Description of the Origin of the Body

Verse 1 (shiva.uma.22.1)

व्यास उवाच । विधिं तात वदेदानीं जीवजन्म विधानतः । गर्भे स्थितिं च तस्यापि वैराग्यार्थं मुनीश्वर

vyāsa uvāca vidhiṁ tāta vadedānīṁ jīvajanma vidhānataḥ garbhe sthitiṁ ca tasyāpi vairāgyārthaṁ munīśvara

Vyasa said: O father, now tell me the process by which a living being is born, according to due procedure, and also, O lord of sages, its condition in the womb, for the sake of cultivating dispassion.

Verse 2 (shiva.uma.22.2)

सनत्कुमार उवाच । शृणु व्यास समासेन शास्त्रसारमशेषतः । वदिष्यामि सुवैराग्यं मुमुक्षोर्भवबन्धकृत्

sanatkumāra uvāca śṛṇu vyāsa samāsena śāstrasāramaśeṣataḥ vadiṣyāmi suvairāgyaṁ mumukṣorbhavabandhakṛt

Sanatkumara said: Listen, Vyasa, as I tell you in brief yet in full the essence of the scriptures; I shall describe the process by which the bondage of worldly existence comes about, and thereby true dispassion, for one who seeks liberation.

Verse 3 (shiva.uma.22.3)

पाकपात्रस्य मध्ये तु पृथगन्नं पृथग्जलम् । अग्नेरूर्ध्वं जलं स्थाप्यं तदन्नं च जलोपरि

pākapātrasya madhye tu pṛthagannaṁ pṛthagjalam agnerūrdhvaṁ jalaṁ sthāpyaṁ tadannaṁ ca jalopari

In the middle of a cooking vessel, grain and water are placed separately; the water is set above the fire, and the grain above the water.

Verse 4 (shiva.uma.22.4)

जलस्याधः स चाग्निर्हि स्थितोऽग्निं धमते शनैः । वायुना धम्यमानोऽग्निरत्युष्णं कुरुते जलम्

jalasyādhaḥ sa cāgnirhi sthito'gniṁ dhamate śanaiḥ vāyunā dhamyamāno'gniratyuṣṇaṁ kurute jalam

Below the water stands the fire, which is gently fanned; the fire, fanned by the air, makes the water exceedingly hot.

Verse 5 (shiva.uma.22.5)

तदन्नमुष्णतोयेन समन्तात्पच्यते पुनः । द्विधा भवति तत्पक्वं पृथक्किट्टं पृथग्रसः

tadannamuṣṇatoyena samantātpacyate punaḥ dvidhā bhavati tatpakvaṁ pṛthakkiṭṭaṁ pṛthagrasaḥ

That grain is then cooked all around by the hot water; once cooked, it becomes twofold -- separately the residue and separately the essence.

Verse 6 (shiva.uma.22.6)

मलैर्द्वादशभिः किट्टं भिन्नं देहाद्बहिर्भवेत् । रसस्तु देहे सरति स पुष्टस्तेन जायते

malairdvādaśabhiḥ kiṭṭaṁ bhinnaṁ dehādbahirbhavet rasastu dehe sarati sa puṣṭastena jāyate

The residue, divided into twelve impurities, passes out of the body; but the essence flows within the body, and by it one becomes nourished.

Verse 7 (shiva.uma.22.7)

कर्णाक्षिनासिका जिह्वा दन्ताः शिश्नो गुदं नखाः । मलाश्रयः कफः स्वेदो विण्मूत्रं द्वादश स्मृताः

karṇākṣināsikā jihvā dantāḥ śiśno gudaṁ nakhāḥ malāśrayaḥ kaphaḥ svedo viṇmūtraṁ dvādaśa smṛtāḥ

The ears, eyes, nose, tongue, teeth, genitals, anus, and nails, together with phlegm, sweat, feces, and urine as the seats of impurity -- these twelve are so declared.

Verse 8 (shiva.uma.22.8)

हृत्पद्मे प्रतिबद्धाश्च सर्वनाड्यः समन्ततः । ज्ञेया रसप्रवाहिन्यस्तत्प्रकारं ब्रुवे मुने

hṛtpadme pratibaddhāśca sarvanāḍyaḥ samantataḥ jñeyā rasapravāhinyastatprakāraṁ bruve mune

All the subtle channels, bound together at the lotus of the heart, should be known as carriers of that essence on every side; O sage, I shall now describe their manner.

Verse 9 (shiva.uma.22.9)

तासां मुखेषु तं सूक्ष्मं प्राणः स्थापयेत् रसम् । रसेन तेन नाडीस्ताः प्राणं पूरयते पुनः

tāsāṁ mukheṣu taṁ sūkṣmaṁ prāṇaḥ sthāpayet rasam rasena tena nāḍīstāḥ prāṇaṁ pūrayate punaḥ

At the mouths of those channels, the vital breath deposits that subtle essence; and by that essence, the breath in turn fills those channels.

Verse 10 (shiva.uma.22.10)

पुनः प्रयान्ति सम्पूर्णाः ताश्च देहं समन्ततः । ततः स नाडीमध्यस्थः शरीरेणात्मना रसः

punaḥ prayānti sampūrṇāḥ tāśca dehaṁ samantataḥ tataḥ sa nāḍīmadhyasthaḥ śarīreṇātmanā rasaḥ

Then, being filled, those channels spread throughout the whole body; and that essence, situated in the midst of the channels, becomes the body itself.

Verse 11 (shiva.uma.22.11)

पच्यते पच्यमानाच्च भवेत्पाकद्वयं पुनः । त्वक् तया वेष्ट्यते पूर्वं रुधिरं च प्रजायते

pacyate pacyamānācca bhavetpākadvayaṁ punaḥ tvak tayā veṣṭyate pūrvaṁ rudhiraṁ ca prajāyate

It is cooked further, and from that further cooking two products arise again; the skin is first formed enveloping it, and blood is produced.

Verse 12 (shiva.uma.22.12)

रक्ताल्लोमानि मांसं च केशाः स्नायुश्च मांसतः । स्नायुतश्च तथास्थीनि नखा मज्जास्थिसम्भवाः

raktāllomāni māṁsaṁ ca keśāḥ snāyuśca māṁsataḥ snāyutaśca tathāsthīni nakhā majjāsthisambhavāḥ

From blood come the body hairs and flesh; from flesh come the head-hair and sinew; from sinew likewise come the bones; and from bone arise the nails and marrow.

Verse 13 (shiva.uma.22.13)

मज्जाकारणवैकल्यं शुक्रं हि प्रसवात्मकम् । इति द्वादशधान्नस्य परिणामः प्रकीर्तिताः

majjākāraṇavaikalyaṁ śukraṁ hi prasavātmakam iti dvādaśadhānnasya pariṇāmaḥ prakīrtitāḥ

From the refinement of marrow arises semen, which is the very essence of procreation. Thus the twelvefold transformation of food has been declared.

Verse 14 (shiva.uma.22.14)

शुक्रोऽन्नाज्जायते शुक्राद्दिव्यदेहस्य सम्भवः । ऋतुकाले यदा शुक्रं निर्दोषं योनिसंस्थितम्

śukro'nnājjāyate śukrāddivyadehasya sambhavaḥ ṛtukāle yadā śukraṁ nirdoṣaṁ yonisaṁsthitam

Semen is born from food, and from semen arises the divine body that is to be. When, at the fertile season, healthy semen becomes situated in the womb --

Verse 15 (shiva.uma.22.15)

तदा तद् वायुसंस्पृष्टं स्त्रीरक्तेनैकतां व्रजेत् । विसर्गकाले शुक्रस्य जीवः कारणसंयुतः

tadā tad vāyusaṁspṛṣṭaṁ strīraktenaikatāṁ vrajet visargakāle śukrasya jīvaḥ kāraṇasaṁyutaḥ

-- then, touched by the vital air, it unites as one with the woman's reproductive blood. At the moment of the emission of the semen, a living soul, joined with its own causal factors --

Verse 16 (shiva.uma.22.16)

संवृतः प्रविशेद्योनिं कर्मभिः स्वैर्नियोजितः । तच्छुक्ररक्तमेकस्थमेकाहात्कललं भवेत्

saṁvṛtaḥ praviśedyoniṁ karmabhiḥ svairniyojitaḥ tacchukraraktamekasthamekāhātkalalaṁ bhavet

-- enters the womb, enveloped and directed there by its own past deeds. That semen and blood, united in one place, become within a single day a kalala, a jelly-like mass.

Verse 17 (shiva.uma.22.17)

पञ्चरात्रेण कललं बुद्बुदाकारतां व्रजेत् । बुद्बुदः सप्तरात्रेण मांसपेशी भवेत् पुनः

pañcarātreṇa kalalaṁ budbudākāratāṁ vrajet budbudaḥ saptarātreṇa māṁsapeśī bhavet punaḥ

In five nights, the kalala takes on the form of a bubble; and that bubble, in seven further nights, becomes a lump of flesh.

Verse 18 (shiva.uma.22.18)

ग्रीवा शिरश्च स्कन्धौ च पृष्ठवंशस्तथोदरम् । पाणिपादं तथा पार्श्वे कटिर्गात्रं तथैव च

grīvā śiraśca skandhau ca pṛṣṭhavaṁśastathodaram pāṇipādaṁ tathā pārśve kaṭirgātraṁ tathaiva ca

The neck, the head, the shoulders, the spine, and likewise the belly; the hands and feet, the sides, the hips, and the limbs likewise --

Verse 19 (shiva.uma.22.19)

द्विमासाभ्यन्तरेणैव क्रमशः शम्भवेदिह । त्रिभिर्मासैः प्रजायन्ते सर्वे ह्यङ्कुरसन्धयः

dvimāsābhyantareṇaiva kramaśaḥ śambhavediha tribhirmāsaiḥ prajāyante sarve hyaṅkurasandhayaḥ

-- these come to form in due order within two months; in three months, all the joints of the sprouting limbs are formed.

Verse 20 (shiva.uma.22.20)

मासैश्चतुर्भिरङ्गुल्यः प्रजायन्ते यथाक्रमम् । मुखं नासा च कर्णौ मासैः पञ्चभिरेव च

māsaiścaturbhiraṅgulyaḥ prajāyante yathākramam mukhaṁ nāsā ca karṇau māsaiḥ pañcabhireva ca

In four months the fingers form in due order; and in five months the face, the nose, and the ears form.

Verse 21 (shiva.uma.22.21)

दन्तपङ्क्तिस्तथा गुह्यं जायन्ते च नखाः पुनः । कर्णयोस्तु भवेच्छिद्रं षण्मासाभ्यन्तरेण तु

dantapaṅktistathā guhyaṁ jāyante ca nakhāḥ punaḥ karṇayostu bhavecchidraṁ ṣaṇmāsābhyantareṇa tu

The rows of teeth, likewise the genitals, and again the nails form; and within six months, the openings of the ears form.

Verse 22 (shiva.uma.22.22)

पायुर्मेहमुपस्थं च नाभिश्चाभ्युपजायते । सन्धयो ये च गात्रेषु मासैर्जायन्ति सप्तभिः

pāyurmehamupasthaṁ ca nābhiścābhyupajāyate sandhayo ye ca gātreṣu māsairjāyanti saptabhiḥ

The anus, the urinary passage, the genital organ, and the navel also form; and in seven months the joints of the limbs are formed.

Verse 23 (shiva.uma.22.23)

अङ्गप्रत्यङ्गसम्पूर्णः परिपक्वः स तिष्ठति । उदरे मातुराच्छन्नो जरायौ मुनिसत्तम

aṅgapratyaṅgasampūrṇaḥ paripakvaḥ sa tiṣṭhati udare māturācchanno jarāyau munisattama

O best of sages, with limbs and secondary limbs now complete, he remains fully formed, enclosed in the amniotic sac within the mother's belly.

Verse 24 (shiva.uma.22.24)

मातुराहारचौर्येण षड्विधेन रसेन तु । नाभिनालनिबद्धेन वर्द्धते स दिने दिने

māturāhāracauryeṇa ṣaḍvidhena rasena tu nābhinālanibaddhena varddhate sa dine dine

Stealing, as it were, from the mother's food, through the sixfold-flavored essence bound to him by the umbilical cord, he grows day by day.

Verse 25 (shiva.uma.22.25)

ततः स्मृतिं लभेज्जीवः सम्पूर्णेऽस्मिन् शरीरके । सुखं दुःखं विजानाति निद्रास्वप्नं पुराकृतम्

tataḥ smṛtiṁ labhejjīvaḥ sampūrṇe'smin śarīrake sukhaṁ duḥkhaṁ vijānāti nidrāsvapnaṁ purākṛtam

Then, once this body is fully formed, the soul gains memory; he comes to know pleasure and pain, sleep and dream, and the deeds done in past lives.

Verse 26 (shiva.uma.22.26)

मृतश्चाहं पुनर्जातो जातश्चाहं पुनर्मृतः । नानायोनिसहस्राणि मया दृष्टानि जायता

mṛtaścāhaṁ punarjāto jātaścāhaṁ punarmṛtaḥ nānāyonisahasrāṇi mayā dṛṣṭāni jāyatā

He thinks: 'I have died and been born again, and having been born, I have died again; being born again and again, I have seen thousands of various wombs.'

Verse 27 (shiva.uma.22.27)

अधुना जातमात्रोऽहं प्राप्तसंस्कार एव च । श्रेयोऽमुना करिष्यामि येन गर्भे न सम्भवः

adhunā jātamātro'haṁ prāptasaṁskāra eva ca śreyo'munā kariṣyāmi yena garbhe na sambhavaḥ

'Now, as soon as I am born, endowed still with the impressions of past lives, I shall do that which is truly good, by which I shall never again come to be in a womb.'

Verse 28 (shiva.uma.22.28)

गर्भस्थश्चिन्तयन्नेवमहं गर्भाद्विनिःसृतः । अन्वेष्यामि शिवज्ञानं संसारविनिवर्तकम्

garbhasthaścintayannevamahaṁ garbhādviniḥsṛtaḥ anveṣyāmi śivajñānaṁ saṁsāravinivartakam

Thinking thus while still in the womb, he says: 'Once I have come forth from the womb, I shall seek the knowledge of Shiva, which turns one back from worldly existence.'

Verse 29 (shiva.uma.22.29)

एवं स गर्भदुःखेन महता परिपीडितः । जीवः कर्मवशादास्ते मोक्षोपायं विचिन्तयन्

evaṁ sa garbhaduḥkhena mahatā paripīḍitaḥ jīvaḥ karmavaśādāste mokṣopāyaṁ vicintayan

Thus that soul, greatly afflicted by the suffering of the womb, remains there under the sway of its past deeds, pondering the means of liberation.

Verse 30 (shiva.uma.22.30)

यथा गिरिवराक्रान्तः कश्चिद्दुःखेन तिष्ठति । तथा जरायुणा देही दुःखं तिष्ठति वेष्टितः

yathā girivarākrāntaḥ kaścidduḥkhena tiṣṭhati tathā jarāyuṇā dehī duḥkhaṁ tiṣṭhati veṣṭitaḥ

Just as one crushed beneath a great mountain remains in agony, so does the embodied soul, wrapped in the amniotic sac, remain in suffering.

Verse 31 (shiva.uma.22.31)

पतितः सागरे यद्वद्दुःखमास्ते समाकुलः । गर्भोदकेन सिक्ताङ्गः सर्वदाकुलितस्तदा

patitaḥ sāgare yadvadduḥkhamāste samākulaḥ garbhodakena siktāṅgaḥ sarvadākulitastadā

Just as one fallen into the ocean remains in distress, utterly bewildered, so too, his limbs drenched by the waters of the womb, he remains ever bewildered there.

Verse 32 (shiva.uma.22.32)

लोहकुम्भे यथा न्यस्तः पच्यते कश्चिदग्निना । गर्भकुम्भे तथा क्षिप्तः पच्यते जठराग्निना

lohakumbhe yathā nyastaḥ pacyate kaścidagninā garbhakumbhe tathā kṣiptaḥ pacyate jaṭharāgninā

Just as someone placed in an iron pot is cooked by fire, so, cast into the pot of the womb, he is cooked by the digestive fire of the mother.

Verse 33 (shiva.uma.22.33)

सूचीभिरग्निवर्णाभिर्निर्भिन्नस्य निरन्तरम् । यद्दुःखं जायते तस्य तत्र संस्थस्य चाधिकम्

sūcībhiragnivarṇābhirnirbhinnasya nirantaram yadduḥkhaṁ jāyate tasya tatra saṁsthasya cādhikam

The suffering that arises for one continuously pierced by needles glowing like fire -- greater than that is the suffering of the one situated there.

Verse 34 (shiva.uma.22.34)

गर्भावासात्परं दुःखं कष्टं नैवास्ति कुत्रचित् । देहिनां दुःखबहुलं सुघोरमतिसङ्कटम्

garbhāvāsātparaṁ duḥkhaṁ kaṣṭaṁ naivāsti kutracit dehināṁ duḥkhabahulaṁ sughoramatisaṅkaṭam

There is nowhere any suffering or affliction greater than dwelling in the womb -- for embodied beings it is full of suffering, exceedingly terrible, and most distressing.

Verse 35 (shiva.uma.22.35)

इत्येतत्सुमहद्दुःखं पापिनां परिकीर्तितम् । केवलं धर्मबुध्दीनां सप्तमासैर्भवः सदा

ityetatsumahadduḥkhaṁ pāpināṁ parikīrtitam kevalaṁ dharmabudhdīnāṁ saptamāsairbhavaḥ sadā

This exceedingly great suffering has been declared to belong to sinners; but for those whose minds are fixed on dharma, understanding comes always by the seventh month alone.

Verse 36 (shiva.uma.22.36)

गर्भात्सुदुर्लभं दुःखं योनियन्त्रनिपीडनात् । भवेत्पापात्मनां व्यास न हि धर्मयुतात्मनाम्

garbhātsudurlabhaṁ duḥkhaṁ yoniyantranipīḍanāt bhavetpāpātmanāṁ vyāsa na hi dharmayutātmanām

O Vyasa, that exceedingly hard-to-bear suffering arising from the pressing of the machine-like passage of the womb belongs to those of sinful nature, not to those whose souls are joined with dharma.

Verse 37 (shiva.uma.22.37)

इक्षुवत्पीड्यमानस्य यन्त्रेणैव समन्ततः । शिरसा ताड्यमानस्य पापमुद्गरकेण च

ikṣuvatpīḍyamānasya yantreṇaiva samantataḥ śirasā tāḍyamānasya pāpamudgarakeṇa ca

He suffers like one pressed on every side by a machine as if he were sugarcane, and like one struck upon the head by the mallet of his own sins.

Verse 38 (shiva.uma.22.38)

यन्त्रेण पीडिता यद्वन्निःसाराः स्स्युस्तिलाः क्षणात् । तथा शरीरं निस्सारं योनियन्त्रनिपीडनात्

yantreṇa pīḍitā yadvanniḥsārāḥ ssyustilāḥ kṣaṇāt tathā śarīraṁ nissāraṁ yoniyantranipīḍanāt

Just as sesame seeds pressed by an oil-press are instantly drained of their essence, so too the body is drained of its essence by the pressing of the machine-like passage of the womb.

Verse 39 (shiva.uma.22.39)

अस्थिपादतुलास्तम्भं स्नायुबन्धेन यन्त्रितम् । रक्तमांसमृदालिप्तं विण्मूत्रद्रव्यभाजनम्

asthipādatulāstambhaṁ snāyubandhena yantritam raktamāṁsamṛdāliptaṁ viṇmūtradravyabhājanam

The body is a structure of bones for its posts and beams, mechanized by bonds of sinew, smeared with blood and flesh as if with clay, and a vessel filled with feces and urine.

Verse 40 (shiva.uma.22.40)

केशरोमनखच्छन्नं रोगायतनमातुरम् । वदनैकमहाद्वारं गवाक्षाष्टकभूषितम्

keśaromanakhacchannaṁ rogāyatanamāturam vadanaikamahādvāraṁ gavākṣāṣṭakabhūṣitam

Covered with hair, body-hair, and nails, it is a sickly abode of disease, having a single great gate in the mouth, and adorned with eight small windows, the openings of the senses.

Verse 41 (shiva.uma.22.41)

ओष्ठद्वयकपाटं च तथा जिह्वार्गलान्वितम् । भोगतृष्णातुरं मूढं रागद्वेषवशानुगम्

oṣṭhadvayakapāṭaṁ ca tathā jihvārgalānvitam bhogatṛṣṇāturaṁ mūḍhaṁ rāgadveṣavaśānugam

It has the two lips as its double door, and the tongue serving as its bolt; it is a deluded thing, afflicted by thirst for enjoyment, and governed by the sway of attachment and aversion.

Verse 42 (shiva.uma.22.42)

संवर्तिताङ्गप्रत्यङ्गं जरायुपरिवेष्टितम् । सङ्कटेनाविविक्तेन योनिमार्गेण निर्गतम्

saṁvartitāṅgapratyaṅgaṁ jarāyupariveṣṭitam saṅkaṭenāviviktena yonimārgeṇa nirgatam

With its limbs and secondary limbs curled up, wrapped in the amniotic membrane, it emerges through the narrow, unclean passage of the womb.

Verse 43 (shiva.uma.22.43)

विण्मूत्ररक्तसिक्ताङ्गं विकोशिकसमुद्भवम् । अस्थिपञ्जरविख्यातमस्मिन् ज्ञेयं कलेवरम्

viṇmūtraraktasiktāṅgaṁ vikośikasamudbhavam asthipañjaravikhyātamasmin jñeyaṁ kalevaram

Its limbs drenched with feces, urine, and blood, having emerged as if from a sheath -- in this the body should be known as renowned as a mere skeleton of bones.

Verse 44 (shiva.uma.22.44)

शतत्रयं षष्ट्यधिकं पञ्च पेशीशतानि च । सार्धाभिस्तिसृभिश्छन्नं समन्ताद्रोमकोटिभिः

śatatrayaṁ ṣaṣṭyadhikaṁ pañca peśīśatāni ca sārdhābhistisṛbhiśchannaṁ samantādromakoṭibhiḥ

It has three hundred and sixty bones, and five hundred muscles; it is covered all over by three and a half crore body-hairs.

Verse 45 (shiva.uma.22.45)

शरीरं स्थूलसूक्ष्माभिर्दृश्यादृश्या हि ताः स्मृताः । एतावतीभिर्नाडीभिः कोटिभिस्तत्समन्ततः

śarīraṁ sthūlasūkṣmābhirdṛśyādṛśyā hi tāḥ smṛtāḥ etāvatībhirnāḍībhiḥ koṭibhistatsamantataḥ

The body is pervaded by gross and subtle channels, remembered as visible and invisible; by that same number of crores of channels it is pervaded on every side.

Verse 46 (shiva.uma.22.46)

अस्वेदमधुभिर्याभिरन्तस्थः स्रवते बहिः । द्वात्रिंशद्दशनाः प्रोक्ता विंशतिश्च नखाः स्मृताः

asvedamadhubhiryābhirantasthaḥ sravate bahiḥ dvātriṁśaddaśanāḥ proktā viṁśatiśca nakhāḥ smṛtāḥ

Through them, sweat and other fluids, held within, flow outward; thirty-two teeth are declared, and twenty nails are counted.

Verse 47 (shiva.uma.22.47)

पित्तस्य कुडवं ज्ञेयं कफस्याथाढकं स्मृतम् । वसायाश्च पलं विंशत्तदर्धं कपिलस्य च

pittasya kuḍavaṁ jñeyaṁ kaphasyāthāḍhakaṁ smṛtam vasāyāśca palaṁ viṁśattadardhaṁ kapilasya ca

A kudava-measure of bile should be known; an adhaka of phlegm is declared; twenty pala of fat, and half that of the substance called kapila --

Verse 48 (shiva.uma.22.48)

पञ्चार्द्धं तु तुला ज्ञेया पलानि दश मेदसः । पलत्रयं महारक्तं मज्जायाश्च चतुर्गुणम्

pañcārddhaṁ tu tulā jñeyā palāni daśa medasaḥ palatrayaṁ mahāraktaṁ majjāyāśca caturguṇam

Two and a half tula should be known for another substance, ten pala of marrow-fat; three pala of the greater blood, and four times that of marrow.

Verse 49 (shiva.uma.22.49)

शुक्रोऽर्द्धं कुडवं ज्ञेयं तद्बीजं देहिनां बलम् । मांसस्य चैकपिण्डेन पलसाहस्रमुच्यते

śukro'rddhaṁ kuḍavaṁ jñeyaṁ tadbījaṁ dehināṁ balam māṁsasya caikapiṇḍena palasāhasramucyate

Half a kudava of semen should be known -- that seed is the strength of embodied beings; and of flesh, in a single mass, a thousand pala is said to be its measure.

Verse 50 (shiva.uma.22.50)

रक्तं पलशतं ज्ञेयं विण्मूत्रं यत्प्रमाणतः । अञ्जलयश्च चत्वारश्चत्वारो मुनिसत्तम

raktaṁ palaśataṁ jñeyaṁ viṇmūtraṁ yatpramāṇataḥ añjalayaśca catvāraścatvāro munisattama

Blood should be known as a hundred pala; and, O best of sages, the measure of feces and urine is four handfuls each.

Verse 51 (shiva.uma.22.51)

इति देहगृहं ह्येतन्नित्यस्यानित्यमात्मनः । अविशुद्धं विशुद्धस्य कर्मबन्धाद्विनिर्मितम्

iti dehagṛhaṁ hyetannityasyānityamātmanaḥ aviśuddhaṁ viśuddhasya karmabandhādvinirmitam

Thus this house of the body, though impermanent, belongs to the eternal Self; though impure, it belongs to the pure one, and has been fashioned by the bondage of one's own past deeds.