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In more details the body is analysed for the purpose of observing closely its contribution to the total experience of the individual, in the following stanza.
पञ्चीकृतेभ्यो भूतेभ्यो स्थूलेभ्यः पूर्वकर्मणा । समुत्पन्नमिदं स्थूलं भोगायतनमात्मनः।
अवस्था जागरस्तस्य स्थूलार्थानुभवो यतः ॥८८॥ pancikrtebhyo bhūtebhyo șthalebhyah pūrvakarmņā samutpannamidam sthalam bhogāyatanamātmanah avasthā jāgarastasya sthūlārthānubhavo yatah 88.
daftaday: - Those that have undergone five, fold self-division and mutual combination, y : - from the (five) elements, gan कर्मणा - by the past actions, समुत्पन्नम् - produced, इदम् स्थूलम् - this gross body, 461H - the seat of enjoyment, 3THA: - of the self, अवस्था - state, जागरः - of wakefulness, तस्य - that, स्थूलार्थानुभवः - the experience of gross objects, 2a: - by which.
Made up of the gross Five Elements-that have gone through the process of "Five-fold self-division and mutualcombination”, -ordered by the actions of the individual in the past, this gross body is the house-of-experience for the Self. The state in which it experiences the world of grossobjects is its waking-condition.
Anything gross must necessarily rise up from its previous condition of subtle existence. The five gross elements that can be perceived by the sense-organs must have risen from their previous condition of subtlety, when they were not perceivable. In this, their naescent state they are called "Tanmātrás'. The theory that explains how these five subtle elements, from their naescent condition have become grossified, is called in Vedanta as the process of "five fold selfdivision and mutual-combination”(Pancikarana).
The Five Elements that have gone through this process are the very material with which all gross bodies are made, and they are fashioned out according to the result of the actions done in the past by the 'indweller' of any given body.
