Garbha Upanishad

Like other sages of the Upnishads, Pippalada is systmetic and rational. The physical basis of life, and the sequence following the development of the embryo, is clearly defined. He describes the basis of life mystically in categories that go, in sequence, from 2 to 7. In the body emerge 8 natures and in it arise 16 modifications that are similar to the tattvas of Sankhya.

The embryo is taken to have become Jiva (conscious soul) in the seventh month, and in the eighth month, it become complete in every sense. This gives the time the fetus becomes a person, with attendant legal rights. It is not explained how Jiva comes to be attached to the body.

Although other passages indicate that the Jiva resides in the heart’s recess, it also suffuses the entire body; further more its identity with the purusha means that mysteriously, it is the one with the entire universe. The distinction also implies the existence of the subtle body (Lingam). In the Sarvasara Upnishad, the subtle body is defined as created out of the mind and other subtle elements that reside in the knot of the heart. The consciousness within the subtle body is called the “knower of the field” (Ksetrajna).

The body is an instrument of the heart, but for it to be able to do what it can, the Ksetrajna must be free: this is Moksha or Mukti.

If the Father’s seed is more potent, it becomes a male and if the Mother’s seed is stronger, it becomes female. If the seed of both the father and the mother are equal with no pulling force in either, it becomes a napumsaka. (Neither a male nor a female)

It is born as a blind or as a deaf or dumb or short or with other deficiency due to any mental confusion, or agitated during the time of impregnation. If the male reproductive fluid is split because of the air moving around in the body, twins are born.

Having obtained this intelligence, (When the body comprised of the five natural forces acquires intelligence by the infusion of the jivan (or the soul), it also acquires the five intellectual organs and the brain, which enables the jivan to distinguish between different forms of objects and tastes.) The jivan immediately starts contemplating on the eternal syllable “OM”. Once he digests the essence of the same, he understands the fact that the eight basic forces (five sense organs, the mind, intellect and ego) and their sixteen modifications belong to self, the soul or the jivan residing in the body.

Whatever is consumed or drunk by the mother passes through the nerves dovetailed with the child’s to the jivan, which is satisfied with such feed. It is during the ninth month that all the sense organs and intellect organs attain completeness. And during this time, the jivan is reminded of its previous birth and it realizes all the good and bad deeds it committed during such previous birth.

Thus thinks the jivan: “By me thousands of birth points (vagina) have been seen; various foods have been tasted; and innumerable time’s mother’s milk has been drunk (to convey that the jivan had various mothers during its earlier births). I have born and died again and again. All my near and dear (of earlier births) for whom I performed various actions (in earlier births), whether good or bad, have enjoyed the benefits of my actions and have left me all alone. I am left behind all alone.

When I get out of this womb, I will take refuge in Sankhya-Yoga, which destroys misery and yields liberation; when I get out of this womb, I will take refuse in Maheswara, who destroys misery and grants liberation.

Once I come out of this birth source (vagina), I am going to surrender myself to the destroyer of all sins and the Salvation provider –called as Naaraayana (or the Supreme Being called by various names). Who destroys misery and grant liberation. When I get out of this womb, I will meditate on the eternal Brahman.

I am going to practice the Gnaana Yoga (the pursuit of knowledge) strictly to destroy all my sins and to release myself from the bonding of all actions in this materialistic world. Once I come out of this birth source, I am going to contemplate on this Supreme Divine Brahman.” – These are the thoughts of the jivan during the time it remains in the womb.

However, when he reaches the birth source (vagina) and comes out of it with great difficulty on to the earth, he is inflicted with the illusory force (Maya) created by Vishnu and immediately forgets all the previous births and the deeds performed therein. His memory is cleansed of all the history the very moment he first inhales the air after coming to the earth.

Unless man does all he can, to attain Godhead, the main pain that he is going to encounter after death, is that he did not attain the real objective of his life, which happens to be to realize his true Spiritual Potential.

The Aitareya Upnishad speak of four kinds of life: born alive, born from egg, born from moisture (insects), and born from germ (plants).

(These all) are born of eggs, of wombs, of moisture, and of sprouts, namely horses, cattle, men, elephants, and all creatures that there are that move or fly and those that do not move. All these are guided by consciousness and supported by consciousness; the basis is consciousness. Consciousness is Brahman.

Consciousness is not taken to exist only in the human, but in all life.

The Garbha Upanishad is a treatise. It expounds the details of what human consciousness goes through, while it still resides in the womb, in the form of a fetus.

When the brain of the fetus forms, its active mind is more active than that of children and/or adults. The reason is that while in the womb, the fetus is not distracted by the senses, and its connection with the attractions and distractions of the outside world.

So now the soul, imprisoned within the mother, goes through physical and emotional turmoil.

He now realizes the fact that he is going to incarnate once again to go through trials and tribulations, whose main objective is that he learns through pain, to become, what he intrinsically is: An image of God!

The Garbha Upanishad states that, the fetus promises God, that he will not repeat his evil deeds. But alas! When the child is born, a force called the ‘Vaishnava Prana’ touches him, and he forgets his thoughts and prayer.

So the learning process continues!

Arjuna in the Bhagvad Geeta asked Krishna, what happens, if man dies while putting in his effort to learn about Spiritual truths in one life?

It is heartening to note, that man, take off, from where he left off, in his spiritual efforts.

Look deep within you as you read these words, do they ring a bell? Do they sound true? Ask yourself! Your SELF will reply!