"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation
after having transcended all pairs of opposites and accomplished the
concerns of both profit and religion, an accomplished preceptor should
first recount all that has been said in the foregoing section, which is
elaborate, on the topic of Adhyatma.Karyyatam is Prakriti which alone is active, Purusha being inactive. Paramam karanam is, of course, Brahma uninvested with attributes. Space, wind, light, water and
earth counted as the fifth, and bhava and abhava and time, exist in all
living creatures having the five for their constituent ingredients.Dwandwani is governed by anushthitah. Mahat here is elaborate. The speaker, having first discussed the subject elaborately, intends to speak of it in brief in this Section.
Space is unoccupied interval. The organs of hearing consist of space. One
conversant with the science of entities endued with form should know that
space has sound for its attribute. The feet (that assist at locomotion)
have wind for their essence. The vital breaths are made of wind. The
sense of touch (skin) has wind for its essence, and touch is the
attribute of wind. Heat, the digestive fire in the stomach, light that
discovers all things, the warmth that is in the body, and eye counted as
the fifth, are all of light which has form of diverse colours for its
attribute. Liquefied discharges, solubility, and all kinds of liquid
matter are of water. Blood, marrow, and all else (in the body) that is
cool, should be known to have water for their essence. The tongue is the
sense of taste, and taste is regarded as the attribute of water. All
solid substances are of earth, as also bones, teeth, nails, beard, the
bristles on the body, hair, nerves, sinews, and skin. The nose is called
the sense of scent. The object of that sense, viz., scent, should be
known as the attribute of earth. Each subsequent element possesses the
attribute or attributes of the preceding one besides its own. Panchasu is explained by the commentator as Panchatmakeshu. Hence, he properly points out that bhava and abhava and kala are included by the speaker within bhutas or primary elements. Bhava implies the four entities called karma, samanya, visesha and samavaya. By abhava is meant a negative state with respect to attributes not possessed by a thing. We cannot think of a thing without thinking of it as uninvested with certain attributes whatever other attributes it may possess. In
all living creatures again are the (three) supplementary entities (viz.,
avidya, kama, and karma).Enlarged, the constructions of the original becomes thus: 'uttareshu (bhuteshu) (purvabhuta) gunah (santi).' The Rishis thus declared the five
elements and the effects and attributes flowing from or belonging to
them. The mind forms the ninth in the calculation, and the understanding
is regarded as the tenth. The Soul, which is infinite, is called the
eleventh. It is regarded as this all and as the highest. The mind has
doubt for its essence. The understanding discriminates and causes
certainty. The Soul (which, as already said, is infinite), becomes known
as Jiva invested with body (or jivatman) through consequences derived
from acts.Uttarah imply the three entities known by the names of Avidya (Ignorance), Kama (desire), and Karma (acts). This part of the verse is skipped over by the vernacular translators. That man who looketh upon the entire assemblage of
living creatures to be unstained, though endued with all these entities
having time for their essence, has never to recur to acts affected by
error.'"i.e., the soul when invested with Avidya and desire becomes a living creature and engages in acts. It is through consequences then that are derived from acts that the infinite Soul (or Chit) becomes Jivatman.