Adhyaya 369

Verse 1

इत्य् आग्नेये महापुराणे आत्यन्तिकलयगर्भोत्पत्तिनिरूपणं नामाष्टष्ट्यधिकत्रिशततमो ऽध्यायः अथोनसप्तत्यधिकत्रिशततमो ऽध्यायः शरीरावयवाः अग्निर् उवाच श्रोत्रं त्वक् चक्षुषी जिह्वा घ्राणं धीः खुञ्च भूतगं शब्दस्पर्शरूपरमगन्धाः खादिषु तद्गुणाः

Thus ends, in the Agni Mahāpurāṇa, the three-hundred-and-sixty-eighth chapter entitled “The account of the origin of the embryo in ultimate dissolution.” Now begins the three-hundred-and-sixty-ninth chapter on “The organs of the body.” Agni said: The ear, the skin, the two eyes, the tongue, the nose, and the mind/intellect are connected with the elements; and their objects/qualities are sound, touch, form, taste, and smell, respectively, in the corresponding sense-fields.

Verse 2

पायूपस्थौ करौ पादौ वाग्भवेत् कर्मखुन्तथा उत्सर्गानन्दकादानगतिवागादि कर्म तत्

The anus and the genitals, the hands, the feet, and speech are said to be the organs of action (karmendriya). Their respective functions are excretion, sexual enjoyment, grasping/taking, locomotion, and speaking, and the like.

Verse 3

पञ्चकर्मेन्द्रियान्यत्र पञ्चबुद्धीन्द्रियाणि च इन्द्रियार्थाश् च पञ्चैव महाभूता मनो ऽधिपाः

Here are the five organs of action and also the five organs of cognition; the five objects of the senses, and indeed the five great elements—over all of these, the mind presides.

Verse 4

आत्माव्यक्तश् चतुर्विंशतत्त्वानि पुरुषः परः संयुक्तश् च वियुक्तश् च यथा मत्स्योदके उभे

The Self and the Unmanifest (Prakṛti), the twenty-four principles (tattvas), and the Supreme Person (Puruṣa) are spoken of as both conjoined and disjoined—just as fish and water are (together and yet distinct).

Verse 5

अव्यक्तमास्रितानीह रजःसत्त्वतमांसि च आन्तरः पुरुषो जीवः स परं ब्रह्म कारणं

Here, the guṇas—rajas, sattva, and tamas—abide in the Unmanifest (Prakṛti). The indwelling Person, the individual soul (jīva), is that Supreme Brahman, the causal source.

Verse 6

स याति परमं स्थानं यो वेत्ति पुरुषं परं सप्ताशयाः स्मृता देहे रुधिरस्यैक आशयः

He attains the supreme abode—whoever knows the Supreme Person. In the body, seven ‘receptacles’ (āśayas) are taught; among them, one is the receptacle of blood.

Verse 7

श्लेष्मणश्चामपित्ताभ्यां पक्वाशयस्तु पञ्चमः वायुमूत्राशयः सप्तः स्त्रीणां गर्भाशयो ऽष्टमः

The pakvāśaya (large intestine) is the fifth receptacle, associated with kapha and āma-pitta. The vāyu-āśaya and the mūtra-āśaya (urinary bladder) are counted as the seventh; and in women, the garbhāśaya (uterus/womb) is the eighth.

Verse 8

पित्तात्पक्वाशयो ऽग्नेः स्याद्योनिर्विकशिता द्युतौ पद्मवद्गर्भाशयः स्यात्तत्र घत्ते सरक्तकं

O Agni, when pitta predominates, the large intestine becomes as though “cooked” (overheated and inflamed). The yoni appears abnormally opened and lustrous, and the womb (garbhāśaya) is described as lotus-like; in that condition there is a discharge mixed with blood.

Verse 9

शुक्रं स्वशुक्रतश्चाङ्गं कुन्तलान्यत्र कालतः न्यस्तं शुक्रमतो योनौ नेति गर्भाशयं मुने

O sage, semen—together with one’s own seminal essence, bodily parts, and even hairs—when deposited there in due course: that semen, entering the yoni, does not (immediately) reach the womb (garbhāśaya).

Verse 10

ऋतावपि च योनिश्चेद्वातपित्तकफावृता भवेत्तदा विकाशित्वं नैव तस्यां प्रजायते

Even during the fertile period (ṛtu), if the yoni is covered or obstructed by vāta, pitta, and kapha, then it does not open properly; therefore, conception does not occur in her.

Verse 11

बुक्कात्पुक्कसकप्लीहकृतकोष्ठाङ्गहृद्व्रणाः तण्डकश् च महाभाग निबद्धान्याशये मतः

O greatly fortunate one, ulcers (wounds) of the bladder, rectum, spleen, liver, the abdominal cavity (viscera), the limbs, and the heart—as well as the condition called taṇḍaka—are held to be afflictions lodged in the āśaya, the internal receptacle.

Verse 12

रसस्य पच्यमानस्य साराद्भवति देहिनां प्लीहा यकृच्च धर्मज्ञ रक्तफेणाच्च पुक्कसः

O knower of dharma, in embodied beings, as rasa is being “cooked” (metabolically transformed), from its refined essence (sāra) arise the spleen and the liver; and from the froth or impurity of blood arises the pukkasa.

Verse 13

रक्तं पित्तञ्च भवति तथा तण्डकसंज्ञकः मेदोरक्तप्रसाराच्च वुक्कायाः सम्भवः स्मृतः

It becomes a disorder of blood and pitta (bile/heat), and is known as “Taṇḍaka”. And it is stated that “Vukkā” arises from the spreading (vitiated overflow) of fat and blood.

Verse 14

रक्तमांसप्रसाराच्च भवन्त्यन्त्राणि देहिनां सार्धत्रिव्यामसंख्यानि तानि नॄणां विनिर्दिशेत्

From the spreading of blood and flesh arise the intestines (the internal tubular organs) of embodied beings. Their measure is said to be three vyāmas and a half; thus it should be stated specifically with reference to humans.

Verse 15

त्रिव्यामानि तथा स्त्रीणां प्राहुर्वेदविदो जनः रक्तवायुसमायोगात् कामेयस्योद्भवः स्मृतः

Those learned in the Vedas declare that women have three vyāmas (three measures/conditions). And it is taught that sexual desire (kāma) arises from the conjunction of blood and the vital wind (vāyu).

Verse 16

कफप्रसाराद्भवति हृदयं पद्मसन्निभं अधोमुखं तच्छूषिरं यत्र जीवो व्यवस्थितः

From the spreading of kapha, the heart becomes lotus-like, facing downward; it is hollow within—therein the jīva (the individual vital principle) is situated.

Verse 17

चैतन्यानुगता भावःसर्वे तत्र व्यवस्थिताः तस्य वामे तथा प्लीहा दक्षिणे च तथा यकृत्

All the functional states (bhāvas) that follow consciousness are established there; on its left is the spleen, and on its right likewise is the liver.

Verse 18

दक्षिणे च तथा क्लोम पद्मस्यैवं प्रकीर्तितं श्रोतांसि यानि देहे ऽस्मिन् कफरक्तवहानि च

On the right side likewise is the kloma; thus is the ‘padma’—the lotus-like heart—described. And in this body, the channels (srotas) that convey kapha and blood are also declared.

Verse 19

तेषां भूतानुमानाच्च भवतीन्द्रियसम्भवः नेत्रयोर्मण्डलं शुक्लं कफाद्भवति पैतृकं

By inferring that those bodily constituents arise from the elements (bhūta), the arising of the sense-organs (indriya) is understood. In the eyes, the white circular region (the sclera) is produced from kapha and is of paternal derivation.

Verse 20

कृष्णञ्च मण्डलं वातात्तथा मवति मातृकं पित्तात्त्वङ्मण्डलं ज्ञेयं मातापितृसमुद्भवं

A black circular patch is to be understood as arising from vāta; likewise, the maternal influence manifests accordingly. From pitta, a circular cutaneous mark is to be known—arising from both mother and father (parental factors).

Verse 21

मांसासृक्कफजा जिह्वा मेदो ऽसृक्कफमांसजौ वृषाणौ दश प्राणस्य ज्ञेयान्यायतनानि तु

The tongue is constituted of muscle, blood, and kapha; fat (medas) is constituted of blood, kapha, and muscle; and the two testicles are constituted of fat, blood, kapha, and muscle. These are to be understood as (among) the ten seats of prāṇa, the vital life-breath.

Verse 22

मूर्धा हृन्नाभिकण्ठाश् च जिह्वा शुक्रञ्च शोणितं गुदं वस्तिश् च गुल्फञ्च कण्डुराः शोडशेरिताः

The head, the region of the heart, the navel, and the throat; the tongue; semen and blood; the anus; the urinary bladder; and the ankle—these are declared as sixteen (sites/manifestations) of itching.

Verse 23

द्वे करे द्वे च चरणे चतस्रः पृष्ठतो गले देहे पादादिशीर्षान्ते जालानि चैव षोडश

Two jālas are in the hands and two in the feet; four are on the back and at the throat. Thus, in the body—from the feet up to the end of the head—there are indeed sixteen jālas (networks/plexuses).

Verse 24

मांसस्नायुशिरास्थिन्यः चत्वारश् च पृथक् पृथक् मणिबन्धनगुल्फेषु निबद्धानि परस्परं

Muscle, snāyu (ligament/tendon), sīrā (vessel/nāḍī or vein), and bone—these four, each distinct—are mutually bound together at the wrist-joint and at the ankle-joint.

Verse 25

षट्कूर्चानि स्मृतानीह हस्तयोः पादयोः पृथक् ग्रीवायाञ्च तथा मेढ्रे कथितानि मनीषिभिः

Here, six kūrca-points are recognized: separately in the hands and in the feet, and also in the neck and in the penis—thus have the learned declared.

Verse 26

पृष्ठवंशस्योपगताश् चतस्रो मांसरज्जवः नवत्यश् च तथा पेश्यस्तासां बन्धनकारिकाः

Connected to the spinal column are four muscular cords; and there are ninety peśī (tendinous or muscular bands), which serve as the binding fastenings of those structures.

Verse 27

सीरण्यश् च तथा सप्त पञ्च मूर्धानमाश्रिताः एकैका मेढ्रजिह्वास्ता अस्थि षष्टिशतत्रयं

There are likewise seven sets of sīraṇya, and five that are situated in the head. Each is single; and the tongue and the penis are counted likewise. The bones are three hundred and sixty.

Verse 28

सूक्ष्मैः सह चतुःषष्ठिर्दशना विंशतिर्नखाः पाणिपादशलाकाश् च तासां स्थानचतुष्टयं

Including the minute ones, the teeth are sixty-four; the nails are twenty; and the rod-like digits of the hands and feet are also counted—these are distributed in four locations (four sets).

Verse 29

षष्ट्यङ्गुलीनां द्वे पार्ष्ण्योर्गुल्फेषु च चतुष्टयं चत्वार्यरत्न्योरस्थीनि जङ्घयोस्तद्वदेव तु

There are sixty bones in the finger phalanges; two in the heels; four in the ankles; four bones in the forearms; and likewise in the shanks (lower legs) as well.

Verse 30

द्वे द्वे जानुकपोलोरुफलकांशसमुद्भवं अक्षस्थानांशकश्रोणिफलके चैवमादिशेत्

In the same manner one should prescribe the count as two each—arising in the regions of the knee, the cheek, and the thigh-plate (femoral region); likewise two each in the portion at the axle-like joint location and in the pelvic-plate (hip region).

Verse 31

भगास्तोकं तथा पृष्ठे चत्वारिंशच्च पञ्च च ग्रीवायाञ्च तथास्थीनि जत्रुकञ्च तथा हमुः

In the pelvic region (bhaga) there is a small number (of bones); in the back there are forty-five; likewise, in the neck there are bones; and so too the collar-bones (jatrukā) and the jaws (hanu).

Verse 32

तन्मूलं द्वेललाटाक्षिगण्डनासाङ्घ्य्रवस्थिताः पर्शुकास्तालुकैः सार्धमर्वुदैश् च द्विसप्ततिः

From its root there are two sets, situated at the forehead, eyes, cheeks, nose, and feet; the ribs—together with the palates and the glandular swellings (arbuda)—are said to number seventy-two.

Verse 33

द्वेशङ्खके कपालानि चत्वार्येव शिरस् तथा उरः सप्तदशास्थीनि सन्धीनां द्वे शते दश

In the two temples of the skull there are four cranial plates; likewise in the head. In the chest there are seventeen bones; and the joints are two hundred and ten in number.

Verse 34

अष्टषष्टिस्तु शाखासु षष्टिश् चैकविवर्जिता अन्तरा वै त्र्यशीतिश् च स्नायोर् नवशतानि च

In the limbs (śākhā) there are sixty-eight bones; in the trunk there are sixty, excluding one. In the intermediate parts there are eighty-three; and the sinews (snāyu) are nine hundred in number.

Verse 35

त्रिंशाधिके द्वे शते तु अन्तराधौ तु सप्ततिः ऊर्ध्वगाः षट्शतान्येव शाखास्तु कथितानि तु

In the group numbering two hundred and thirty, within the intermediate count there are seventy; and, in the higher enumeration, the branches (śākhā) are stated to be exactly six hundred.

Verse 36

पञ्चपेशीशतान्येव चत्वारिंशत्तथोर्ध्वगाः चतुःशतन्तु शाखासु अन्तराधौ च षष्टिका

There are indeed five hundred bodily muscles (peśī), and additionally forty more situated in the upper region. Of these, four hundred are in the limbs (śākhā), and sixty are in the middle region or trunk (antarādhi).

Verse 37

स्त्रीणाम् चैकाधिका वै स्याद्विंशतिश् चतुरुत्तरा स्तनयोर्दश योनौ च त्रयोदश तथाशये

In women, the count is indeed one more, making twenty-four. In the two breasts there are ten (channels or structures); in the yoni there are thirteen; and likewise in the receptacle, the womb or uterus.

Verse 38

गर्भस्य च चतस्रः स्युः शिराणाञ्च शरीरिणां त्रिंशच्छतसहस्राणि तथान्यानि नवैव तु

In the embryo, it is said, there are four principal channels (śirāḥ). In embodied beings, the channels (śirāḥ) are three hundred thousand, and there are another nine besides.

Verse 39

षट्पञ्चाशत्सहस्राणि रसन्देहे वहन्ति ताः केदार इव कुल्याश् च क्लेदलेपादिकञ्च यत्

Fifty-six thousand (channels) carry rasa, the nutritive fluid, within the body. Like irrigation furrows in a field, they convey moisture, coating, and related nourishing effects throughout.

Verse 40

द्वासप्ततिस् तथा कोट्यो व्योम्नामिह महामुने मज्जाया मेदसश् चैव वसायाश् च तथा द्विज

And here, O great sage, there are seventy-two koṭis of ‘vyoman’ (celestial spaces). Likewise, O twice-born, there are seventy-two koṭis of marrow, of fat, and also of vasa (suet/tallow).

Verse 41

मूत्रस्य चैव पित्तस्य श्लेष्मणः शकृतस् तथा पञ्चपेशीशतान्यत्रेति ख , ञ च रक्तस्य सरसस्यात्र क्रमशो ऽञ्जलयो मताः

Here, the quantities (measured in añjali, a ‘handful’ formed by joined palms) are held to be, respectively, for urine, bile (pitta), phlegm (śleṣman), and feces; and in this context some recensions (kha, ña) also state that the muscles are five hundred in number. Likewise, the measure of blood and of rasa (the circulating nutritive fluid) is given here in due order as (so many) añjalis.

Verse 42

अर्धार्धाभ्यधिकाः सर्वाः पूर्वपूर्वाञ्जलेर्मताः अर्धाञ्जलिश् च शुक्रस्य तदर्धञ्च ततौजसः

All the preceding measures are understood to be each greater than the previous by one and a half. The measure of semen (śukra) is said to be half an añjali, and that of ojas is half of that (i.e., one quarter añjali).

Verse 43

रजसस्तु तथा स्त्रीणाञ्चतस्रः कथिता बुधैः शरीरं मलदोषादि पिण्डं ज्ञात्वात्मनि त्यजेत्

Likewise, the wise have described four conditions of menstrual flow in women. Knowing the body to be only an aggregate—made of impurities and doṣas (humoral faults) and the like—one should, in the Self (Ātman), relinquish identification with it.