknowledge
which enables one to distinguish between the good and bad.These three fires have taken their positions in one�s face, stomachand the heart and are referred by the names aahavaniyaagni,kaarhapatneeyaagni and dakshinaagni respectively. With these firespresent within, an internal homa or yagna (or the ritual sacrifice)takes place within a human body regularly and incessantly.
Atmaor the soul is the performer of the homa; the mind is the Brahma (theone who makes it happen); the bad intentions such as anger, greed,jealousy, desire etc are the sacrificial objects (comparable to theanimals sacrificed); Mental strength or control is the vow;Contentment and the intellectual organs are the utensils that can beutilized in the homa; the sense organs are the sacrificial objects(comparable to the Havis or the
rice) to be used; the Head or theskull is the utensil; the Hair thereon is the Darbha (the dried grassused in homa); the face is the sacrificing stage and the two lines ofteeth, the bones, nerves and tissue are comparable to the otherutensils and objects used in a Homa.
Constitutionof a human body:
(Apartfrom what is said in the earlier paragraphs), The human body consistsof 107 secret spots (comparable to the genitals), 180 junctionpoints, 109 nerves called as �snaayu�, 700 other nerves, 500tissue groups (muscle), 360 bones, four and a half crore hairs, 8palam (palam is an old measure that weighs around 35 grams) weighingHeart and 12 palam weighing tongue.
The body also has got one ser(ser is a measure weighing around 300 grams) weighing biologicalfire, two ser weighing watery substance, a quarter ser weighing semenor other reproductive fluid and two-sers weighing fat. There is nolaid down measure or weight of the urinary or the other solidexcretions, which are dependent on the intake.
(Having thusknown the complete constitution of a human body), one shouldunderstand his composition and divert all his power and energy intothe path of attaining salvation. This Moksha Sastra (the scriptureleading to Salvation) was enunciated by the great sage, Pippalaada.This Moksha Sastra (the scripture leading to Salvation) wasenunciated by the great sage, Pippalaada. (second stress given in theUpanishad itself).
OM! May Brahman protect us (the Guru andSishya) both! May he give us both (enough) to enjoy! Efficiency maywe both attain! Effective may our study prove! May we not hate (eachother) at all!
OmShanti ! Shanti ! Shanti !