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1.0 Pi峁囜笉otpatti Kathana 痴补颈谤腻驳测补 艢ataka 骋补谤产丑辞辫补苍颈峁�a诲.

Chapter eight of 艢颈惫补 骋墨迟腻, Pi峁囜笉otpatti Kathanam, is very much indebted to 骋补谤产丑辞辫补苍颈峁�a诲, seventieth among the 108 鲍辫补苍颈峁�a诲蝉, and forms part of 碍峁涐梗峁嘺 yajurveda. This lore relating to Liberation is revealed by the great seen Paippal膩da (son of 笔颈辫辫补濒腻诲补), 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the supreme asylum. It deals with the pre-natal and post-natal characteristic and functions of human body and a sacrifice and winds up with pointing out the supreme necessity for attaining final emancipation by seeking shelter in 惭补丑别艣惫补谤补, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the Great Guru.^[1] In this mok峁�a 艣膩stra by Paippal膩da, written in prose, the short 鲍辫补苍颈峁�a诲 graphically paints the picture of origin and development of embryo 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 well 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the development of human body, its ramifications on physical, mental and spiritual planes. 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 one goes through the graphic presentation of embryo development stage by stage, it is interesting to note that intra-utirine photographs taken by modem medicine on embryo development closely resembles the 艢颈惫补 骋墨迟腻 version coined aeons ago. (Plates attached at the end of chapter )

2.0 Predominance of Earth

Because the body is formed by five elements, earth, water, fire, air and ether, one can identify in the body 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 earth formed whatever is hard, whatever is liquid is water, whatever warm is fire, whatever (gaseous substance) moves about the body (conveying to and fro from various cells) is air, and whatever is space enclosed in cavities, is ether. The predominance is, of course, for the earth. cf. 艢颈惫补 骋墨迟腻^[2]

3.0 Parts played by Elements.

Therein (in the five fold functions) the earth element plays its role in propping up, water in converting into mass (and thus helping in mastication, deglutition, secretion, digestion, assimilation, excretion and other vital functions), fire in seeing forms, air in the movements (relating to respiration, circulation, alimentation, evacuation and other vital functions) and ether in affording sufficient space (and full scope for all subtle vital functions).^[3]

4.0 Inputs in foetus formation.

The foods consumed are of six different tastes, sweet, acid, saltish, pungent, bitter and astringent. After partaking the food and well digested by 闯补峁环补谤腻驳苍颈, the animal heat of the belly, a percentage of that is transformed into blood. From the blood, a part is contributed to become flesh and from its essential part, fat is formed. From the fat bones, from it marrow and from marrow seminal fluid (of males and menstrual fluid of females) and from the conjunction of the two fluids (in the womb of female placed in the region of the belly), there is brought about pregnancy which gets rooted in the interior of womb.^[5] Vital warmth (springs up) in the interior of cavity of womb and the belly. In the seat of the warmth (in the triangle of 惭耻濒腻诲丑腻谤补, the naval region) bile is secreted. In the seat of the bile (in 厂惫腻诲丑颈峁ａ弓丑补苍补) the 辫谤腻峁嘺 (vital air) flows. In the seat of the 笔谤腻峁嘺 the interior of thorax is established. The foetus that is formed by the conjunction of the male and female, at the proper season ordained by 笔谤补箩腻辫补迟颈 (the Creator) becomes well established in its career.^[5] The foetus formed by such conjunction at other times, does not become well-grounded.

5.0 Foetus development.

The embryo lying (in the womb of female) for a (day and) night is confused mass. Remaining so for seven days it assumes the form of a bubble. After an interval of a fortnight, it becomes a mass and after a month from the day of conception, it hardens. In the course of two months it develops the region of head. In the course of three months, the region of feet is formed. Then, in the fourth month, the region of belly and hip is formed. In the fifth month the back bone (vertibral column) is formed. In the sixth month, the nose, the eyes, the ears are formed. In the seventh month the embryo quickens with life. In the eighth month it becomes fully equipped in all respects.^[6]

6.0. Formation of gender.

Out of the preponderance of the father鈥檚 semen the offspring becomes male. Out of the predominance of the seed of the mother are generated females. Out of equipoise of the seeds of the two, offspring becomes eunuch. cf. 艢颈惫补 骋墨迟腻^[7] If, at the time of confluence of seeds, the parents should be of ag墨t膩ted minds, the progeny would become either blind or crippled or hunch backed or stunted in growth. Should the couple be afflicted with (补辫腻苍补) vital-air-trouble at the time of copulation, the semen enters the womb of the female in two parts and in consequence, twins are conceived in the womb of the woman.^[8]

7.0 闯墨惫补 and 笔谤补办峁泃颈

The 箩墨惫补 (in the eighth month of its stay in the womb of its mother) in conjunction with the 笔谤腻峁嘺 of the character of the five vital airs (笔谤腻峁嘺, 础辫腻苍补, 厂补尘腻苍补, 鲍诲腻苍补 and 痴测腻苍补) which conditions its existence, acquires the capacity to know its past affairs (experienced during its previous incarnations). Similarly with its essential features amplified by the spirit of the 笔谤腻峁嘺 of the five fold character, it conceives of the imperishable 膧迟尘补苍 of the character of the 翱峁僰腻谤补 (In the attitude 鈥淚 am 膧迟尘补苍鈥�), through perfect knowledge and meditation. Having thus identified the monosyllable OM (with the 膧迟尘补苍) (the 闯墨惫补) sees in the body the eight 笔谤补办峁泃颈s derived therefrom (Viz. earth, water, fire, air, ether, the mind, the intellect and the individuality) and the sixteen changes commencing from 笔谤腻峁嘺 and ending with 鈥淪a 辫谤腻峁嘺masrujata,鈥� detailed 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 sixteen 办补濒腻蝉 in the 笔谤补艣苍辞辫补苍颈峁�a诲.^[9]

8.0 Total body formation

The body of this embodied 闯墨惫补 then becomes fully possessed of all its characteristics in the ninth month of its potential existence. He remembers the series of his previous incarnations. The series of karma completed and not commenced are clearly manifest to such 闯墨惫补. He recognizes the auspicious and inauspicious nature of such karma.^[10]

9.0 Eradication of misery

The 闯墨惫补 wails about the several thousands of sources of birth having been seen and having been experienced during previous incarnations, kinds of food appropriate to those incarnations having been consumed, various pairs of breasts having been suckled.^[11] 鈥楾here is death again to me who is born. There is birth again to me who dies. Even prone to six forms of existence (峁�a迟惫颈办腻谤补 [峁�a岣峷颈办腻谤补?]) viz. being, birth, growth, ripening, waning and perishing and drowned in the ocean of misery sees no expedient for rescue. cf 艢颈惫补-g墨t膩.^[12] Should one ever manage to get out of this sorry situation of being born of a yoni, one should seek the shelter of 惭补丑别艣惫补谤补 through which only one is able to eradicate the doubt arising from ignorance relating to the existence of things apart from 膧迟尘补苍, which are really of the form of peerless nonexistence, on the one hand, and of the Brahman, which is the result of the negation of everything apart from it and is of the form of peerless existence, on the other hand, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 to where there is, or there is not, the interrelation between each other, of the manifestation and what it manifests, the all pervading one and what it pervades or the one support and what it supports which brings about the destruction of misery of ignorance and bestows the fruit of liberation.鈥�^[13]

10.0 Sufferings of the past.

The fully developed foetus (which has bewailed in aforesaid manner) in hundreds of women鈥檚 wombs and getting disgusted on that account on reaching the orifice of genitals, with its head down and its feet projecting upwards (in the manner of a sinner dropping from hell) tormented on all sides by the pressure of the mechanism of the female organ of generation, at the time of parturition, is born in this world, with the greatest suffering and at that very moment, is touched by the all pervading air. Then it does not remember the auspicious and inauspicious actions, which have been the cause of its frequent rebirths and deaths.^[14]

11.0 Malas and Yonis.

鈥溑浤玶yata iti 艣ar墨ram鈥濃��艢补谤墨谤补 literally means what is shattered. It is because of the three malas and three yonis. The three malas arise from the union of filthy parts of the male and the female and the sperm and ovum generated, therefrom, respectively. The three yonis are plants yielding nutrient food, the male and the female that contribute to the generation of the body.

12.0 Mental Sacrifice.

In the heart is the 顿补办峁�i峁嚹乬苍颈. In the belly is the 骋腻谤丑补辫补迟测补. In the mouth is 膧丑补惫补苍墨测补. Placing the intellect of the sacrificer in the position of his wife, his contentment 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 his 诲墨办峁Ｄ� (sacrificial vow) his organs of perception 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 sacrificial vessels (ladle and the like) his crest 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 sacrificial jar,

his hair 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 诲补谤产丑腻-grass, his mouth 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the interior or the sacrificial ground and the sixteen lateral teeth (of the sacrificer), the one hundred and eight Marman (vital parts), similarly one hundred and eight joints (of the bones), the one hundred and nine tendons (such 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 interior of 滨岣嵞�, the 笔颈峁単补濒腻, and other 苍腻岣峣蝉), the eight thousand crores of hair follicles (础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 峁歵惫颈肠蝉, priests officiating at the sacrifice and the assemblage of guests gathered there at), the yogin who conceives in the above said manner, becomes liberated through his mind, ripened pure in virtue of his devotion to mental sacrifice.^[15]

13.0 痴补颈谤腻驳测补 through learning

This lore relating to liberation, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 revealed by Paippal膩da, is closely followed in the chapter on Pi峁囜笉otpatti Kathanam in 艢颈惫补 骋墨迟腻 , with little more additions on the state of affairs after the birth of the child till its death in poetic form and simple style to illustrate the essencelessness of the body and generate 痴补颈谤腻驳测补^[16] or desirelessness in the mind to ultimately help human beings to attain the exalted state of 惭辞办峁�a or liberation. The vanity of life during youth and old age till time of death is vividly described which forms part of the summary given on chapter eight of 艢颈惫补 骋墨迟腻 in the brief summary of contents of the Text (Vide chapter II).

Footnotes and references:

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[1]:

112 鲍辫补苍颈峁�a诲蝉-Garbopani峁�ad鈥�dhy膩na 艣loka;鈥擜lso Vide 骋补谤产丑辞辫补苍颈峁�a诲 4.

[2]:

Vide 艢颈惫补 骋墨迟腻 chap.VIII verse - 2

This body is constituted by the five great elements and exhibits the nature of those five elements. There, the chief is earth; the rest of them have only auxiliary status.

[3]:

Vide 骋补谤产丑辞辫补苍颈峁�a诲 1.

[4]:

Ibid

[5]:

Ibid

[6]:

Ibid

[7]:

Vide 艢颈惫补 骋墨迟腻 chapVIII-verse -6

[8]:

Vide 骋补谤产丑辞辫补苍颈峁�a诲 9

[9]:

Vide 笔谤补艣苍辞辫补苍颈峁�a诲 6-4

鈥淗e created 笔谤腻峁嘺, from 笔谤腻峁嘺 came out faith, ether, air, fire, water, earth, the senses, the mind and the food. From food came vigour, penance, the Vedas, the 驰补箩帽补蝉 and the worlds. And in the worlds again was created Name.

[10]:

Vide 骋补谤产丑辞辫补苍颈峁�a诲 11

[11]:

Ibid 12

[12]:

Vide 艢颈惫补 骋墨迟腻 XIV-8-9

Six states for a physical body are known 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 : (i) is born (箩腻测补迟别) (ii) is (asti) (iii) changes (辫补谤颈峁嘺尘补迟别) (iv) grows (vardhate) (verse ) declines (补辫补办峁Ｄ珁补迟别) and (vi) perishes (苍补艣测补迟颈). These six modifications (峁�a岣�-产丑腻惫补-惫颈办腻谤腻岣�) are not for the self, but only for the body. For the Self (膧迟尘补苍) there is no change just 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the ether in the pot has no change. The Self is bodiless. So should the intelligent person reflect.

[13]:

Vide 骋补谤产丑辞辫补苍颈峁�a诲 16-17

[14]:

Ibid 18

[15]:

Ibid 20

[16]:

Vide 艢颈惫补 骋墨迟腻 IX-49

O son of Da艣aratha! (addressed so, perhaps to remind R膩ma not to follow lack of 惫补颈谤腻驳测补 of his father) The constitution of the body was described well to you. Hence, in all the three worlds there is nothing which is more essenceless than this body.