Poem by Chat GPT

[Yeddanapudi Markandeyulu]

Poem

Absolutely! Since your essay is steeped in non-Cartesian, emotional, and vibrational themes, I’ll craft a poem in the same spirit—immersive, reflective, and attuned to nature’s webs of feeling:

---

In the Womb of the World

Before words, before thought,
I swam in the silence of rivers,
felt the pulse of the earth beneath my skin,
and the quiet hum of the stars in my veins.

Each leaf, each breath of wind,
a secret chord vibrating through me,
and I—no longer separate,
but a limb of the restless, endless whole.

The womb of my mother was only the first,
Earth cradled me next,
her oceans and forests
teaching the language my eyes could not see.

I touched the life around me
not with fingers, but with feeling,
heard not with ears, but with the rhythm
of the living web I walked within.

When I die, the body will fall silent,
the senses fade like dusk,
but I will rise in the unseen currents,
swimming still in the eternal vibrations of being.

We are never lost—
only changing shape,
dancing in the cosmic tide,
until the music of life becomes the music of us.

---

If you like, I can also make a shorter, chant-like version that reads almost like a mantra for feeling the vibrations of nature. That one tends to be very powerful in non-Cartesian style.

Do you want me to do that next?

[Rajaram Krishnamurthy]

Garbobanishad

॥ गभपिनषत् ॥ ॐ सह नाववतु । सह नौ भुन ु । सहवीय करवावहै । तेजःव नावधीतमःतु । मा व षावहै ॥ ॐ शा तः शा तः शा तः ॥ Om! May we be protected; may we be nourished; may we act together with energy; may our study be vigorous and effective; may we not mutually dispute. Om! śāntiå, śāntiå, śāntiå.

ॐ पचा मकं पचसु वतर्मानं षडाौयं षगुणयोगयु म् । तसधातु ऽमलं योिन चतु वर्धाहारमयं शररं ॥ The body is fivefold in nature (the five elements), existing in the five, depending on the six supports (tastes of food), connected with the six qualities, [consisting of] seven dhātus (tissues), three impurities, having two yonis (sexes), and [nourished by] four kinds of food.

भवित पचा मकिमित कःमात् पृिथयापःतेजोवायुराकाशिमित  अःमपचा मके शररे ।  का पृिथवी का आपः कं तेजः को वायुः कमाकाशम् । तऽ यकठनं सा पृिथवी यिवं ता आपो यदंणं ु त े जो यसचरित स वायुः यसु षरं तदाकाशिमयु यते ॥ How is it pancātmakam (five-fold)? Because of the five: earth, water, fire, air and ether. In this five-fold body, what is earth, what is water, what is fire, what is air, and what is ether? It is said that what is hard is earth, what is fluid is water, what is warm is fire, what moves is air, and what is space is ether.

 तऽ पृिथवी धारणे आपः प डकरणे तेजः ूकाशने 1वायुगर्मने आकाशमवकाशूदाने । पृथक् ौोऽे शदोपलधौ वक् ःपश च ु षी पे ज ा रसने नािसकाऽऽयाणे उपःथ ानदनेऽपानमु सग बु या बु यित मनसा सकपयित वाचा वदित । There the earth is to support, water is to consolidate, fire is for light, air is for movement, and ether is to provide space. Separately, ears are to receive words, the skin for touch, eyes to see form, tongue for taste, and nose for smell. The genitalia are for pleasure and apāna for evacuation. One cognizes with the intellect (buddhi), envisions with the mind (manas), and speaks with words (vāk).

षडाौयिमित कःमात् मधुरा ललवणित कटकषायरसा वदते ु । षजषर्भगा धारमयमपचमधैवतिनषादा े ित ।  इ ािनशदसं ाः ूणधान शवधा भव त ॥ १ ॥ How is the six-fold support? It is said to be the six tastes [of food]: sweet, acid, salty, pungent, bitter, and astringent. And ¬adja, Ŭabha, gāndhāra, pancama, madhyama, dhaivata, ni¬āda, together with agreeable and disagreeable sounds and prayer, make ten categories. 

शु लो र ः कृंणो धूॆः पीतः कपलः पा डुर इित । सधातुिमित कःमात् यदा देवद ःय ियाद वषया  जायते ॥  परःपरं सौ यगुणवात् ष वधो रसो रसा छोणतं शोणता मांसं मांसा मेदो मेदसः ःनावा ःनानोऽःथी यःथयो मजा म ः शुबं शुबशोणतसंयोगादावतर्ते गभ द यवःथां नयित । It has white, red, black, smoky gray, yellow, tawny and pale as the colours. What are the seven dhātus (tissues) when Devadatta (any person) desires enjoyment of objects? From the proper combination of qualities, six types of taste (rasa) emerge. From relish of food, blood is created, from it flesh, thence fat, bones, marrow, semen. By the combination of semen and blood the embryo (garbha) is born, and its growth is regulated by the heart (mother’s heartbeat as well as the embryo’s).

 दयेऽतरा नः अ नःथाने प ं प ःथाने वायुः वायुःथाने दयं ूाजापयाबमात् ॥ २ ॥ [The seven dhātus] are in the heart where there’s inner fire; at the place of the fire is pitta (bile); at the pitta-organs is movement (vāyu); and at the vāyu-place is the heart, all growing in order according to the law (Prajāpati). 

The scriptures of the Hindus, Vedas speak of Embryology.

There are references in the Puranas to Embryology.

1. The Fetus's Prayer from the Womb (Garbha Stuti)

A famous, emotional verse found in the Srimad Bhagavatam describes the soul's realization and plea to God while trapped in the cramped, uncomfortable, and impure conditions of the womb:

"देहाद्यनाद्यवसितं प्रति कल्पमाद्यं,

देहं ममाथ वसतिं परिमाय सांवत्सरी ।"

"Living in this impure, confined place (womb), struggling and helpless, I remember my many previous births and the suffering of birth and death. I surrender to You, O Supreme Lord, to escape this cycle."

2. The Divine Seed and Cosmic Womb (Bhagavad Gita 14.3)

In the Bhagavad Gita, Lord Krishna describes the creation process, comparing the material world and the womb to a divine creative space:

"मम योनिर्महद्‍ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।

सम्भव: सर्वभूतानां ततो भवति भारत ॥"

"My womb is the great Brahman (material nature), in which I place the seed; from that, O Bharata, is the birth of all beings."

3. The Mother's Sacrifice (Adi Shankara's Matru Panchakam)

While not directly from the fetus's perspective, this verse from Adi Shankara summarizes the pain and effort a mother endures while carrying the child in her womb:

"आस्तां तावदियं प्रसूतिसमये दुर्वारशूलव्यथा,

नैरुच्यं तनुशोषणं मलमयी शय्या च सांवत्सरी ।"

"Let alone the unbearable pain at the time of delivery, for nine months she tolerates malnutrition, physical wasting, and the discomfort of living with the impurities of the fetus in her womb. I bow to such a mother whose debt can never be repaid."

 आस्तां तावदियं प्रसूतिसमये दुर्वारशूलव्यथा

 

नैरुच्यं तनुशोषणं मलमयी शय्या च सांवत्सरी ।

एकस्यापि न गर्भ-भार-भरण-क्लेशस्य यस्याः क्षमो

दातुं निष्कृतिमुन्नतोऽपि तनयः तस्यैः जनन्यै नमः ।।

Aastam taavdiyam prasuti samaye durvara shula vyatha

Nairuchyam tanushoshanam malmayi shaiyya cha saamvatsari ।

Eka syapi na garbha bhar bharan kleshasya yasyahkshamo

Daatum nishkritimunnatopi tanayah tasyaih jananai namah ।।

The pain that a mother endures during the time of childbirth; the difficulties that she experiences owing to the changes in her body; the year-long post-delivery trouble that she faces until the child turns one-year-old; and the stress she goes through, every time the baby attends the nature's call are all on one side. But the pain that she suffers while carrying the weight of the fetus in the womb for nine months is matchless. The child can never repay the debt of a mother, no matter how big a monarch or a warrior he is. Salutations to the mother.

           “The jīva, with his head down and tormented like this, practices Sāṅkhya or Yoga or worships the Supreme Person who is the 25th tattva. Then, in the tenth month, he takes birth.” In the last verse, the optional indeclinable vā (lit., “or”) indicates that only a particular jīva remembers and prays to Bhagavān. Śrī Jīva Gosvamī has explained in his commentary on the four verses (SB 2.9.33-36) of the Bhāgavatam that bhakti can be performed in all states of life, including in the womb. Thus, the prayers by the baby in the womb are not implausible. The example of different living beings described as one entity is also found in other places in the Bhāgavatam. On every day of Brahmā, some creations occur, but on the first day, he himself is born, which is unique. This is called Padma Kalpa. In the Third Canto, while describing the creation on the day of Padma Kalpa, there is also a description of the birth the Four Kumāras, which happened later in a different kalpa, and is one of the creations of Brahma. They are being described as if they were one entity. While commenting on this, even Śrīdhara Swami has remarked that this description has been made by taking the creation in Padma Kalpa and the creation by Brahma as one.

I really wondered how ancestors even 2000 years back thought of atom in the womb to think about it and do bhakti also.  K Rajaram IRS 14526

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