Breaking through the surface of the waters, the wind surged upward with a mighty roar, ascending towards the sky. Even upon reaching the expanse of the heavens, the wind did not find tranquility. In its wake, a deep darkness arose, ascending and spreading, utterly devoid of light. From the interaction of fire and wind, a new solidity began to form. As these forces combined and aggregated, they assumed the very nature of earth. It is from earth that all things are produced; earth is the foundation from which everything arises. These worlds, in all their diversity, are enveloped by what are known as the great elements. But how does each element come to possess its particular nature? It is for this reason that they are called the great elements. Among them, earth is recognized as the aggregate—the substance in which all things combine. The body itself is composed of five elements. Within living beings, the senses are known as hearing, smell, taste, touch, and sight. Yet, in immobile beings, such as trees, the five elements are not plainly seen in their bodies. In trees, the presence of the five elements is not obvious, and they do not seem to perceive touch. How, then, can all five elements be present in them? Because space is immeasurable, trees do not possess the material aspect of space as other beings do. Still, the manifestation of flowers and fruits in trees occurs continually. Trees wither and decay as well, which reveals that touch is indeed present. Sound is apprehended through hearing; thus, trees also hear. Since there is no unseen path, trees are said to see as well. Their health and the bearing of flowers show that trees have the sense of smell. I perceive life in trees; there is no absence of consciousness within them. Through the transformation of nourishment, moisture and growth arise in trees. Each quality is divided and apportioned, enabling the body to function. Thus, this aggregate within the body is composed of earth. Fire, too, plays its role, producing what is born; all embodied beings are sustained by five fires. From space, the five elements arise within the bodies of living beings. Water, in five forms, always exists in these bodies. By the life-breath, beings are nourished, and by vyāna, the vital force, they are sustained. Thus, these five winds envelop and support the embodied being. Now, let me describe in detail the qualities of fragrance: it may be extracting, compact, unctuous, dry, or clear. Light is perceived by the eyes, while touch is known through the wind. I will also explain the knowledge of taste: sweet, salty, bitter, astringent, sour, and pungent—these are the six tastes. Sound, touch, and form—these threefold qualities are said to belong to light. And as for touch, it can be short, long, thick, four-sided, minute, or round. It may be hard, sticky, smooth, slimy, soft, or harsh. Among all elements, space is said to have a single quality, which is sound. The sounds—Ṣaḍja, Ṛṣabha, Gāndhāra, Madhyama, Dhaivata, and the rest—together make up a sevenfold quality, which arises from space itself. Thus, the great elements, their qualities, and their workings in all beings are revealed.