Garbha Upanishad 3: Verse 3

Sanskrit (Devanagari)

ऋतुकाले सम्प्रयोगादेकरात्रोषितं कलिलं भवति, सप्तरात्रोषितं बुद्बुदं भवति, अर्धमासाभ्यन्तरेण पिण्डो भवति, मासाभ्यन्तरेण कठिनो भवति, मासद्वयेन शिरः सम्पद्यते, मासत्रयेण पादप्रवेशो भवति । अथ चतुर्थे मासे जठरकटिप्रदेशो भवति । पञ्चमे मासे पृष्ठवंशो भवति । षष्ठे मासे मुखनासिकाक्षिश्रोत्राणि भवन्ति । सप्तमे मासे जीवेन संयुक्तो भवति । अष्टमे मासे सर्वसम्पूर्णो भवति ।

पितू रेतोऽतिरिक्तात् पुरुषो भवति । मातुः रेतोऽतिरिक्तात् स्त्रियो भवन्ति । उभयोर्बीजतुल्यत्वान्नपुंसको भवति । व्याकुलितमनसोऽन्धाः खञ्जाः कुब्जा वामना भवन्ति । अन्योन्यवायुपरिपीडितशुक्रद्वैध्याद्द्विधा तनुः स्यात्, ततो युग्माः प्रजायन्ते ॥

पञ्चात्मकः समर्थः पञ्चात्मकतेजसेद्धरसश्च सम्यग्ज्ञानात् ध्यानात् अक्षरमोङ्कारं चिन्तयति । तदेतदेकाक्षरं ज्ञात्वाऽष्टौ प्रकृतयः षोडश विकाराः शरीरे तस्यैव देहिनाम् । अथ मात्राऽशितपीतनाडीसूत्रगतेन प्राण आप्यायते । अथ नवमे मासि सर्वलक्षणसम्पूर्णो भवति, पूर्वजातीः स्मरति, कृताकृतं च कर्म विभाति, शुभाशुभं च कर्म विन्दति ॥३॥

Padapatha (Word Split)

ऋतु-काले । सम्प्रयोगात् । एक-रात्र-उषितम् । कलिलम् । भवति । सप्त-रात्र-उषितम् । बुद्बुदम् । भवति । अर्ध-मास-अभ्यन्तरेण । पिण्डः । भवति । मास-अभ्यन्तरेण । कठिनः । भवति । मास-द्वयेन । शिरः । सम्पद्यते । मास-त्रयेण । पाद-प्रवेशः । भवति ॥

अथ । चतुर्थे । मासे । जठर-कटि-प्रदेशः । भवति । पञ्चमे । मासे । पृष्ठ-वंशः । भवति । षष्ठे । मासे । मुख-नासिका-अक्षि-श्रोत्राणि । भवन्ति । सप्तमे । मासे । जीवेन । संयुक्तः । भवति । अष्टमे । मासे । सर्व-सम्पूर्णः । भवति ॥

पितुः । रेतः । अतिरिक्तात् । पुरुषः । भवति । मातुः । रेतः । अतिरिक्तात् । स्त्रियः । भवन्ति । उभयोः । बीज-तुल्यत्वात् । नपुंसकः । भवति । व्याकुलित-मनसः । अन्धाः । खञ्जाः । कुब्जाः । वामनाः । भवन्ति । अन्योन्य-वायु-परिपीडित । शुक्र-द्वैध्यात् । द्विधा । तनुः । स्यात् । ततः । युग्माः । प्रजायन्ते ॥

पञ्च-आत्मकः । समर्थः । पञ्च-आत्मक-तेजसा । इद्ध-रसः । च । सम्यक्-ज्ञानात् । ध्यानात् । अक्षरम् । ओङ्कारम् । चिन्तयति ॥

तत् । एतत् । एक-अक्षरम् । ज्ञात्वा । अष्टौ । प्रकृतयः । षोडश । विकाराः । शरीरे । तस्य । एव । देहिनाम् ॥

अथ । मात्रा-आशित-पीत-नाडी-सूत्र-गतेन । प्राणः । आप्यायते । अथ । नवमे । मासि । सर्व-लक्षण-सम्पूर्णः । भवति । पूर्व-जातीः । स्मरति । कृत-अकृतम् । च । कर्म । विभाति । शुभ-अशुभम् । च । कर्म । विन्दति ॥

Sanskrit recitationGarbha Upanishad 3

IAST Transliteration

ṛtukāle samprayogād ekarātroṣitaṃ kalilaṃ bhavati, saptarātroṣitaṃ budbudaṃ bhavati, ardhamāsābhyantareṇa piṇḍo bhavati, māsābhyantareṇa kaṭhino bhavati, māsadvayena śiraḥ sampadyate, māsatrayeṇa pādapraveśo bhavati | atha caturthe māse jaṭharakaṭipradeśo bhavati | pañcame māse pṛṣṭhavaṃśo bhavati | ṣaṣṭhe māse mukhanāsikākṣiśrotrāṇi bhavanti | saptame māse jīvena saṃyukto bhavati | aṣṭame māse sarvasampūrṇo bhavati |

pitu reto'tiriktāt puruṣo bhavati | mātuḥ reto'tiriktāt striyo bhavanti | ubhayor bījātulyatvān napuṃsako bhavati | vyākulitamanaso'ndhāḥ khañjāḥ kubjā vāmanā bhavanti | anyonyavāyuparipīḍitaśukradvaidhyād dvidhā tanūḥ syāt, tato yugmāḥ prajāyante ||

pañcātmakaḥ samarthaḥ pañcātmakatejasā iddharasaś ca samyagjñānāt dhyānāt akṣaram oṅkāraṃ cintayati | tad etad ekākṣaraṃ jñātvā'ṣṭau prakṛtayaḥ ṣoḍaśa vikārāḥ śarīre tasyaiva dehinām | atha mātrā'śitapītanāḍīsūtragatena prāṇa āpyāyate | atha navame māsi sarvalakṣaṇasampūrṇo bhavati, pūrvajātīḥ smarati, kṛtākṛtaṃ ca karma vibhāti, śubhāśubhaṃ ca karma vindati ||3||

Translation

จากการร่วมกันในกาลแห่งฤดู เมื่อผ่านไปหนึ่งราตรี ย่อมเป็น “กะลิละ” คือมวลเหนียวคล้ายวุ้น; เมื่อผ่านไปเจ็ดราตรี ย่อมเป็น “พุทพุทะ” คือฟอง; ภายในครึ่งเดือนย่อมเป็นก้อน; ภายในหนึ่งเดือนย่อมแน่นแข็ง; ครบสองเดือนศีรษะจึงก่อรูป; ครบสามเดือนเท้าจึงปรากฏ/ก่อรูป. ต่อมาเดือนที่สี่เกิดบริเวณท้องและสะโพก; เดือนที่ห้าเกิดแนวกระดูกสันหลัง; เดือนที่หกเกิดปาก จมูก ตา และหู; เดือนที่เจ็ดจึงประกอบพร้อมกับชีวะ; เดือนที่แปดย่อมสมบูรณ์ครบถ้วน เมื่อเชื้อของบิดามีมากกว่าย่อมเป็นเพศชาย; เมื่อเชื้อของมารดามีมากกว่าย่อมเป็นเพศหญิง; เมื่อเชื้อทั้งสองเสมอกันย่อมเป็นเพศไม่แน่ชัด. ด้วยความฟุ้งซ่านแห่งจิต (ของมารดา) บุตรอาจเป็นคนตาบอด ง่อย ค่อม หรือแคระ. ด้วยน้ำเชื้อแตกเป็นสองเพราะแรงกดของลมที่เบียดกัน ร่างกายจึงเป็นสองส่วน แล้วจึงเกิดเป็นฝาแฝด สัตว์ผู้เป็นธาตุห้าอันสามารถนี้ มีรสะที่ถูกจุดให้สว่างด้วยไฟธาตุห้า ด้วยสัมมาญาณและสมาธิ ย่อมเพ่งพิจารณาอักษรอันไม่เสื่อมคือโอมการะ ครั้นรู้แจ้งอักษรเดียวนี้แล้ว ย่อมมีปรกฤติแปดและวิการสิบหกในกายของสัตว์ผู้มีร่างกาย ต่อมา ปราณะย่อมได้รับการหล่อเลี้ยงผ่านทางนาฑีดุจเส้นด้ายที่นำอาหารและน้ำดื่มอันพอประมาณไป. ครั้นถึงเดือนที่เก้า ย่อมครบพร้อมด้วยลักษณะทั้งปวง ระลึกชาติปางก่อนได้ เห็นแจ้งกรรมที่ทำและมิได้ทำ และรู้กรรมอันเป็นมงคลและอัปมงคล

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Academic Translation

From union in the season, after one night it becomes a ‘kalila’ (a gelatinous mass); after seven nights it becomes a ‘budbuda’ (a bubble); within half a month it becomes a lump; within a month it becomes firm; in two months the head is formed; in three months the entry/formation of the feet occurs. Then in the fourth month the region of the abdomen and hips forms; in the fifth month the spinal column forms; in the sixth month the mouth, nose, eyes, and ears form; in the seventh month it becomes conjoined with the jīva; in the eighth month it becomes fully complete. From excess of the father’s seed a male results; from excess of the mother’s seed females result; from equality of the two seeds a neuter/sex-indeterminate results. From disturbance of the mind (of the mother) the offspring become blind, lame, hunchbacked, or dwarfed. From division of semen due to mutual pressure of winds, the body becomes twofold; then twins are born. The capable fivefold (being), with essence kindled by the fivefold fire, through right knowledge and meditation contemplates the imperishable syllable Oṃ. Having known that one syllable, (there are) the eight prakṛtis and the sixteen modifications in the body of embodied beings. Then, by the channel-thread of the nāḍīs carrying the measured food and drink, prāṇa is nourished. Then in the ninth month it becomes complete with all marks; it remembers former births; it discerns deeds done and not done, and it apprehends auspicious and inauspicious karma.

Verse Context

• Karma-saṃskāra and jīva-śarīra sambandha; Oṃ as upāsya leading toward Brahman-knowledge
• Mahavakya: Indirect—Oṃ-upāsanā supports realization implied by mahāvākyas; the text is more aligned with praṇava as a pointer to Brahman than with a direct identity statement.
• Atharva
• Chandas: Prose (gadya)