Fwd: [INDOLOGY] Prenatal suffering [Was: A Query re the development of garbha]

[Christophe Vielle]

To extend the textual comparison, again taken from Sandra Smets' work in course of publication,
the same expressions for the birth-winds and sufferings are to be found in:
Jaisa 47.31-35:
31  navame daśame vāpi māse karmabalāt kṛtaḥ | prabalaiḥ sūtipavanaiḥ kriyate ’sāv adhomukhaḥ ||

32  garbhe vastavyatākarma kṣayaprasavamārutaiḥ | niḥsāryamāṇo naiḥsāryaṃ labhate yonisaṃkaṭe ||

33  tadā prāktanabhoktavyakarmabāhulyagauravāt | niḥsārekṣutilākāro vāsanocchvāsamātrakaḥ ||

34  kathaṃ cid iva niṣkrāntiṃ kukṣer duḥkhena sajvaraḥ | prāpnoti mātuḥ sahasā dehī yantrād yathā śaraḥ ||

35  mūrchāvinaṣṭabodhasya yoniyantraprapīḍanāt | jñānaṃ naśyati yat tasya garbhasthasyābhavat purā || 

Mit. ad Yājñ. III.83
      evaṃ karacaraṇacakṣurādiparipūrṇāṅgendriyo navame daśame vāpi māse api śabdāt prāg api saptame ’ṣṭame vā atyāyāsādidoṣavaśāt prabalasūtihetuprabhañjanapreritasnāyvasthicarmādinirmitavapur yantrasya chidreṇa susūkṣmasuṣireṇa sajvaro duḥsahaduḥkhābhibhūyamāno niḥsāryate dhanuryantreṇa sudhanvaprerito bāṇa ivātivegena | nirgamasamanantaraṃ ca bāhyapavanaspṛṣṭo naṣṭaprācīnasmṛtir bhavati | « jātaḥ sa vāyunā spṛṣṭo na smarati pūrvaṃ janma maraṇaṃ karma ca śubhāśubham » iti niruktasyāṣṭādaśe ’bhidhānāt ||
[quotation form the Nirukta-Pariśiṣta; cf. Garbhop § 4: atha yonidvāraṃ saṃprāpto yantreṇāpīḍyamāno mahatā duḥkhena jātamātrās tu vaiṣṇavena vāyunā saṃspṛṣṭas tadā na smarati janmamaraṇāni na ca karma śubhāśubhaṃ vindati]
BhaviṣyottP 4.31 (prabalaiḥ sūtipavanaiḥ), 32 (sammūrchitasya), 41 (saṃkaṭenāviviktena) and 35: 

yantreṇa pīḍitā yadvad niḥsārāḥ syus tilekṣavaḥ | tathā śarīraṃ niḥsāraṃ yoniyantraprapīḍitam ||


VDhottP 2.114.18cd-21:    

tatas tu kāle sampūrṇe prabalaiḥ sūtimārutaiḥ ||18

bhavaty avāṅmukho jantuḥ pīḍām anubhavan parām | adhomukhaḥ saṃkaṭena yonidvāreṇa vāyunā ||19

niḥsāryate bāṇa iva yantracchidreṇa sajvaraḥ | yoniniṣkramaṇāt pīḍāṃ carmotkartanasaṃnibhām ||20

prāpnoti ca tato jātaḥ tīvraṃ śītam asaṃśayam| janmajvarābhibhūtasya vijñānaṃ tasya naśyati ||21 


AgP 369.27:    
sūtivātair adhobhūto niḥsared yoniyantrataḥ | pīḍyamāno māsamātraṃ karasparśena duḥkhitaḥ ||

ViP 6.5.14c-16c:
	prājāpatyena vātena pīḍyamānāsthibandhanaḥ || 
	adhomukho vai kriyate prabalaiḥ sūtimārutaiḥ | kleśair niṣkrāntim āpnoti jaṭharān mātur āturaḥ || 
	mūrchām avāpya mahatīṃ saṃspṛṣṭo bāhyavāyunā | vijñānabhraṃśam āpnoti (...)
 MārkP 11.16-19 (= GḍPUtt 4.80c-84b)

tataḥ kālakramāj jantuḥ parivartaty adhomukhaḥ | navame daśame vāpi māsi saṃjāyate tataḥ || 

niṣkrāmyamāṇo vātena prājāpatyena pīḍyate | niṣkrāmyate ca vilapan hṛdi duḥkhanipīḍitaḥ || 

niṣkrāntaś codarān mūrchām asahyāṃ pratipadyate | prāpnoti cetanāṃ cāsau vāyusparśasamanvitaḥ ||

tatas taṃ vaiṣṇavī māyā samāskandati mohinī | tayā vimohitātmāsau jñānabhraṃśam avāpnute || 



It could have been interesting in the case of Smets' comparison to include the text of the Śivadharmottara.
Best wishes,

Christophe Vielle

Début du message réexpédié :

> De : Paolo Magnone <paolo.magnone at UNICATT.IT>
> Objet : [INDOLOGY] Prenatal suffering [Was: A Query re the development of garbha]
> Date : 21 février 2012 18:02:57 HNEC
> À : INDOLOGY at liverpool.ac.uk
> Répondre à : Paolo Magnone <paolo.magnone at UNICATT.IT>
> 
> Dear Johanna,
> 
> While still residing in the womb (garbhastha) the embryo is said to be pressed by the chorion like one squeezed down by mountains; soaked by the amniotic fluid like one fallen into the sea; “cooked” by digestive fire like one thrown into a hot brass pot; and experiencing eight times as much suffering as one pierced by red-hot needles. The suffering inflicted by the dreadful contraption of the vagina (yoniyantra) at deliverance is, however, 10 million times as much as that experienced in the womb. The dehin who has finally “thickened” (sammūrchita!) and is ready to be born is thoroughly crushed like a cane by a grinder, his head pounded by a nasty hammer while he is helplessly blown out by the powerful winds of childbirth. Crushed by the yoniyantra, the newborn body is as sapless as a sugar cane driven through a grinder. Then the text goes on to expatiate on the impurity of the bodily frame by detailing its filthy components.
> 
> As a consequence of the agony of childbirth the newborn baby is seized by a violent fever which erases the memory of past lives and the embryo’s former resolve to attain liberation through śivajñāna. It is indeed as a remedy for such forgetfulness that the present śāstra (i.e. the Śivadharmottara) has been proclaimed by Śiva, in order to denounce the evils of saṁsāra and make for heaven or liberation.
> 
> All this surely stands in stark contrast to Western psychoanalytic views of a prenatal “paradise lost”! What about East Asian views?
> 
> Paolo Magnone
> Sanskrit Language and Literature
> Catholic University of the Sacred Heart (Milan)
> 
> Jambudvipa  - Indology and Sanskrit Studies (www.jambudvipa.net)
> 
> 



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