Garbha Upanishad 5: Verse 5
शरीरमिति कस्मात् साक्षादग्नयो ह्यत्र श्रियन्ते—ज्ञानाग्निर्दर्शनाग्निः कोष्ठाग्निरिति ।
तत्र कोष्ठाग्निर्नामाशितपीतलेह्यचोष्यं पचतीति ।
दर्शनाग्निः रूपादीनां दर्शनं करोति ।
ज्ञानाग्निः शुभाशुभं च कर्म विन्दति ।
तत्र त्रीणि स्थानानि भवन्ति—हृदये दक्षिणाग्निरुदरे गार्हपत्यं मुखमाहवनीयम् ।
आत्मा 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 कोट्यः ।
हृदयं पलान्यष्टौ द्वादश पलानि जिह्वा पित्तप्रस्थं कफस्याढकं शुक्लं कुडवं मेदः प्रस्थौ द्वावनियतं मूत्रपुरीषमाहारपरिमाणात् ।
पैप्पलादं मोक्षशास्त्रं परिसमाप्तम् । पैप्पलादं मोक्षशास्त्रं परिसमाप्तमिति ॥५॥
शरीरम् । इति । कस्मात् । साक्षात् । अग्नयः । हि । अत्र । श्रियन्ते । ज्ञान-अग्निः । दर्शन-अग्निः । कोष्ठ-अग्निः । इति ।
तत्र । कोष्ठ-अग्निः । नाम । अशित-पीत-लेह्य-चोष्यम् । पचति । इति ।
दर्शन-अग्निः । रूप-आदीनाम् । दर्शनम् । करोति ।
ज्ञान-अग्निः । शुभ-अशुभम् । च । कर्म । विन्दति ।
तत्र । त्रीणि । स्थानानि । भवन्ति । हृदये । दक्षिण-अग्निः । उदरे । गार्हपत्यम् । मुखम् । आहवनीयम् ।
आत्मा । यजमानः । बुद्धिम् । पत्नीम् । निधाय । मनः । ब्रह्मा । लोभ-आदयः । पशवः । धृतिः । दीक्षा । सन्तोषः । च । बुद्धि-इन्द्रियाणि । यज्ञ-पात्राणि । कर्म-इन्द्रियाणि । हवींषि । शिरः । कपालम् । केशाः । दर्भाः । मुखम् । अन्तर्-वेदीः ।
चतुः-कपालम् । शिरः । षोडश । पार्श्व-दन्त-ओष्ठ-पटलानि । सप्त-उत्तरम् । मर्म-शतम् । स-अशीतिकम् । सन्धि-शतम् । स-नवकम् । स्नायु-शतम् । सप्त । शिरा-शतानि । पञ्च । मज्जा-शतानि । अस्थीनि । च । ह । वै । त्रीणि । शतानि । षष्टिः । च । अर्ध-चतस्रः । रोमाणि । कोट्यः ।
हृदयम् । पलानि । अष्टौ । द्वादश । पलानि । जिह्वा । पित्त-प्रस्थम् । कफस्य । आढकम् । शुक्लम् । कुडवम् । मेदः । प्रस्थौ । द्वौ । अनियतम् । मूत्र-पुरीषम् । आहार-परिमाणात् ।
पैप्पलादम् । मोक्ष-शास्त्रम् । परिसमाप्तम् । पैप्पलादम् । मोक्ष-शास्त्रम् । परिसमाप्तम् । इति ॥
śarīram iti kasmāt sākṣād agnayo hy atra śriyante—jñānāgnir darśanāgniḥ koṣṭhāgnir iti |
tatra koṣṭhāgnir nāmāśitapītalehyacoṣyaṃ pacatīti |
darśanāgniḥ rūpādīnāṃ darśanaṃ karoti |
jñānāgniḥ śubhāśubhaṃ ca karma vindati |
tatra trīṇi sthānāni bhavanti—hṛdaye dakṣiṇāgnir udare gārhapatyaṃ mukham āhavanīyam |
ātmā yajamāno buddhiṃ patnīṃ nidhāya mano brahmā lobhādayaḥ paśavo dhṛtir dīkṣā santoṣaś ca buddhīndriyāṇi yajñapātrāṇi karmendriyāṇi havīṃṣi śiraḥ kapālaṃ keśā darbḥā mukham antarvediḥ |
catuṣkapālaṃ śiraḥ ṣoḍaśa pārśvadantoṣṭhapaṭalāni saptottaraṃ marmaśataṃ sāśītikaṃ sandhiśataṃ sanavakaṃ snāyuśataṃ sapta śirāsatāni pañca majjāśatāni asthīni ca ha vai trīṇi śatāni ṣaṣṭiś cārdhacatasro romāṇi koṭyaḥ |
hṛdayaṃ palāny aṣṭau dvādaśa palāni jihvā pittaprasthaṃ kaphasyāḍhakaṃ śuklaṃ kuḍavaṃ medaḥ prasthau dvāv aniyataṃ mūtrapurīṣam āhāraparimāṇāt |
paippalādaṃ mokṣaśāstraṃ parisamāptam | paippalādaṃ mokṣaśāstraṃ parisamāptam iti ||5||
เหตุใดจึงเรียกว่า “กาย” (ศรีระ)? เพราะในที่นี้มี “ไฟ” ตั้งอยู่โดยประจักษ์ คือ ไฟแห่งญาณ ไฟแห่งทัศนะ (การรับรู้) และไฟย่อยอาหาร. ในบรรดานั้น ไฟย่อยอาหารย่อมปรุงสิ่งที่กิน ดื่ม เลีย และดูด. ไฟแห่งทัศนะทำให้เกิดการเห็นรูปและสิ่งทั้งหลาย. ไฟแห่งญาณย่อมจำแนกกรรมดีและกรรมชั่ว. ที่นี่มีสถานสามประการ: ในหัวใจเป็นไฟทักษิณะ; ในท้องเป็นไฟคารหปัตยะ; ปากเป็นไฟอาหวนียะ. อาตมันเป็นยชามาน (ผู้ประกอบยัญ); ตั้งพุทธิเป็นภรรยา มนะเป็นพรหมา; โลภะและอื่น ๆ เป็นสัตว์บูชา; ธฤติเป็นทีกษา และสันโตษะด้วย; อินทรีย์แห่งความรู้เป็นภาชนะยัญ; อินทรีย์แห่งการกระทำเป็นเครื่องบูชา; ศีรษะเป็นถ้วยกะโหลก; เส้นผมเป็นหญ้าทรรภะ; ปากเป็นเวทีภายใน. ศีรษะเป็นกะโหลกสี่ส่วน; มีสิบหก (หมวด) ของฟันข้าง ริมฝีปาก และเพดาน; จุดมรณะ (มรรฺมะ) หนึ่งร้อยเจ็ด; ข้อต่อหนึ่งร้อยแปดสิบ; เส้นเอ็นหนึ่งร้อยเก้า; เส้นโลหิต/ท่อเจ็ดร้อย; ไขกระดูกห้าร้อย; กระดูกสามร้อยหกสิบ; และเส้นขนสามโกฏิครึ่ง. หัวใจหนักแปดปละ; ลิ้นสิบสองปละ; น้ำดีหนึ่งประสถะ; เสมหะหนึ่งอาฑกะ; น้ำกามหนึ่งกุฑวะ; ไขมันสองประสถะ; ปัสสาวะและอุจจาระไม่แน่นอน ตามปริมาณอาหาร. คัมภีร์โมกษศาสตร์ของไพปปลาทะสิ้นสุดแล้ว; คัมภีร์โมกษศาสตร์ของไพปปลาทะสิ้นสุดแล้ว.
Why is it called ‘body’? Because here, manifestly, fires are established: the fire of knowledge, the fire of perception, and the gastric fire. Of these, the gastric fire cooks what is eaten, drunk, licked, and sucked. The fire of perception effects the perception of forms and the like. The fire of knowledge discerns good and bad action. Here there are three stations: in the heart, the Dakṣiṇa fire; in the belly, the Gārhapatya; the mouth is the Āhavanīya. The Self is the sacrificer; having placed intellect as the wife, the mind is Brahmā; greed and the rest are the animals; fortitude is the consecration; contentment too; the organs of knowledge are the sacrificial vessels; the organs of action are the oblations; the head is the skull-bowl; the hairs are the darbha-grass; the mouth is the inner altar. The head is a fourfold skull; there are sixteen (sets of) side-teeth, lips, and palates; one hundred and seven vital spots; one hundred and eighty joints; one hundred and nine ligaments; seven hundred vessels; five hundred marrows; and indeed three hundred and sixty bones; and three and a half crores of hairs. The heart weighs eight palas; the tongue twelve palas; bile is one prastha; phlegm one āḍhaka; semen one kuḍava; fat two prasthas; urine and feces are indeterminate, according to the measure of food. The Paippalāda treatise on liberation is concluded; the Paippalāda treatise on liberation is concluded.
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