{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/tmu/tmu18.htm","path":"hin/tmu/tmu18.htm","source_url":"https://sacred-texts.com/hin/tmu/tmu18.htm","text":"Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914]\nOm. The body is composed of the five (elements); it exists in the five (objects of sense, etc.); it has six supports: it is associated with the six gu\u1e47as; it has seven \u1e0dh\u0101\u1e6dus (essential ingredients) and three malas (impurities); it has three yonis (wombs) and is formed of four kinds of food.\nWhy is the body said to be composed of five? Because there are five elements in this body (viz.), p\u1e5b\u1e6dhiv\u012b, \u0101pas, agni, v\u0101yu, and \u0101k\u0101\u015b. In this body of five elements, what is the p\u1e5b\u1e6dhiv\u012b element? what \u0101pas? what agni? what v\u0101yu? and what \u0101k\u0101\u015b? P\u1e5b\u1e6dhiv\u012b is said to be that which is hard; \u0101pas is said to be that which is liquid; agni is said to be that which is hot; v\u0101yu is that, which moves; \u0101k\u0101\u015b is that which is full of holes (or tubes 2). Of these, p\u1e5b\u1e6dhiv\u012b is seen in supporting (objects), \u0101pas in cohesion, \u1e6dejas (or agni) in making forms visible, v\u0101yu in moving, \u0101k\u0101\u015b chiefly in avak\u0101\u015ba (viz., giving space). (Then what are the five objects of sense, etc.?) The ear exists in sound, the skin in touch, the eye in forms, the tongue in taste, and the nose in odour. (Then) the mouth (exists) in speech, the hand in lifting, the feet in walking, the anus in excreting, and the genitals in enjoying. (Then) through bu\u1e0d\u1e0dhi, one knows and determines; through manas, he thinks and fancies; through chi\u1e6d\u1e6da, he recollects; through aha\u1e45k\u0101ra, he feels the idea of 'I'. Thus these perform their respective functions.\nWhence the six supports? There are six kinds of rasas (essences or tastes)\u2014sweet, sour, saltish, bitter, astringent, and pungent. The body depends upon them while they depend upon the body. There are six changes of state (viz.), the body exists, is born, grows, matures, decays, and dies. And there are also six chakras (wheels) depending on the \u1e0dh\u0101m\u0101ni (nerves), (viz.), m\u016bl\u0101\u1e0dh\u0101ra, sv\u0101\u1e0dhishth\u0101na, ma\u1e47ip\u016braka, an\u0101ha\u1e6da, vi\u015bu\u1e0d\u1e0dhi, and \u0101j\u00f1\u0101. Also the gu\u1e47as are six\u2014k\u0101ma (passion) and others and \u015bama (mental restraint) and others; there being properly\u2014association (with the former) and devotion (to the latter). Then there are seven kinds of sounds, (viz.), shadja (sa), \u1e5bshabha (ri), g\u0101n\u1e0dh\u0101ra (ga), ma\u1e0dhyama (ma), pa\u00f1chama (pa), \u1e0daiva\u1e6da (da), and nish\u0101\u1e0da (ni), which are stated to be seven agreeable and disagreeable ones; and there are seven kinds of \u1e0dh\u0101\u1e6dus having seven colours, (viz.), \u015bukla (white), rak\u1e6da (red), k\u1e5bsh\u1e47a (dark-blue or indigo), \u1e0dh\u016bmra (blue), p\u012b\u1e6da (yellow), kapila (orange-red), and p\u0101\u1e47dara (yellowish white). In whomsoever these substances arise and increase, the rasa (essence) is the cause of the one following and so on (as stated below). (These) rasas are six in number; from the rasas (probably chyme) arises blood: from blood, flesh; from flesh, fat; from fat, bones; from bones, marrow; and from marrow, \u015bukla (the male seminal fluid). From the union of \u015bukla and \u015bo\u1e47i\u1e6da (the female vital energy), occurs garbha (conception in the womb). Being stationed in the heart, it is led. In the heart of persons, (there is) an internal agni; in the seat of agni, there is bile; in the seat of bile, there is v\u0101yu; in the seat of v\u0101yu, is h\u1e5b\u1e0dya (heart or \u0100\u1e6dm\u0101).\nThrough having connection at the \u1e5b\u1e6du (season) fit for raising issues, it (the embryo formed in the womb) is like water in the first night; in seven nights, it is like a bubble; at the end of half a month, it becomes a ball. At the end of a month, it is hardened; in two months, the head is formed; in three months, the region about the feet; and in the fourth month, the region about the stomach and the loins and also ankle is formed; in the fifth month, the back (or spinal) bone; in the sixth, the face of the nose, eyes, and ears; in the seventh, it becomes united with J\u012bva (\u0100\u1e6dm\u0101); in the eighth month, it becomes full (of all organs); in the\nninth, it becomes fatty. \u015aukla belongs to men and \u015bo\u1e47i\u1e6da to women. Each (by itself) is neutral (or is powerless). (But in their combination) a son is born when the father's seed preponderates. A daughter is born when the mother's seed preponderates. Should both be equal, a eunuch is born. Since females have more of passion, on account of their deriving more pleasure (than males from sexual union), a greater number of females are born. Action corresponds to the mental state (of the actor). Hence the child (born) takes after (the thought of) the parents. From parents with minds full of anxieties (at the time of union) are born the blind, the lame, the hunchback, the dwarf, and the limbless. (From impregnation) during the eclipses of the sun and the moon, children are born with defective limbs. Increase or decrease, similarities or dissimilarities of bodies arise (in children) through the influence of time, place, action, \u1e0dravya (substance), and enjoyment. From a well-conducted intercourse (or union), the child being born with the form of the father possesses, his qualities, just as the image in a glass reflects truly the original. When \u015bukla bursts into two through the interaction (or blowing against one another) of the v\u0101yu of both \u015bukla and \u015bo\u1e47i\u1e6da, then twins (of the same sex) are born. In the same manner when the re\u1e6das (the seminal fluids), viz., (\u015bukla and \u015bo\u1e47i\u1e6da) of both the parents burst into two, then mixed progeny (male and female) is the result. Among mankind, five embryos (only can be formed at a pregnancy in the womb). A womb with one embryo is common. There are some with two. Those with three are only to be found (as rarely) as one in a thousand. Where there is a frequent pouring (of seminal fluid into the womb), a greater number of limbs is produced (in the child). When the pouring (within the womb) is only once, then the child becomes dried up (or contracted). By pouring (within) more than once, couples are (sometimes) born.\nThen, (viz., in the ninth month), this (in the body) made of the five elements and able to sense odour, taste, etc., through \u1e6dejas (spiritual fire), etc., which is also made up of the five elements\u2014this cognizes the indestructible Omk\u0101ra through its deep wisdom and contemplation. It cognizes as the one letter\n[paragraph continues] (Om). Then there arise in the body the eight prak\u1e5b\u1e6dis 1 and the sixteen vik\u0101ras (changes). Through the food and drink of the mother transmitted through her n\u0101dis, the child obtains pr\u0101\u1e47a. In the ninth month, it is full of all attributes.\nIt then remembers its previous births, finds out what has been done and what has not been done, and discriminates between actions, right and wrong. (Then it thinks thus:) Many thousands of wombs have been seen by me, many kinds of food have been tasted (by me), and many breasts have been suckled (by me). All parts of the world have been my place of birth, as also my burning-ground in the past. In eighty-four lakhs 2 of wombs, have I been born. I have been often born and have often died. I have been subject to the cycle of rebirths very often. I have had birth and death, again birth and death, and again birth (and so on). There is much suffering whilst living in the womb. Delusion and sorrow attend every birth. In youth are sorrow, grief, dependence on others, ignorance, the non-performance of what is beneficial) laziness, and the performance of what is unfavourable. In adult age, (the sources of sorrow are) attachment to sensual objects and the groaning under the three kinds 3 of pain. In old age anxiety, disease, fear of death, desires, love of self, passion, anger, and non-independence\u2014all these produce very great suffering. This birth is the seed of sorrow, and being of the form of sorrow is unbearable. I have not attained the \u1e0dharma of niv\u1e5b\u1e6d\u1e6di, (viz., the means of overcoming the cycle of re-birth) nor have I acquired the means of yoga and j\u00f1\u0101na. Alas! I am sunk in the ocean of sorrow and find no remedy for it. Fie on aj\u00f1\u0101na! fie on aj\u00f1\u0101na! fie on the troubles caused by passion and anger; fie on the fetters of sams\u0101ra (the mundane existence)! I shall attain wisdom from a guru. If I get myself freed from the womb, then I shall practise s\u0101\u1e45khya yoga which is the cause of the extinction of all evil and the bestower\nof the fruit of emancipation. If I get myself freed from the womb, I shall seek refuge in Mahe\u015bvara (the great Lord) who is the cause of the extinction of all evil and bestower of the (four 1) ends of life. If I get myself freed from the womb, then I shall seek refuge in that Lord of the world who is the Chi\u1e0d\u0101\u1e6dm\u0101 of all \u015bak\u1e6dis and the cause of all causes. If I get myself freed from the womb, then I shall seek refuge in that supreme Lord Bharga\u1e25 (\u015aiva or light) who is pa\u015bupa\u1e6di (the lord of pa\u015bus or souls), Ru\u1e0dra, Mah\u0101\u1e0deva (the great Deva) and the Guru of the world. If I get myself freed from the bondage of the womb, I shall perform great penances. If I get myself freed from the passage of the womb, I shall worship Vish\u1e47u in my heart who is the bestower of nectar, who is bliss, who is N\u0101r\u0101ya\u1e47a, and who never decays. I am now confined in my mother's womb; and were I freed from its bonds, I shall please the divine V\u0101su\u1e0deva without diverting my mind from Him. I am burnt through actions, good and bad, committed by me alone before for the sake of others, whilst those who enjoyed the fruits thereof have disappeared. Through non-belief (unspirituality), I formerly gave up all fear (of sin) and committed sins. I now reap their fruits. I shall become a believer hereafter 2.\"\nThus does the J\u012bva (\u0100\u1e6dm\u0101) within the (mother's womb) contemplate again and again the many kinds of miseries (it had undergone), and remembering always the miseries of the cycle of re-births, becomes disgusted (with the material enjoyments of the world), often fainting in the inmost centre (viz., heart) of all creatures at (the idea of) his avi\u1e0dy\u0101, desire, and karma. Then this being, who had entered many hundreds of female wombs of beings (in the previous births), comes to the mouth of the womb wishing to obtain release. Here being pressed by the yan\u1e6dra (neck of the uterus), it suffers much trouble. Moreover it is much affected by pras\u016b\u1e6di (delivery) v\u0101yu. As soon as it is born, it comes in contact with the vaish\u1e47av\u012b v\u0101yu and ceases to remember anything of the past;\nit also ceases to see far and to be the cognizer of the real. Coming into contact with the earth, it becomes fierce-eyed and debased. The evil of the eye after it is rubbed with (or cleaned by) water vanishes; and with it, vanishes memory of birth and death, good and bad actions and their affinities. Then how does he understand v\u0101yu, bile, and \u015bleshma (phlegm)? When they are in their proper state, they produce health: with their disturbance, diseases are generated. It should be known that one becomes capable of knowing through a proper quantity of bile; through having a little more or a little less of it, he comes to know more. When the bile is changed (otherwise), he becomes changed and acts like a mad man. And that bile is agni. Agni influenced by karma is kindled by v\u0101yu, the source (or seat) of virtue and vice, as fuel is kindled within (by fire) from without (by the wind).\nAnd of how many kinds is that agni? It has three bodies, three re\u1e6das (seeds or progeny), three puras (cities), three \u1e0dh\u0101\u1e6dus, and three kinds of agni threefold. Of these three, Vai\u015bv\u0101nara is bodiless. And that agni becomes (or is subdivided into) J\u00f1\u0101n\u0101gni (wisdom-fire), \u1e0car\u015ban\u0101gni (eye-fire), and Koshth\u0101gni (digestive fire). Of these J\u00f1\u0101n\u0101gni pertains to the mind; Dar\u015ban\u0101gni pertains to the senses; and Koshth\u0101gni pertains to \u1e0dahara and daily cooks (or digests) equally whatever is eaten, drunk, licked, or sucked through pr\u0101\u1e47a and ap\u0101na. Dar\u015ban\u0101gni is (in) the eye itself and is the cause of vij\u00f1\u0101na and enables one to see all objects of form. It has three seats, the (spiritual) eye itself being the (primary) seat, and the eyeballs being the accessory seats. \u1e0cakshi\u1e47\u0101gni is in the heart, G\u0101rhapa\u1e6dya is in the belly, and in the face is \u0100havan\u012bya. (In this sacrifice with the three agnis), the Purusha is himself the sacrificer; bu\u1e0d\u1e0dhi becomes his wife; san\u1e6dosha (contentment) becomes the \u1e0d\u012bksh\u0101 (vow) taken; the mind and the organs of the senses become the sacrificial vessels; the karmen\u1e0driyas (organs of action) are the sacrificial instruments. In this sacrifice of the body, the several \u1e0devas who become the \u1e5b\u1e6dvijas (sacrificial priests) perform their parts following the master of the sacrifice, (viz., the true individuality), wherever he goes. In this (sacrifice), the body is the sacrificial place,\nthe skull of the head is the fire-pit, the hairs are the ku\u015ba grass; the mouth is the an\u1e6darve\u1e0di (raised platform in sacrifice); k\u0101ma (or passion) is the clarified butter; the period of life is the period of sacrifice; n\u0101\u1e0da (sound) produced in \u1e0dahara (heart) is the s\u0101mave\u1e0da (recited during the sacrifice); vaikhar\u012b is the yajus (or yajurve\u1e0da hymns); par\u0101, pa\u015byan\u1e6di, and ma\u1e0dhyam\u0101 1 are the \u1e5bks (or \u1e5bgve\u1e0da hymns); cruel words are the a\u1e6dharvas (a\u1e6dharvave\u1e0da hymns) and khilas (supplementary texts of each ve\u1e0da); true words are the vy\u0101h\u1e5b\u1e6dis 2. Life, strength, and bile are the pa\u015bus (sacrificial creatures) and death is avabh\u1e5b\u1e6da (the bath which concludes the sacrifice). In this sacrifice, the (three) fires blaze up and then according to (the desires of) the worldly, the \u1e0devas bless him. All who are living (in this world) are the sacrificers. There is none living who does not perform yaj\u00f1a (sacrifice). This body is (created) for yaj\u00f1a, and arises out of yaj\u00f1a and changes according to yaj\u00f1a. If this yaj\u00f1a is continued in a direction changed (from the right course, or is abused), then it leads to an ocean of misery.\nIn this body, there are sixteen side-teeth, having each a membrane (as its root) and fifteen openings. It (the body) is measured by ninety-six digits. There are in it fourteen n\u0101di seats and 108 joints. There are seventy-two tubes seats with seventy-two n\u0101dis between them, of which three are important, viz., id\u0101, pi\u1e45gal\u0101, and sushumn\u0101, the fourth is pur\u012b\u1e6da\u1e6di, and jiva\u1e6da the fifth. Above jiva\u1e6da is bile and near bile is Pur\u012b\u1e6da\u1e6di. Above the navel, two digits to the left of it, is seated the source of bile. The food taken in is divided into three parts\u2014urine, f\u00e6ces, and s\u0101ra (the essence or chyme). The urine dividing itself into two, spreads to the left below the navel. The f\u00e6ces is in the right side and is of seven kinds. The s\u0101ra is of five kinds and spreads itself over the body. Hence the semen and blood are produced from food and drink. In this body, v\u0101yu which is moving as pr\u0101\u1e47a is the S\u016b\u1e6dr\u0101\u1e6dma. Through it, one inspires and expires and moves (his limbs). Without it, no limb of the body will be\nanimated. Through v\u0101yu, the current of blood is driven into the midis from the chakra (plexus) of the heart, and those which can be touched (on the body) are easily discernible. The juicy essences (of food) which arise out of digestion enter the womb which is suspended in the stomach of the mother and coming near the child's head nourishes the child's pr\u0101\u1e47a through the sushumn\u0101 (on the head or pineal gland). Sushumn\u0101 is the Brahma-n\u0101di. Pr\u0101\u1e47a and others are found there. It (pr\u0101\u1e47a) descends lower and lower as the time of birth approaches and settles in the heart when the child is born. Through yoga, it should be brought from the middle of the eyebrows to the end of sushumn\u0101 (viz., the pineal gland), when he becomes the cognizer of the Real like the child in the womb. In the body of this nature, \u0100\u1e6dm\u0101 is latent and deathless, and is the witness and Purusha. It lives in this body, being enveloped (by m\u0101y\u0101). Pr\u0101\u1e47\u012b (or the j\u012bva having pr\u0101\u1e47a) has abhim\u0101na (identification with the body) on account of avi\u1e0dy\u0101. Aj\u00f1\u0101na which surrounds it is the seed; the anta\u1e25kara\u1e47a (internal organ) is the sprout and the body is the tree. In this tree (of body), there are eight crores of hairs, eighty hundreds of joints, nine hundreds of tendons, eight palams of heart 1, twelve palams of tongue, one pras\u1e6dha (or two palams) of bile; one \u0101dhaka of phlegm, one kudupa (or \u00bc pras\u1e6dha) of \u015bukla and two pras\u1e6dhas of marrow. One should consider everything as evanescent, like the child in the womb (with its pr\u0101\u1e47a, etc.,) stationed in the sushumn\u0101 (of the head). Then he becomes freed and gets no more body. If not, an ignorant man becomes subject to the cycle of re-births, etc., is exposed like a worm to the drink of urine and f\u00e6ces, and undergoes in this body the sufferings of hell. Therefore knowing all this, one should be averse to worldly objects. Thus ends the moksha-\u015b\u0101s\u1e6dra of Pippal\u0101\u1e0da\u2014thus ends the moksha-\u015b\u0101s\u1e6dra of Pippal\u0101\u1e0da. Thus ends the Upanisha\u1e0d.\n116:1 The Upanisha\u1e0d treating of embryo, etc.\n116:2 The Sanskrit word 'sushira' means perforated or tubular.\n119:1 The eight prak\u1e5b\u1e6dis are m\u016blaprak\u1e5b\u1e6di, maha\u1e6d, aha\u1e45k\u0101ra, and the five elements; the sixteen vik\u0101ras are the five organs of sense, the five organs of action, the five pr\u0101\u1e47as, and anta\u1e25kara\u1e47a.\n119:2 The Hin\u1e0d\u016bs believe in so many number of wombs to be born on the earth.\n119:3 Those that arise from the body, the elements, and the \u1e0devas.\n120:1 They are k\u0101ma (passion), \u0101rtha (acquisition of wealth), \u1e0dharma (performance of duty), and moksha (salvation).\n120:2 The reason why it remembers them seems to be that the j\u012bv\u0101\u1e6dm\u0101 is in the pineal gland then, prior to its coming down.\n122:1 Vaikhar\u012b and the three others are the different stages of n\u0101\u1e0da (sound).\n122:2 Vy\u0101h\u1e5b\u1e6dis are parts of the G\u0101ya\u1e6dr\u012b Man\u1e6dra, viz., Bh\u016b\u1e25, Bhuva\u1e25, Suva\u1e25.\n123:1 Eight palams are 3/5 of a lb. (avdp.)","title":"Thirty Minor Upanishads: 16. Garbha-Upanisha\u1e0d of K&...","type":"page"}