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Agni Purana — Ayurveda, Shloka 9

अश्ववाहनसारः

Aśvavāhana-sāra) — Essentials of Horses as Mounts (and Horse-Treatment

पार्श्वे रुद्रा गुरुर्बुद्धौ विश्वेदेवाथ मर्मसु दृगावर्ते दृशीन्द्वर्कौ कर्णयोरश्विनौ तथा

pārśve rudrā gururbuddhau viśvedevātha marmasu dṛgāvarte dṛśīndvarkau karṇayoraśvinau tathā

In the flanks abide the Rudras; in the intellect abides the Guru (Bṛhaspati). In the vital junctions (marmas) are the Viśvedevas. At the turning-corners of the eyes are Dṛśī and Indra; and in the two ears, likewise, are the Aśvins.

pārśvein the side/flank
pārśve:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootpārśva (प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Locative (7th/सप्तमी), Singular (एकवचन)
rudrāḥthe Rudras
rudrāḥ:
Karta (कर्ता)
TypeNoun
Rootrudra (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन)
guruḥthe Guru (preceptor)
guruḥ:
Karta (कर्ता)
TypeNoun
Rootguru (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Singular (एकवचन)
buddhauin the intellect
buddhau:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootbuddhi (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Locative (7th/सप्तमी), Singular (एकवचन)
viśve-devāḥthe Viśvedevas (All-gods)
viśve-devāḥ:
Karta (कर्ता)
TypeNoun
Rootviśve (प्रातिपदिक) + devāḥ (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Plural (बहुवचन); 'all (viśve) gods' as a fixed group-name
athathen/and
atha:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootatha (अव्यय)
FormParticle/adverb (निपात): 'then/and'
marmasuin the vital points/joints
marmasu:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootmarma (प्रातिपदिक)
FormNeuter (नपुंसकलिङ्ग), Locative (7th/सप्तमी), Plural (बहुवचन)
dṛg-āvartein the eye-region/eye-socket
dṛg-āvarte:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootdṛś/dṛg (प्रातिपदिक) + āvarta (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Locative (7th/सप्तमी), Singular (एकवचन); 'in the whirl/region of the eye' (i.e., eye-socket/eye-corner)
dṛśīthe two eyes
dṛśī:
Karta (कर्ता)
TypeNoun
Rootdṛś (प्रातिपदिक)
FormFeminine (स्त्रीलिङ्ग), Nominative (1st/प्रथमा), Dual (द्विवचन)
indv-arkauthe Moon and the Sun
indv-arkau:
Karta (कर्ता)
TypeNoun
Rootindu (प्रातिपदिक) + arka (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Dual (द्विवचन); copulative: 'moon and sun'
karṇayoḥin the two ears
karṇayoḥ:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootkarṇa (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Locative (7th/सप्तमी) / Genitive (6th/षष्ठी), Dual (द्विवचन); here locative sense: 'in the two ears'
aśvinauthe two Aśvins
aśvinau:
Karta (कर्ता)
TypeNoun
Rootaśvin (प्रातिपदिक)
FormMasculine (पुंलिङ्ग), Nominative (1st/प्रथमा), Dual (द्विवचन)
tathālikewise/so
tathā:
Sambandha (सम्बन्ध)
TypeIndeclinable
Roottathā (अव्यय)
FormAdverb/particle (अव्यय): 'thus/likewise'

Lord Agni (narrating to Sage Vasiṣṭha)

Vidya Category: {"primary_vidya":"Ayurveda","secondary_vidya":"Tantra","practical_application":"Marma-awareness and psycho-physical mapping through devatā-adhisthāna: supports careful body-protection, therapeutic touch caution, and nyāsa-based concentration practices.","sutra_style":true}

Encyclopedic Reference: {"reference_type":"List","entry_title":"Devatā-adhisthāna of body regions: flanks, intellect, marmas, eye-corners, ears","lookup_keywords":["marma","devata-nyasa","Rudra","Ashvinau","Brihaspati"],"quick_summary":"The verse assigns presiding deities to specific body loci—Rudras in the flanks, Bṛhaspati in intellect, Viśvedevas in marmas, Dṛśī/Indra at eye-corners, and Aśvins in the ears—linking anatomy with protective sacral mapping."}

Concept: The body is a sacred field (kṣetra) with presiding intelligences; attention to loci refines protection, concentration, and ethical restraint in using force or touch.

Application: Use deity-mapping as a mindfulness scaffold: during practice, scan body regions (flanks, marmas, eyes, ears) to maintain protective awareness and steadiness of buddhi.

Khanda Section: Ayurveda (Anatomy / Marma-vidya and Devata-nyasa style correspondences)

Primary Rasa: adbhuta

Secondary Rasa: shanta

Visual Art Cues: {"scene_description":"A schematic sacred-body depiction: a standing figure with highlighted flanks, marmas, eye-corners, and ears; subtle deity emblems appear at each locus—Rudra at sides, Guru at head/intellect, Viśvedevas at joints, Indra near eyes, Aśvins at ears.","kerala_mural_prompt":"Kerala mural, frontal human figure with stylized lotus markers at marmas, small symbolic forms of Rudra, Bṛhaspati, Viśvedevas, Indra, and twin Aśvins placed at corresponding regions, bold outlines and traditional palette.","tanjore_prompt":"Tanjore, iconic sacred-body chart with gold-highlighted markers at marmas, miniature deity medallions at flanks/eyes/ears, ornate border, jewel tones and embossed gold.","mysore_prompt":"Mysore painting, clean instructional anatomical-nyāsa diagram, labeled loci (pārśva, buddhi, marma, dṛgāvarta, karṇa), delicate shading and precise placement of deity symbols.","mughal_miniature_prompt":"Mughal miniature, refined figure study with subtle halos at key points, small deity motifs integrated like cartouches, fine linework and muted colors, scientific-illustration feel within courtly aesthetic."}

Audio Atmosphere: {"recitation_mood":"contemplative","suggested_raga":"Shankarabharanam","pace":"slow","voice_tone":"instructional"}

Sandhi Resolution Notes: viṣṇurvainateyaḥ resolved earlier; here karṇayoraśvinau = karṇayoḥ aśvinau; dṛgāvart(e) = dṛg-āvarte; dṛśīndvarkau = dṛśī indu-arkau (dual groups listed appositionally).

Related Themes: Agni Purana: Ayurveda/anatomy and marma-related passages; nyāsa sections mapping deities to aṅgas

R
Rudras
B
Bṛhaspati (Guru)
V
Viśvedevas
I
Indra
A
Aśvins
M
Marma

FAQs

It teaches a devatā-adhisthāna mapping of specific body regions—flanks, intellect, marmas, eye-corners, and ears—used for marma-vidyā (vital-spot awareness) and for nyāsa-style contemplative placement of deities in the body.

Alongside rituals and theology, the Agni Purana preserves technical body-knowledge by linking anatomical/vital locations (marmas and sense-organs) with deity presences—bridging Ayurveda, yogic-ritual practice, and Purāṇic cosmology in one compact instruction.

By viewing the body as a divine seat (deva-śarīra-bhāvanā), the practitioner cultivates reverence, restraint from harming vital spots, and a purificatory awareness that supports protection, healing intent, and disciplined sense-control.