यद्गर्भोपनिषद्वेद्यं गर्भस्य स्वात्मबोधकम् । शरीरापह्नवात्सिद्धं स्वमात्रं कलये हरिम् ॥ ॐ सहनाववत्विति शान्तिः ॥ ॐ पञ्चात्मकं पञ्चसु वर्तमानं षडाश्रयं षड्गुणयोगयुक्तम् । तत्सप्तधातु त्रिमलं द्वियोनि चतुर्विधाहारमयं शरीरं भवति ॥ पञ्चात्मकमिति कस्मात् पृथिव्यापस्तेजोवायुराकाशमिति । अस्मिन्पञ्चात्मके शरीरे का पृथिवी का आपः किं तेजः को वायुः किमाकाशम् । तत्र यत्कठिनं सा पृथिवी यद्द्रवं ता आपो यदुष्णं तत्तेजो यत्सञ्चरति स वायुः यत्सुषिरं तदाकाशमित्युच्यते ॥ तत्र पृथिवी धारणे आपः पिण्डीकरणे तेजः प्रकाशने वायुर्गमने आकाशमवकाशप्रदाने । पृथक् श्रोत्रे शब्दोपलब्धौ त्वक् स्पर्शे चक्षुषी रूपे जिह्वा रसने नासिकाऽऽघ्राणे उपस्थश्चानन्दनेऽपानमुत्सर्गे बुद्ध्या बुद्ध्यति मनसा सङ्कल्पयति वाचा वदति । षडाश्रयमिति कस्मात् मधुराम्ललवणतिक्तकटुकषायरसान्विन्दते । षड्जर्षभगान्धारमध्यमपञ्चमधैवतनिषादाश्चेति । इष्टानिष्टशब्दसंज्ञाः प्रतिविधाः सप्तविधा भवन्ति ॥ १॥ शुक्लो रक्तः कृष्णो धूम्रः पीतः कपिलः पाण्डुर इति । सप्तधातुमिति कस्मात् यदा देवदत्तस्य द्रव्यादिविषया जायन्ते ॥ परस्परं सौम्यगुणत्वात् षड्विधो रसो रसाच्छोणितं शोणितान्मांसं मांसान्मेदो मेदसः स्नावा स्नाव्नोऽस्थीन्यस्थिभ्यो मज्जा मज्ज्ञः शुक्रं शुक्रशोणितसंयोगादावर्तते गर्भो हृदि व्यवस्थां नयति । हृदयेऽन्तराग्निः अग्निस्थाने पित्तं पित्तस्थाने वायुः वायुस्थाने हृदयं प्राजापत्यात्क्रमात् ॥ २॥ ऋतुकाले संप्रयोगादेकरात्रोषितं कलिलं भवति सप्तरात्रोषितं बुद्बुदं भवति अर्धमासाभ्यन्तरेण पिण्डो भवति मासाभ्यन्तरेण कठिनो भवति मासद्वयेन शिरः संपद्यते मासत्रयेण पादप्रवेशो भवति । अथ चतुर्थे मासे जठरकटिप्रदेशो भवति । पञ्चमे मासे पृष्ठवंशो भवति । षष्ठे मासे मुखनासिकाक्षिश्रोत्राणि भवन्ति । सप्तमे मासे जीवेन संयुक्तो भवति । अष्टमे मासे सर्वसंपूर्णो भवति । पितू रेतोऽतिरिक्तात् पुरुषो भवति । मातुः रेतोऽतिरिक्तात्स्त्रियो भवन्त्युभयोर्बीजतुल्यत्वान्नपुंसको भवति । व्याकुलितमनसोऽन्धाः खञ्जाः कुब्जा वामना भवन्ति । अन्योन्यवायुपरिपीडितशुक्रद्वैध्याद्द्विधा तनुः स्यात्ततो युग्माः प्रजायन्ते ॥ पञ्चात्मकः समर्थः पञ्चात्मकतेजसेद्धरसश्च सम्यग्ज्ञानात् ध्यानात् अक्षरमोङ्कारं चिन्तयति । तदेतदेकाक्षरं ज्ञात्वाऽष्टौ प्रकृतयः षोडश विकाराः शरीरे तस्यैवे देहिनाम् । अथ मात्राऽशितपीतनाडीसूत्रगतेन प्राण आप्यायते । अथ नवमे मासि सर्वलक्षणसंपूर्णो भवति पूर्वजातीः स्मरति कृताकृतं च कर्म विभाति शुभाशुभं च कर्म विन्दति ॥ ३॥ नानायोनिसहस्राणि दृष्ट्वा चैव ततो मया । आहारा विविधा भुक्ताः पीताश्च विविधाः स्तनाः ॥ जातस्यैव मृतस्यैव जन्म चैव पुनः पुनः । अहो दुःखोदधौ मग्नः न पश्यामि प्रतिक्रियाम् ॥ यन्मया परिजनस्यार्थे कृतं कर्म शुभाशुभम् । एकाकी तेन दह्यामि गतास्ते फलभोगिनः ॥ यदि योन्यां प्रमुञ्चामि सांख्यं योगं समाश्रये । अशुभक्षयकर्तारं फलमुक्तिप्रदायकम् ॥ यदि योन्यां प्रमुञ्चामि तं प्रपद्ये महेश्वरम् । अशुभक्षयकर्तारं फलमुक्तिप्रदायकम् ॥ यदि योन्यां प्रमुञ्चामि तं प्रपद्ये भगवन्तं नारायणं देवम् । अशुभक्षयकर्तारं फलमुक्तिप्रदायकम् । यदि योन्यां प्रमुञ्चामि ध्याये ब्रह्म सनातनम् ॥ अथ जन्तुः स्त्रीयोनिशतं योनिद्वारि संप्राप्तो यन्त्रेणापीड्यमानो महता दुःखेन जातमात्रस्तु वैष्णवेन वायुना संस्पृश्यते तदा न स्मरति जन्ममरणं न च कर्म शुभाशुभम् ॥ ४॥ शरीरमिति कस्मात् साक्षादग्नयो ह्यत्र श्रियन्ते ज्ञानाग्निर्दर्शनाग्निः कोष्ठाग्निरिति । तत्र कोष्ठाग्निर्नामाशितपीतलेह्यचोष्यं पचतीति । दर्शनाग्नी रूपादीनां दर्शनं करोति । ज्ञानाग्निः शुभाशुभं च कर्म विन्दति । तत्र त्रीणि स्थानानि भवन्ति हृदये दक्षिणाग्निरुदरे गार्हपत्यं मुखमाहवनीयमात्मा यजमानो बुद्धिं पत्नीं निधाय मनो ब्रह्मा लोभादयः पशवो धृतिर्दीक्षा सन्तोषश्च बुद्धीन्द्रियाणि यज्ञपात्राणि कर्मेन्द्रियाणि हवींषि शिरः कपालं केशा दर्भा मुखमन्तर्वेदिः चतुष्कपालं शिरः षोडश पार्श्वदन्तोष्ठपटलानि सप्तोत्तरं मर्मशतं साशीतिकं सन्धिशतं सनवकं स्नायुशतं सप्त शिरासतानि पञ्च मज्जाशतानि अस्थीनि च ह वै त्रीणि शतानि षष्टिश्चार्धचतस्रो रोमाणि कोट्यो हृदयं पलान्यष्टौ द्वादश पलानि जिह्वा पित्तप्रस्थं कफस्याढकं शुक्लं कुडवं मेदः प्रस्थौ द्वावनियतं मूत्रपुरीषमाहारपरिमाणात् । पैप्पलादं मोक्षशास्त्रं परिसमाप्तं पैप्पलादं मोक्षशास्त्रं परिसमाप्तमिति ॥ ॐ सह नाववत्विति शान्तिः ॥ इति गर्भोपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! The body is fivefold in nature (the five elements), existing in the five, depending on the six (tastes of food), connected with the six qualities (kama etc.,), seven Dhatus, three impurities, three Yonis (of excretion) and four kinds of food. Why say ‘Fivefold in nature ?’ The five elements Earth, Water, Fire, Wind and Ether. In this body, whatever is hard is of Earth, liquid is water, warm is fire, whatever moves about is air and space-enclosed is ether. The function of the Earth is to support, water is to consolidate (digestion etc.,). Fire is to see, wind is for moving, Ether is to give space (for vital functions). The eyes are used in seeing form, ears for sound, tongue for taste, the skin and nose for touch and smell respectively; genital for pleasure, Apana is for evacuation (of bowels). The person cognises through the intellect, wills with the mind and speaks with the tongue. The six-fold support is the six tastes (of food): sweet, acid, salty, pungent, bitter and astringent. 1-7. Sadja, Risabha, Gandhara, Panchama, Madhyama, Dhaivata, Nisadha – these are the seven agreeable and disagreeable sounds. White, Red, Black smoke-coloured, Yellow, Tawny and Pale-White – these are the colours of the seven Dhatus (primary Humours). Why ? For Devadatta (any person) there springs up in his mind desire for enjoyment of objects. From relish of food blood is born, from it is flesh, thence fat, bones, marrow, semen; by the combination of semen and blood the foetus is born. Vital warmth springs up in the womb and the belly. In the seat of the warmth bile, Prana flows – at the proper season ordained by the creator. 8. The embryo lying (in the womb) for (a day) and night is a confused mass; after seven days it becomes a bubble; after a fortnight, a mass and in a month, it hardens. In two months develops the region of the head; in three months, the feet; in the fourth, belly and hip; in the fifth, the backbone; in the sixth, nose, eyes and ears; in the seventh the embryo quickens with life and in the eighth month, it becomes complete. 9. By the dominance of the father’s semen, the child becomes male; the mother’s – female. When equal, a eunuch. If, at the time of impregnation, the parents are agitated, the child will be blind, crippled, hunch-backed or stunted in growth. If the couple have vital-air-trouble, the semen enters in two parts resulting in twins. 10. In the eighth month, in conjunction with the five vital airs the Jiva gets the capacity to know its past affairs (of past births), conceives of the imperishable Atman as Om, through perfect knowledge and meditation. Having known Om he sees in the body the eight Prakritis derived from it the five elements, mind, intellect and ego and the sixteen changes see Prasnopanishad. 11. The body becomes complete in the ninth month and remembers the past birth. Actions done and not done flash to him and he recognises the good and bad nature of Karma. 12-17. ‘I have seen thousands of wombs, eaten several kinds of food and sucked many breasts; born and dead often, I am immersed in grief but see no remedy. If I can get out of this, I will resort to Sankhya-Yoga which destroys misery and yields liberation; or I resort to Maheshvara who destroys misery. Or I resort to Narayana, who destroys misery. If I did good and bad deeds for the sake of my dependants, I shall myself be burnt for the deeds – the others who enjoyed the fruits go away (unaffected). 18. The person being squeezed as it were by a machine is touched by all-pervading air and forgets previous births and deeds. 19. Why is the body so called ? It has three fires: the Kosthagni ripens all that is eaten; the Darsanagni helps one see colour etc., the Jnanagni is the mind which helps perform good and bad deeds. 20. The Daksinagni is in the heart; Garhapatya in the belly and Ahavaniya in the mouth; the intellect is the performer’s consort, contentment is Diksha, sense organs are the utensils, head is the jar, hair is the sacred grass, the mouth the interior of the altar etc. 21. The heart measures 8 Palas, tongue 12, bile is one Prastha, phlegm one Adhaka. Sukla is one Kudupa, fat two Prasthas, Urine and mala two Prasthas each, depending on what is taken in daily. The scripture of liberation expounded by Paippalada ends. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Garbhopanishad belonging to the Krishna-Yajur-Veda.
yadgarbhopaniṣadvedyaṃ garbhasya svātmabodhakam । śarīrāpahnavātsiddhaṃ svamātraṃ kalaye harim ॥ oṃ sahanāvavatviti śāntiḥ ॥ oṃ pañcātmakaṃ pañcasu vartamānaṃ ṣaḍāśrayaṃ ṣaḍguṇayogayuktam । tatsaptadhātu trimalaṃ dviyoni caturvidhāhāramayaṃ śarīraṃ bhavati ॥ pañcātmakamiti kasmāt pṛthivyāpastejovāyurākāśamiti । asminpañcātmake śarīre kā pṛthivī kā āpaḥ kiṃ tejaḥ ko vāyuḥ kimākāśam । tatra yatkaṭhinaṃ sā pṛthivī yaddravaṃ tā āpo yaduṣṇaṃ tattejo yatsañcarati sa vāyuḥ yatsuṣiraṃ tadākāśamityucyate ॥ tatra pṛthivī dhāraṇe āpaḥ piṇḍīkaraṇe tejaḥ prakāśane vāyurgamane ākāśamavakāśapradāne । pṛthak śrotre śabdopalabdhau tvak sparśe cakṣuṣī rūpe jihvā rasane nāsikā''ghrāṇe upasthaścānandane'pānamutsarge buddhyā buddhyati manasā saṅkalpayati vācā vadati । ṣaḍāśrayamiti kasmāt madhurāmlalavaṇatiktakaṭukaṣāyarasānvindate । ṣaḍjarṣabhagāndhāramadhyamapañcamadhaivataniṣādāśceti । iṣṭāniṣṭaśabdasaṃjñāḥ pratividhāḥ saptavidhā bhavanti ॥ 1॥ śuklo raktaḥ kṛṣṇo dhūmraḥ pītaḥ kapilaḥ pāṇḍura iti । saptadhātumiti kasmāt yadā devadattasya dravyādiviṣayā jāyante ॥ parasparaṃ saumyaguṇatvāt ṣaḍvidho raso rasācchoṇitaṃ śoṇitānmāṃsaṃ māṃsānmedo medasaḥ snāvā snāvno'sthīnyasthibhyo majjā majjñaḥ śukraṃ śukraśoṇitasaṃyogādāvartate garbho hṛdi vyavasthāṃ nayati । hṛdaye'ntarāgniḥ agnisthāne pittaṃ pittasthāne vāyuḥ vāyusthāne hṛdayaṃ prājāpatyātkramāt ॥ 2॥ ṛtukāle saṃprayogādekarātroṣitaṃ kalilaṃ bhavati saptarātroṣitaṃ budbudaṃ bhavati ardhamāsābhyantareṇa piṇḍo bhavati māsābhyantareṇa kaṭhino bhavati māsadvayena śiraḥ saṃpadyate māsatrayeṇa pādapraveśo bhavati । atha caturthe māse jaṭharakaṭipradeśo bhavati । pañcame māse pṛṣṭhavaṃśo bhavati । ṣaṣṭhe māse mukhanāsikākṣiśrotrāṇi bhavanti । saptame māse jīvena saṃyukto bhavati । aṣṭame māse sarvasaṃpūrṇo bhavati । pitū reto'tiriktāt puruṣo bhavati । mātuḥ reto'tiriktātstriyo bhavantyubhayorbījatulyatvānnapuṃsako bhavati । vyākulitamanaso'ndhāḥ khañjāḥ kubjā vāmanā bhavanti । anyonyavāyuparipīḍitaśukradvaidhyāddvidhā tanuḥ syāttato yugmāḥ prajāyante ॥ pañcātmakaḥ samarthaḥ pañcātmakatejaseddharasaśca samyagjñānāt dhyānāt akṣaramoṅkāraṃ cintayati । tadetadekākṣaraṃ jñātvā'ṣṭau prakṛtayaḥ ṣoḍaśa vikārāḥ śarīre tasyaive dehinām । atha mātrā'śitapītanāḍīsūtragatena prāṇa āpyāyate । atha navame māsi sarvalakṣaṇasaṃpūrṇo bhavati pūrvajātīḥ smarati kṛtākṛtaṃ ca karma vibhāti śubhāśubhaṃ ca karma vindati ॥ 3॥ nānāyonisahasrāṇi dṛṣṭvā caiva tato mayā । āhārā vividhā bhuktāḥ pītāśca vividhāḥ stanāḥ ॥ jātasyaiva mṛtasyaiva janma caiva punaḥ punaḥ । aho duḥkhodadhau magnaḥ na paśyāmi pratikriyām ॥ yanmayā parijanasyārthe kṛtaṃ karma śubhāśubham । ekākī tena dahyāmi gatāste phalabhoginaḥ ॥ yadi yonyāṃ pramuñcāmi sāṃkhyaṃ yogaṃ samāśraye । aśubhakṣayakartāraṃ phalamuktipradāyakam ॥ yadi yonyāṃ pramuñcāmi taṃ prapadye maheśvaram । aśubhakṣayakartāraṃ phalamuktipradāyakam ॥ yadi yonyāṃ pramuñcāmi taṃ prapadye bhagavantaṃ nārāyaṇaṃ devam । aśubhakṣayakartāraṃ phalamuktipradāyakam । yadi yonyāṃ pramuñcāmi dhyāye brahma sanātanam ॥ atha jantuḥ strīyoniśataṃ yonidvāri saṃprāpto yantreṇāpīḍyamāno mahatā duḥkhena jātamātrastu vaiṣṇavena vāyunā saṃspṛśyate tadā na smarati janmamaraṇaṃ na ca karma śubhāśubham ॥ 4॥ śarīramiti kasmāt sākṣādagnayo hyatra śriyante jñānāgnirdarśanāgniḥ koṣṭhāgniriti । tatra koṣṭhāgnirnāmāśitapītalehyacoṣyaṃ pacatīti । darśanāgnī rūpādīnāṃ darśanaṃ karoti । jñānāgniḥ śubhāśubhaṃ ca karma vindati । tatra trīṇi sthānāni bhavanti hṛdaye dakṣiṇāgnirudare gārhapatyaṃ mukhamāhavanīyamātmā yajamāno buddhiṃ patnīṃ nidhāya mano brahmā lobhādayaḥ paśavo dhṛtirdīkṣā santoṣaśca buddhīndriyāṇi yajñapātrāṇi karmendriyāṇi havīṃṣi śiraḥ kapālaṃ keśā darbhā mukhamantarvediḥ catuṣkapālaṃ śiraḥ ṣoḍaśa pārśvadantoṣṭhapaṭalāni saptottaraṃ marmaśataṃ sāśītikaṃ sandhiśataṃ sanavakaṃ snāyuśataṃ sapta śirāsatāni pañca majjāśatāni asthīni ca ha vai trīṇi śatāni ṣaṣṭiścārdhacatasro romāṇi koṭyo hṛdayaṃ palānyaṣṭau dvādaśa palāni jihvā pittaprasthaṃ kaphasyāḍhakaṃ śuklaṃ kuḍavaṃ medaḥ prasthau dvāvaniyataṃ mūtrapurīṣamāhāraparimāṇāt । paippalādaṃ mokṣaśāstraṃ parisamāptaṃ paippalādaṃ mokṣaśāstraṃ parisamāptamiti ॥ oṃ saha nāvavatviti śāntiḥ ॥ iti garbhopaniṣatsamāptā ॥