Changes

shabdaH sparshashca rUpaM ca raso gandhashca tadguNAH||27||  

shabdaH sparshashca rUpaM ca raso gandhashca tadguNAH||27||  

The five mahabhutas are akasha, vayu, agni, jala and prithvi (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]

The five ''mahabhutas'' are ''akasha, vayu, agni, jala'' and ''prithvi'' (in this order). Their attributes are sound, touch, vision, taste and smell respectively. [27]

तेषामेकगुणः पूर्वो [२] गुणवृद्धिः परे परे|  

तेषामेकगुणः पूर्वो [२] गुणवृद्धिः परे परे|  

pUrvaH pUrvaguNashcaiva [3] kramasho guNiShu smRutaH||28||  

pUrvaH pUrvaguNashcaiva [3] kramasho guNiShu smRutaH||28||  

The order of mahabhutas mentioned above is important because, starting with akasha, the number of attributes per mahabhuta increases in the above order. This increase in number of attributes is cumulative, i.e., the attribute of the preceding mahabhutas is added to the succeeding one. This process of gunantara vriddhi in mahabhutas is aiso known as bhutanipravesha [28]

The order of ''mahabhutas'' mentioned above is important because, starting with ''akasha'', the number of attributes per ''mahabhuta'' increases in the above order. This increase in number of attributes is cumulative, i.e., the attribute of the preceding ''mahabhutas'' is added to the succeeding one. This process of ''gunantara vriddhi'' in ''mahabhutas'' is aiso known as ''bhutanipravesha'' [28]

खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|  

खरद्रवचलोष्णत्वं भूजलानिलतेजसाम्|  

sparshanendriyavij~jeyaH sparsho hi saviparyayaH||30||  

sparshanendriyavij~jeyaH sparsho hi saviparyayaH||30||  

Prithvi, jala, agni/tejas, vayu and akasha are characterized by kharatva (roughness), dravatva (liquidity), ushnatva (heat), chalatva (mobility) and apratighatatva (unobstructibility) respectively. All these attributes are perceptible by the tactile sense organ. Touch, together with its absence, is perceived by the tactile sense organ. [29-30]

''Prithvi, jala, agni/tejas, vayu'' and ''akasha'' are characterized by ''kharatva'' (roughness), ''dravatva'' (liquidity), ''ushnatva'' (heat), ''chalatva'' (mobility) and ''apratighatatva'' (unobstructibility) respectively. All these attributes are perceptible by the tactile sense organ. Touch, together with its absence, is perceived by the tactile sense organ. [29-30]

गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|

गुणाः शरीरे गुणिनां निर्दिष्टाश्चिह्नमेव च|३१|

Thus the attributes and characteristics of the five physical elements are described. [31-1]

Thus the attributes and characteristics of the five physical elements are described. [31-1]

The objects of sense organs are sound, touch, vision, taste and smell, which constitute the attributes of gross mahabhutas. [31]

The objects of sense organs are sound, touch, vision, taste and smell, which constitute the attributes of gross ''mahabhutas''. [31]

या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते|  

या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते|  

caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||  

caturviMshatiko hyeSha rAshiH puruShasa~jj~jakaH||35||  

Among the various types of purusha described in the first few verses of this chapter, rashipurusha is one form that consists of 24 tattvas i.e. avyakata, mahat, ahankara, 5 tanmatras, 5 mahabhutas and 10 indriyas and manas. Since this specific combination is considered superior, a purusha of this type is called rashipurusha in Ayurvedic science. Of these tattvas, avyakta serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.  

Among the various types of purusha described in the first few verses of this chapter, ''rashipurusha'' is one form that consists of 24 tattvas i.e. ''avyakata, mahat, ahankara,'' five ''tanmatras,'' five ''mahabhutas'' and ten ''indriyas'' and ''manas''. Since this specific combination is considered superior, a ''purusha'' of this type is called ''rashipurusha'' in Ayurvedic science. Of these ''tattvas, avyakta'' serves as an excellent coordinator of perceptual faculties, sense organs, mind and the objects of the senses.  

Thus a combination of the above mentioned (verses 17-35) twenty four elements is known as purusha. [35]

Thus a combination of the above mentioned (verses 17-35) twenty four elements is known as ''purusha''. [35]

रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|  

रजस्तमोभ्यां युक्तस्य संयोगोऽयमनन्तवान्|