The significance of the bhuta is ' created being' In the general sense the tern bhuta refers to the past. It has already been said that through the influence of the sentient force on Purusottama , Mahattattva comes into being, by the activation of the mutative force this Mahatattva is metamorphosed into Ahamtattva , and afterwards the static force converts a part of the subjectived " I" into the objectivated "I" or done "I" or chitta of the cosmic Entity. The stages of transformation of Cosmic Consciousness prior to the exhibition of Cosmic chitta are not objective realities in the strict sense of the term, and as such the existence of the Cosmic Mind can not be established unless and until its psychic projection is logically dealt with.
Even after the formation of chitta , static Prakrti goes on influencing the cosmic chitta more and more and results in further crudification or decrease in the intermolecular and inter atomic spaces and gradual increase in the chemical affinity. Hence at a stage when the chitta , getting a bit cruder , is able to carry sound waves, it is said that akasha , or the etherial body, has been formed. This akasha is the first rudimental factor on the physical level
The continued influence of static Prakrti goes on increasing the chemical affinity and decreasing the intermolecular and interatomic spaces, making the factor or bhutta still more crude than akasha, and enables the second factor to carry the wave or sensation of touch over and above the extant capacity of transmitting sound waves. The second factor is vayutattva or aerial factor.
As a result of the ever increasing influence of static prakrti there take place an internal clash in the vayubhuta giving rise to sparks of light , that is vayubhuta is slowly converted into a luminous factor or tejastattva . The sense of vision or radiation of rupatanmatra is the special property of this third factor.
The Sensory organs or gyanendriya These are five in number- (1) Chaksu ( eye) Function- darshan mean to see , (2) Karna ( ear) Function- shravan mean to hear (3) nasika ( nose) Function- aghrana mean to smell (4) jihva ( tongue) Function- asvadana to taste (5) tvak ( skin) Function- sparsana - to touch , respectively. According to the process of perception they help the mind in assimilating the tanmatras.
The Motor organs or karmendriyas are also five nember. They are (1) Vak ( vocal cord ) Function - kathan to speak (2) pani ( hand ) Function- shilpana to work (3) Pada (leg ) Function-charana to move (4) payu ( anus) Function- varjana to let out waste (5) upastha ( genetary organ) Function- janan to give birth respectively.
Organ Passage Controlling nerve
Upastha Sukra Nadii Aopasthya ( controlling genetary organ)
Payu Shankhinii Nadii Ashvinii ( controlling anus)
Vajranii Nadii Kuhu (controlling urinary organ)
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