Agni Purana

सप्तर्षिस्थानमाक्रम्य स्थितेऽम्भसि शतं मरुत् । मुखनिश्वासतो विष्णोर्नाशं नयति तान् घनान् ।। ३६८.

Having reached the place of the Seven Sages, a hundred winds, standing in the waters, by the breath from Viṣṇu's mouth, disperse those clouds.

वायुं पीत्वा हरिः शेषे शेते चैकार्णवे प्रमुः । ब्रह्मरूपधऱः सिद्धैर्जलगैर्मुनिभिस्तुतः ।। ३६८.

Having inhaled the wind, Hari lies down, resting in the single ocean, assuming the form of Brahmā, praised by Siddhas, aquatic beings, and sages.

आत्ममायामयीं दिव्यां योगनिद्रां समास्थितः । आत्मानं वासुदेवाख्यां चिन्तयन्मधुसूदनः ।। ३६८.

Assuming the divine Yogic sleep, composed of his own māyā, Madhusūdana contemplates himself, known as Vāsudeva.

कल्पं शेते प्रबुद्धोऽथ ब्रह्मरूपी सृजत्यऽसौ । द्विपरार्धन्ततो व्यक्तं प्रकृतौ लीयते द्विज ।। ३६८.

He sleeps for a kalpa; then, awakened, he, in the form of Brahmā, creates. After two parārdhas, the manifest dissolves into Prakṛti, O twice-born.

स्थानात् स्थानं दशगुणमेकस्माद् गुण्यते स्थले । ततोऽष्टादशमे भागे परार्द्धमभिधीयते ।। ३६८.

From one place to another, each is ten times greater than the previous; thus, in the eighteenth part, a parārdha is reckoned.

परार्धं द्विगुणं यत्तु प्राकृतः प्रलयः स्मृतः । अनावृष्ट्याऽग्निसम्पर्कात् कृते संज्वलने द्विज ।। ३६८.

That which is twice a parārdha is called the Prākṛta dissolution, occurring, O twice-born, through drought and the contact of fire at the time of burning.

महदादेर्विकारस्य विशेषान्तस्य संक्षये । कृष्णेच्छाकारिते तस्मिन् सम्प्राप्ते प्रतिसञ्चरे ।। ३६८.

When the special transformation of Mahat and the rest is destroyed, at that time, by Kṛṣṇa's will, the return (pratisañcara) takes place.

आपो ग्रसन्ति वै पूर्ब्वं भूमेर्गन्धादिकं गुणं । आत्मगन्धात्ततो भूमिः प्रलयत्वाय कल्पते ।। ३६८.

The waters first absorb the qualities of earth, such as scent; then, from its own scent, the earth is prepared for dissolution.

रसात्मिकाश्च तिष्ठन्ति ह्यापस्तासां रसो गुणः । पीयते ज्योतिषा तासु नष्टास्वग्निश्च दीप्य्ते ।। ३६८.

The waters, consisting of taste, remain; their quality is taste. When these are drunk up by fire, and are destroyed, fire blazes forth.

ज्योतिषोऽपि गुणं रूपं वायुर्ग्रसति भास्करं । नष्टे ज्योतिषि वायुश्च बली दोधूयते महान् ।। ३६८.

Wind absorbs the quality of form from fire; when fire is destroyed, the mighty wind, being strong, is set in motion.

वायोरपि गुणं स्पर्शमाकाशं ग्रसते ततः । वायौ नष्टे तु चाकाशन्नीरवं तिष्ठति द्विज ।। ३६८.

Then, ether absorbs the quality of touch from wind; when wind is destroyed, only soundless ether remains, O twice-born.

आकाशस्याथ वै शब्दं भूतादिर्ग्रसते च खं । अबिमानात्मकं खञ्च भूतादि ग्रसते महान् ।। ३६८.

Then, the element-source absorbs the sound of ether, and the egoic ether as well; the element-source is absorbed by the Mahat.

भूमिर्याति लयञ्चाप्सु आपो ज्योतिषि तद्‌व्रजेत् । वायौ वायुश्च खे खञ्च अहङ्कारे लयं स च ।। ३६८.

Earth dissolves into water, water into fire, fire into wind, wind into ether, ether into ego, and that into Mahat.

महत्तत्त्वे महान्तञ्च प्रकृतिर्ग्रसते द्विज । व्यक्ताऽव्यक्ता च प्रकृतिर्व्यक्तस्याव्यक्तके लयः ।। ३६८.

Prakṛti absorbs the Mahat principle into itself, O twice-born; both the manifest and unmanifest merge into Prakṛti, and the manifest dissolves into the unmanifest.

पुमानेकाक्षरः शुद्धः सोऽप्यंशः परमात्मनः । प्रकृतिः पुरुषशचैचौ लीयेते परमात्मनि ।। ३६८.

The pure, single-syllabled Puruṣa is also a portion of the Supreme Self; both Prakṛti and Puruṣa dissolve into the Supreme Self.

न सन्ति यत्र सर्वेशे नामजात्यादिकल्पनाः । सत्तामात्रात्मके ज्ञेये ज्ञानात्मन्यात्मनः परे ।। ३६८.

Where, in the Supreme Lord, there are no notions of name, class, or the like; in that which is to be known as pure existence, in the knowledge-self, in the highest Self.

अथ सप्तत्यधिकत्रिशततमोऽध्यायः शरीरावयवाः अग्निरुवाच श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं धीः खं च भूतगम् । शब्दस्पर्शरूपरसगन्धाः खादिषु तद्गुणाः

Now, the three hundred and seventy-first chapter: The Limbs of the Body. Agni said: The ear, skin, eyes, tongue, nose, mind, and ether are associated with the elements; sound, touch, form, taste, and scent are their qualities in those elements.

पायूपस्थौ करौ पादौ वाग्भवेत्कर्म खं तथा । उत्सर्गानन्दकादानगति वागादिकर्म तत्

The anus, the genitals, the hands, the feet, and speech are the organs of action; their functions are excretion, pleasure, grasping, movement, and speaking, respectively.

पञ्च कर्मेन्द्रियाण्यत्र पञ्च बुद्धीन्द्रियाणि च । इन्द्रियार्थाश्च पञ्चैव महाभूता मनोधिपाः

Here are the five organs of action and the five organs of perception; also, the five objects of the senses and the great elements, all governed by the mind.

आत्माऽव्यक्तश्चतुर्विंशत्तत्त्वानि पुरुषः परः । संयुक्तश्च वियुक्तश्च यथा मत्स्योदके उभे

The self is unmanifest; the twenty-four principles exist, and the supreme person is beyond them; he is both united and separate, like a fish in water.

अव्यतमाश्रितानीह रजः सत्त्वतमांसि च । आन्तरः पुरुषो जीवः स परं ब्रह्म कारणम्

Here, the unmanifest is the support of rajas, sattva, and tamas; the inner person is the living being, and the supreme Brahman is the cause.

स याति परमं स्थानं यो वेत्ति पुरुषं परम् । सप्ताऽऽशयाः स्मृता देहे रुधिरस्यैक आशयः

He attains the highest state who knows the supreme person; seven receptacles are said to be in the body, with one being the receptacle of blood.

श्लेष्मणश्चाऽऽमपित्ताभ्यां पक्वाशयस्तु पञ्चमः । वायुमूत्राशयः सप्त स्त्रीणां गर्भाशयोऽष्टमः

The receptacles of phlegm, undigested food, and bile, and the large intestine are the fifth; the receptacles of wind and urine are six and seven, and in women, the womb is the eighth.

पित्तात्पक्वाशयोऽग्नेः स्याद्योनिर्विकशिता द्युतौ । पद्मवद्गर्भाशयः स्यात्तत्र धत्ते सरक्तकम्

From bile arises the large intestine, from fire, and the yoni is expanded in radiance; the womb is like a lotus, and there it holds all that is mixed with blood.

शुक्रं स्वशुक्रतश्चाङ्गं कुन्तलान्यत्र कालतः । न्यस्तं शुक्रमतो योनौ नैति गर्भाशयं मुने

Semen, and from one's own semen, the limbs and hair arise in due time; if semen is deposited in the yoni, O sage, it does not reach the womb.

ऋतावपि च योनिश्चेद्वातपित्तकफावृता । भवेत्तदा विकाशित्वं नैव तस्यां प्रजायते

Even in the fertile period, if the yoni is obstructed by wind, bile, or phlegm, then expansion does not occur, and no offspring is produced there.

बुक्कात्पुक्कसकप्लीहकृतकोष्ठाङ्गहृद्व्रणाः । तण्डकश्च महाभाग निबद्धान्याशये मतः

From the bukkā, pukkasa, spleen, and the intestines, heart, and ulcers, O great one, taṇḍaka is also considered to be bound in the receptacles.

रसस्य पच्यमानस्य साराद्भवति देहिनाम् । प्लीहा यकृच्च धर्मज्ञ रक्तफेनाच्च पुक्कसः

From the essence of the digested juice arises, for embodied beings, the spleen and liver, O knower of dharma, and from the froth of blood, the pukkasa.

रक्तं पित्तं च भवति तथा तण्डकसंज्ञकः । भेदो रक्तप्रसाराच्च बुक्कायाः संभवः स्मृतः

Blood and bile are produced, and so is what is called taṇḍaka; due to the spreading of blood, the origin of bukkā is remembered.