श्रीभगवानुवाच ..



देहस्वरूपं वक्ष्यामि श्रुणुष्वावहितो नृप .



मत्तो हि जायते विश्वं मयैवैतत्प्रधार्यते .



मय्येवेदमधिष्ठाने लीयते शुक्तिरौप्यवत [1]



अहं तु निर्मलः पूर्णः सच्चिदानन्दविग्रहः .



असंगो निरहंकारः शुद्धं ब्रह्म सनातनम [2]



अनाद्यविद्यायुक्तः सन जगत्कारणतां व्रजे [3]



अनिर्वाच्या महाविद्या त्रिगुणा परिणामिनी .



रजः सत्त्वं तमश्चेति त्रिगुणाः परिकीर्तिताः [4]



सत्त्वं शुक्लं समादिष्टं सुखज्ञआनास्पदं नृणाम .



दुःखास्पदं रक्तवर्णं चञ्चलं च रजो मतम [5]



तमः कृष्णं जडं प्रोक्तमुदासीनं सुखादिषु [6]



अतो मम समायोगाच्छक्तिः सा त्रिगुणात्मिका .



अधिष्ठाने तु मय्येव भजते विश्वरूपताम .



शुक्तौ रजतवद्रज्जौ भुजङ्गो यद्वदेव तु [7]



आकाशादीनि जायन्ते मत्तो भूतानि मायया .



तैरारब्धमिदं विश्वं देहोऽयं पाञ्चभौतिकः [8]



पितृभ्यामशितादन्नात्षट्कोशं जायते वपुः .



स्नायवोऽस्थीनि मज्जा च जायन्ते पितृतस्तथा [9]



त्वङ्मांशोणितमिति मातृतश्च भवन्ति हि .



भावाः स्युः षड्विधास्तस्य मातृजाः पितृजास्तथा .



रसजा आत्मजाः सत्त्वसंभूताः स्वात्मजास्तथा [10]



मृदवः शोणितं मेदो मज्जा प्लीहा यकृद्गुदम .



हृन्नाभीत्येवमाद्यास्तु भावा मातृभवा मताः [11]

Sri Bhagawan said:

O Rama! Now I would explain you the Deha Swaroopam (form of the bodies), listen carefully! This entire universe is being created from me. It’s being protected by me, This entire universe is getting dissolved in me since I’m the support of this entire creation. Still then I’m pure, blemishless, self-dependent, truth, conciousness and complete. I’m devoid of any duality, devoid of ego, I’m the eternal Brahman, and united with the eternal Avidya I’m becoming the cause for this entire universe. Difficult of being defined in words, the great Vidya is composed of three qualities viz. Tamoguna, Rajoguna, and Satwaguna. These three are the qualities of MayaAmong these three Satva quality is of white color. It gives happiness and wisdom. Rajo quality is of Red color and it is fickle. It gives sorrows to the human. Tamo guna (quality) is of black color and is immobile. It gives replusion from good qualities. This power of illusion consisting of the three qualities with my support assumes diverse forms within me as like as a snake in an ant-hill. Ether, Water, Earth, fire, and Wind – these five elements are formed by Maya and originate from me only. This entire universe has originated from these five elements. Even the bodies of creatures have been formed of the five elements. This body is getting created from the annam (food) consumed by the parents. From the father, the nerves, bones, Medha (intellect), get inherited. Skin, flesh, blood, are received from the mother. Such a kind of body has siz kinds of feelings viz. Matrujam, Pitrujam, Rasajam, Atmajam, Satwasambhootam, Svatmajam. Among them the soft ones are Shonitam, Medhas, Majja etc. are obtained from the mother.

श्मश्रुलोमकचस्नायुशिराधमनयो नखाः .

दशनाः शुक्रमित्याद्याः स्थिराः पितृसमुद्भवाः [12]

शरीरोपचितिर्वर्णो वृद्धिस्तृप्तिर्बलं स्थितिः .

अलोलुपत्वमुत्साह इत्यादि रसजं विदुः [13]

इच्छा द्वेषः सुखं दुःखं धर्माधर्मौ च भावना .

प्रयत्नो ज्ञआनमायुश्चेन्द्रियाणीत्येवमात्मजाः [14]

ज्ञआनेन्द्रियाणि श्रवणं स्पर्शनं दर्शनं तथा .

रसनं घ्राणमित्याहुः पञ्च तेषां तु गोचराः [15]

शब्दः स्पर्शस्तथा रूपं रसो गन्ध इति क्रमात .

वाक्कराङ्घ्रिगुदोपस्थान्याहुः कर्मेन्द्रियाणि हि [16]

वचनादानगमनविसर्गरतयः क्रमात .

कर्मेन्द्रियाणां जानीयान्मनश्चैवोभयात्मकम [17]

क्रियास्तेषां मनोबुद्धिरहंकारस्ततः परम .

अन्तःकरणमित्याहुश्चित्तं चेति चतुष्टयम [18]

सुखं दुःखं च विषयौ विज्ञएयौ मनसः क्रियाः .

स्मृतिभीतिविकल्पाद्या बुद्धिः स्यान्निश्चयात्मिका .

अहं ममेत्यहंकारश्चित्तं चेतयते यतः [19]

सत्त्वाख्यमन्तःकरणं गुणभेदास्त्रिधा मतम .

सत्त्वं रजस्तम इति गुणाः सत्त्वात्तु सात्त्विकाः [20]

Moustaches etc. facial hair, body hair hair on head, metal elements, nerves, nails, sense organs are obtained from the father. In the body formation, obesity, dark complexion, progressive growth, satisfaction, strength, dettachment, enthusiasm etc are Rasajam. love-hatred, happiness-sorrow, prohibitted acts, mind, knowledge, motor organs etc. are called Atmajam because these are formed based on the karma of the jiva. Ears, five sense organs, sabdha, sparsha, rupa, rasa, gandha, five tanmaatras, vak-pani-pada-payovastha, karmendriyas, excretary organs, organs of speech, mind, mind-ego-intellect, chitta, antahkarana, are all called as Chatushtyam; among them, smruti (memory), bheeti (fear), vikalpam (idea), happiness and sorrow, acts done by the mind, buddhi, ego, the feeling of mine – such qualities which are not known by indriyas are experienced by the help of chittam.

आस्तिक्यशुद्धिधर्मैकमतिप्रभृतयो मताः .

रजसो राजसा भावाः कामक्रोधमदादयः [21]

निद्रालस्यप्रमादादि वञ्चनाद्यास्तु तामसाः .

प्रसन्नेन्द्रियतारोग्यानालस्याद्यास्तु सत्त्वजाः [22]

देहो मात्रात्मकस्तस्मादादत्ते तद्गुणानिमान .

शब्दः श्रोत्रं मुखरता वैचित्र्यं सूक्ष्मता धृतिः [23]

बलं च गगनाद्वायोः स्पर्शश्च स्पर्शनेन्द्रियम .

उत्क्षेपणमपक्षेपाकुञ्चने गमनं तथा [24]

प्रसारणमितीमानि पञ्च कर्माणि रूक्षता .

प्राणापानौ तथा व्यानसमानोदानसंज्ञअकान [25]

नागः कूर्मश्च कृकलो देवदत्तो धनञ्जयः .

दशैता वायुविकृतीस्तथा गृह्णाति लाघवम [26]

Satvika qualities are faith (in god), cleanliness, inclination towards righteousness, etc. good qualities which are formed from the Satwa qualities. From Rajas qualities arise lust, anger, infatuation, etc. qualities. From tamo guna arise sleep, laziness, careless nature etc qualities. Having controlled senses, sound health, skillfulness, etc are again the products of Satwa quality. From the sky element sound, ears, speech, skillfulness, patience, strength, are obtained. Touch, skin, movements, expansion-contractions, harhsness, prana, apana, vyana, udana, samana winds, naga, kurma, krukuram, devadattam, dhananjayam kind of five sub-winds etc attributes are obtained from the wind element.

तेषां मुख्यतरः प्राणो नाभेः कण्ठादवस्थितः .

चरत्यसौ नासिकयोर्नाभौ हृदयपङ्कजे [27]

शब्दोच्चारणनिश्वासोच्छ्वासादेरपि कारणम [28]

अपानस्तु गुदे मेढ्रे कटिजङ्घोदरेष्वपि .

नाभिकण्ठे वंक्षणयोरूरुजानुषु तिष्ठति .

तस्य मूत्रपुरीषादिविसर्गः कर्म कीर्तितम [29]

Among the ten winds the primary wind is Prana vayu. Prana vayu moves from navel to throat. Through the nostrils it gets in and moving through the heart and navel it keeps circulating. This Prana vayu is the one which supports speech, and intake-outflow of air. next wind called Apana is located in anus, penis, stomach, below navel, and thighs kind of organs. It helps in excretary functions (urination, defecation).

व्यानोऽक्षिश्रोत्रगुल्फेषु जिह्वाघ्राणेषु तिष्ठति .

प्राणायामधृतित्यागग्रहणाद्यस्य कर्म च [30]

समानो व्याप्य निखिलं शरीरं वह्निना सह .

द्विसप्ततिसहस्रेषु नाडीरन्ध्रेषु संचरन [31]

भुक्तपीतरसान्सम्यगानयन्देहपुष्टिकृत .

उदानः पादयोरास्ते हस्तयोरङ्गसंधिषु [32]

कर्मास्य देहोन्नयनोत्क्रमणादि प्रकीर्तितम .

त्वगादिधातूनाश्रित्य पञ्च नागादयः स्थिताः [33]

उद्गारादि निमेषादि क्षुत्पिपासादिकं क्रमात .

तन्द्रीप्रभृति शोकादि तेषां कर्म प्रकीर्तितम [34]

Eyes, ears, tongue, etc organs are the place of Vyana wind. it helps in Rechaka, Pooraka, Kumbhaka kind of pranayama activities. Samana wind combines with the fire of the body (heat) and spreads all over the body through the 72000 nerve cells and keeps circulating there in. It balances the body health by regulating the metabolism of body after eating food or drinking water. Udana wind remains in the joints of limbs, its primary functions are to lift the body, move the body parts etc kind of movements are governed by this wind. Now coming to the sub-winds, their locations and functions; they remain spread inside the skin, flesh, blood, bones, fats, and nerves. Hiccups, vomiting etc functions are done by Naga wind. Closure and opening of eye lids, vision etc are the functions of Kurma wind. Hunger, thirst, sneezing etc are are the functions of Krukura wind. Laziness, sleep etc are the functions of Devadatta wind. Crying, laughing, etc are the functions of Dhananjaya wind.

अग्नेस्तु रोचकं रूपं दीप्तं पाकं प्रकाशताम .

अमर्षतीक्ष्णसूक्ष्माणामोजस्तेजश्च शूरताम [35]

मेधावितां तथाऽऽदत्ते जलात्तु रसनं रसम .

शैत्यं स्नेहं द्रवं स्वेदं गात्रादिमृदुतामपि [36]

भूमेर्घ्राणेन्द्रियं गन्धं स्थैर्यं धैर्यं च गौरवम .

त्वगसृङ्मांसमेदोऽस्थिमज्जाशुक्राणि धातवः [37]

अन्नं पुंसाशितं त्रेधा जायते जठराग्निना .

मलः स्थविष्ठो भागः स्यान्मध्यमो मांसतां व्रजेत .

मनः कनिष्ठो भागः स्यात्तस्मादन्नमयं मनः [38]

अपां स्थविष्ठो मूत्रं स्यान्मध्यमो रुधिरं भवेत .

प्राणः कनिष्ठो भागः स्यात्तस्मात्प्राणो जलात्मकः [39]

Splendour, Aura, power of digestion, serenity, anger, strength, valor, work – all these are inherited qualities from Fire element. Moreover, from the splendour (Tejas), Medhashakti (intellect), is obtained. Now, from the Water element rasam, tongue, friendship, coolness (composure), fluids, sweat, softness etc are obtained. From the earth element, smell, persistence, patience, gravitation (weight), skin, flesh, blood, brain, bones, fats, semen, and nerves are obtained. Food eaten by the creatures, is divided into three parts by the jatharagni (fire of belly). Among them, the gross portion becomes the excreta. middle portion becomes the flesh, subtle portion becomes the manas (mind). That’s the reason Manas is called as Annamayam (form of food). Similarly, from water’s gross portion urine is formed, middle portion becomes the constituent of blood, subtle portion becomes the Prana (life force). That’s the reason Prana (life forces) are called Jalamayam (form of water).

तेजसोऽस्थि स्थविष्ठः स्यान्मज्जा मध्यम संभवः .

कनिष्ठा वाङ्मता तस्मात्तेजोऽवन्नात्मकं जगत [40]

लोहिताज्जायते मांसं मेदो मांससमुद्भवम .

मेदसोऽस्थीनि जायन्ते मज्जा चास्थिसमुद्भवा [41]

नाड्योपि मांससंघाताच्छुक्रं मज्जासमुद्भवम [42]

वातपित्तकफाश्चात्र धातवः परिकीर्तिताः .

दशाञ्जलि जलं ज्ञएयं रसस्याञ्जलयो नव [43]

रक्तस्याष्टौ पुरीषस्य सप्त स्युः श्लेष्मणश्च षट.

पित्तस्य पञ्च चत्वारो मूत्रस्याञ्जलयस्त्रयः [44]

वसाया मेदसो द्वौ तु मज्जा त्वञ्जलिसंमिता .

अर्धाञ्जलि तथा शुक्रं तदेव बलमुच्यते [45]

From the food which is consumed, the gross portion transformed by fire becomes the bones, middle portion digested by fire becomes the stuff present inside the bones, the digested food’s subtle portion becomes becomes the speech. That’s the reason why Vak (speech) is called as Tejomayam (form of fire). Therefore entire creation remains of teh form of fire and water. From blood flesh gets formed, from flesh brain gets formed. From medas bones, from bones fat get created. From flesh nerves are also formed. From the fat semen is created. vaata, Pitta (bile), Kafam (phlegm) are called as Dhatus ( metallic elements). In this body ten handful of water, and Saram (a fluid) are of nine handful quantity. Blood of eight handful, excreta of seven handful, phlegm of six handful, bile of five handful, brain of two handful, fat, semen, of half handful quantity forms the body. The semen is called as strength.

अस्थ्नां शरीरे संख्या स्यात्षष्टियुक्तं शतत्रयम .

जलजानि कपालानि रुचकास्तरणानि च .

नलकानीति तान्याहुः पञ्चधास्थीनि सूरयः [46]

द्वे शते त्वस्थिसंधीनां स्यातां तत्र दशोत्तरे .

रौरवाः प्रसराः स्कन्दसेचनाः स्युरुलूखलाः [47]

समुद्गा मण्डलाः शंखावर्ता वामनकुण्डलाः .

इत्यष्टधा समुद्दिष्टाः शरीरेष्वस्थिसंधयः [48]

In the body there are three hundred and sixty bones. They are categorized by wise men as Jalam, Kapalam, Ruchakam, Tarunam, and Nalakam. In every body there exists two hundred and ten joints/cavities of bones. These cavities are categorized by eight groups namely Rauravam, Prasaram, Skandasechanam, Ulookhalam, Samudram, Mandalam, Sankhavartam, Vayasamandalam. There exists 3,50,00,000 hairs on the body among which the head’s hair, and moustaches are 3,00,000 in number.

सार्धकोटित्रयं रोम्णां श्मश्रुकेशास्त्रिलक्षकाः .

देहस्वरूपमेवं ते प्रोक्तं दशरथात्मज [49]

यस्मादसारो नास्त्येव पदार्थो भुवनत्रये .

देहेऽस्मिन्नभिमानेन न महोपायबुद्धयः [50]

अहंकारेण पापेन क्रियन्ते हंत सांप्रतम .

तस्मादेतत्स्वरूपं तु विबोद्धव्यं मुमुक्षिभिः [51]

O Rama! I have explained you the form of the body completely. In the three worlds there is nothing more disgusting than the material body. Even the most exalted wise men also commit sins due to attachment with such body. Therefore the wise men should properly understand the reality of the material body in detail and discard their attachments with body and get attached to the self (atma).

### Here ends the chapter 9 of Shiva Gita from Padma Purana Uttara Khanda ###