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The **Svayam-Vaktvyata-Adhikarah** state that there are five great elements in this world, namely earth, water, fire, air, and space. They also state that in addition to these five elements, there is a sixth element, the soul. While other schools of thought consider these elements to be impermanent, they do not. To demonstrate this, they say that the world, which is born from these five elements, and the soul are eternal and do not perish. The soul, like space, is all-pervasive and formless, and it is eternal. The five elements, due to their inherent nature, are indestructible and cannot be destroyed.
**"Dah-o na vinassan-ti, no ya uparajjae asan.
Savve-a-vi savva-ha bhaava niyattimaav-ama-gaya."** (16)
**"Chhaya - Dvidha-api na vinashyati, nacho-tpad-yate-asan.
Sarve-api sarvatha bhaava niyati-bhaava-ma-gata."**
**Translation:** The five elements, including the soul, which were mentioned earlier, do not perish either with or without a cause. That which does not exist cannot be created. In other words, only that which exists can be created. All things are imbued with the nature of **niyati** (eternity) and are therefore eternal.
**Commentary:** To further emphasize the concept of eternity, the text states: "**Te**" (referring to the soul and the five elements) do not perish due to either the presence or absence of a cause. Just as the **Boddh-as** (enlightened beings) are inherently imperishable, so too are these elements. As it is said:
**"Jaati-reva-hi bhaava-naam, vinaashe hetu-rishyate.
Yo jaata-shcha na cha dhvasto, nas-yet pas-chaat-sa kena cha?"** (1)
Just as the **Vaisheshikas** believe that destruction occurs due to the presence of a cause, such as the proximity of a hammer and a pot, so too, the world and the soul are not destroyed by either cause or no cause. Alternatively, the text could be interpreted as saying that the soul, being two-fold in nature (consciousness and non-consciousness), does not perish due to its inherent nature. Similarly, earth, fire, air, and space are eternal because they do not lose their inherent nature. As it is said:
**"Na kadaachid-ani-drish-am jagad-i"** (Never has this world been non-existent).
The soul is also eternal because it is not created. As it is said:
**"Naenam chhindatti shastraani, naenam dahati paavaka.
Na chaenam kledayanty-a-po, na sho-shayati-ma-aruta."** (1)
**"A-ch-ched-yo-ayam a-bhed-yo-ayam a-vi-kaaryo-ayam u-ch-yate.
Nitya sarva-gata sthaan-ur a-chalo-ayam sana-tana."** (2)
Therefore, nothing can be created from non-existence, because everything exists eternally. Since there is no action of a cause in non-existence, the principle of **sat-kaarya-vaad** (the effect is always pre-existent in the cause) holds true. If something could be created from non-existence, then even things like the horn of a god could be created. As it is said:
**"Asad-karanaad-upa-daana grahanaat sarva-sam-bhaava-abhaavaat.
Shakt-asya shakya-karanaat, kaarana-bhaava-cha sat-kaarya."** (1)
Similarly, a pot exists in the clay, because the potter takes the clay to make the pot. If something could be created from non-existence, then it would come from anywhere and everywhere. There would be no need for the potter to take the clay. Therefore, the effect is always created from a pre-existent cause. Thus, all things, including the five elements and the soul, are imbued with the nature of **niyati** (eternity). They do not become non-existent and then become existent. They are simply manifestations and disappearances. As it is said:
**"Na-sato jaayate bhaavo, na-abhaavo jaayate sata."** (Nothing comes from non-existence, and non-existence does not come from existence).
The text continues with the phrase **"Ko ve-e-i"** (Who is this?), which refers to the previous verse. The acceptance of the eternity of all things leads to the concept of **krit-ritva-parinaama** (the transformation of the agent).