Sorts This Avidya Is The Causal Body - The Jiva Having The Sense Of I In It is Prajna

 - Avidya being the root cause so far as the Jiva is concerned, it is called his causal body; the Jiva identifying himself with that body is given the name of Prajna

- From this cause arises first a subtle body and then a gross body. As Sri Vidyaranya himself explains in a later Prakarana, these three bodies are analogous to the three stages

- In Painting picture on a canvas - The canvas is first besmeared with some polishing material which hides the threads beneath and gives it a smooth uniform bright surface

- Then the painter draws upon it an outline of the intended picture. Later on he applies the proper colours so that the picture stands out in good relief

- The Self is the canvas background - The Causal Body is the polished surface. The body corresponding to the outline is called the subtle body and that which is like the coloured picture is the gross body

- The Subtle body and its composition are described in the stanzas 18 to 23. We are aware of the existence of the world around us only because it reacts on our senses 

- of perception, namely the faculties of hearing, touching, seeing, tasting and smelling. It has to be concluded from this that the world consists of substances capable of producing 

- the corresponding reactions called Sound, Touch, Form, Taste and Smell. Those substances which form the material of the universe are given the names of 

- Akasa (space), Vayu (motion), Tejas (light), Apas (Water) and Prithvi (earth). All these are the offshoots of the matter-side of the universal Root-cause

- Unless they become patent, they cannot react on the Jiva. To enable the Jiva therefore to have the experience of pain or pleasure according to his deserts

- they have to be created by God. Akasa, Vayu, Tejas, Apas and Prithvi the Elements were born of the Root Cause having Tamas as