In this body, there are sixteen side-teeth, having each a membrane (as its root) and fifteen openings. It (the body) is measured by ninety-six digits. There are in it fourteen nādi seats and 108 joints. There are seventy-two tubes seats with seventy-two nādis between them, of which three are important, viz., idā, piṅgalā, and sushumnā, the fourth is purīṭaṭi, and jivaṭa the fifth. Above jivaṭa is bile and near bile is Purīṭaṭi. Above the navel, two digits to the left of it, is seated the source of bile. The food taken in is divided into three parts—urine, fæces, and sāra (the essence or chyme). The urine dividing itself into two, spreads to the left below the navel. The fæces is in the right side and is of seven kinds. The sāra is of five kinds and spreads itself over the body. Hence the semen and blood are produced from food and drink. In this body, vāyu which is moving as prāṇa is the Sūṭrāṭma. Through it, one inspires and expires and moves (his limbs). Without it, no limb of the body will be

animated. Through vāyu, the current of blood is driven into the midis from the chakra (plexus) of the heart, and those which can be touched (on the body) are easily discernible. The juicy essences (of food) which arise out of digestion enter the womb which is suspended in the stomach of the mother and coming near the child's head nourishes the child's prāṇa through the sushumnā (on the head or pineal gland). Sushumnā is the Brahma-nādi. Prāṇa and others are found there. It (prāṇa) descends lower and lower as the time of birth approaches and settles in the heart when the child is born. Through yoga, it should be brought from the middle of the eyebrows to the end of sushumnā (viz., the pineal gland), when he becomes the cognizer of the Real like the child in the womb. In the body of this nature, Āṭmā is latent and deathless, and is the witness and Purusha. It lives in this body, being enveloped (by māyā). Prāṇī (or the jīva having prāṇa) has abhimāna (identification with the body) on account of aviḍyā. Ajñāna which surrounds it is the seed; the antaḥkaraṇa (internal organ) is the sprout and the body is the tree. In this tree (of body), there are eight crores of hairs, eighty hundreds of joints, nine hundreds of tendons, eight palams of heart 1, twelve palams of tongue, one prasṭha (or two palams) of bile; one ādhaka of phlegm, one kudupa (or ¼ prasṭha) of śukla and two prasṭhas of marrow. One should consider everything as evanescent, like the child in the womb (with its prāṇa, etc.,) stationed in the sushumnā (of the head). Then he becomes freed and gets no more body. If not, an ignorant man becomes subject to the cycle of re-births, etc., is exposed like a worm to the drink of urine and fæces, and undergoes in this body the sufferings of hell. Therefore knowing all this, one should be averse to worldly objects. Thus ends the moksha-śāsṭra of Pippalāḍa—thus ends the moksha-śāsṭra of Pippalāḍa. Thus ends the Upanishaḍ.

Footnotes