l, it is not possible for it to
exist in any other way than by being invested with a covering or case
made of primordial matter determined by the power of acts. Here, however,
it means limbs or avayavam.

882. What is stated in verse 10, 11 and 12 is this: the seven great
entities, in their gross form, are unable, if separate, to produce
anything. They, therefore, combine with one another. Thus uniting, they
first form the asrayanam of sarira i.e., the constituent parts of the
body. They, at this stage, must be known by the name of Purusha of
avayava, i.e., mere limbs. When these limbs again unite, then murtimat
shodasatmakam sartram bhavati, i.e., the full body, possessed of form and
having the six and ten attributes, comes into existence. Then the subtile
Mahat and the subtile bhutas, with the unexhausted residue of acts, enter
it. The plural form 'mahanti' is used because, as the commentator
explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,
the same 'mahat,' by entering each different form apparently becomes
many. Thus there are two bodies, one gross, and the other subtile called
'linga-sarira.' The residue of acts is thus explained: all creatures
enjoy or suffer the effects of their good and bad acts. If, however, the
consequences of acts, good and bad, be all exhausted, there can be no
rebirth. A residue, therefore, remains in consequence of which rebirth
becomes possible. Creation and destruction, again, are endlessly going
on. The beginning of the _first_ Creation is inconceivable. The Creation
here described is one of a series. This is further explained in the
verses that follow.

883. The six and ten parts are the five gross bhutas, and the eleven
senses of knowledge and action including mind. The great creatures are
the tan-mantras of the gross elements, i.e., their subtile forms. At
first the gross body (with the principle of growth) is formed, into it
enters the subtile body or the linga-sarira. At first (as already said)
the gross elements come together. Then the subtile ones with the residue
of acts. Then enters the Soul which is Brahma itself. The Soul enters
into the subtile form for witnessing, or surveying. All creatures are
only manifestations of that Soul due to the accident of Avidya or Maya.
Tapas means, as the commentator explains, alochana.

884. i.e., this variety of Being and this variety of relations.

885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those