Manava Dharmashastra 1.17

1.17

‘mūrtiḥ’ śarīram | tadarthāstatsaṃpādakā avayavāḥ | sūkṣmāḥ ṣaḍuktasvarūpāśca aviśeṣākhyāḥ | tānīmānīndriyāṇi vakṣyamāṇāni ca bhūtānyāśrayanti | tasyotpatterbhūtānyāśrayantītyucyate | tadāśrayotpattisteṣām | paṭhitaṃ ca, ‘pañcabhyaḥ pañcabhūtānī’ti ( sāṅkhyakārikā 22 ) | yena kāraṇenāśrayanti tasmāt kāraṇāt‘śarīram tasya’ pradhānasya yeyaṃ mūrtiḥ, śarīramityucyate | manīṣiṇaḥ | manīṣā buddhistadvantaḥ paṇḍitāḥ | athavā viparīta: kartṛbhāvaḥ | ‘sūkṣmāḥ’ kartāra ‘indriyāṇi’ karma | avayavāścendriyāṇāmāśrayabhāvaṃ pratipadyamānā ‘āśrayantī’tyucyate | yathā ‘bahubhirbhukta’iti, bhojayan ‘bhukta’ ityucyate | athavā'nekārthatvāddhātūnāmāśnayanti janayantītyarthaḥ |

Because the six subtile components of the frame (of primordial matter) enter into (produce) these, therefore the wise ones have described the frame of that (primordial matter) as ‘body.’—(17)

Medhātithi’s commentary (manubhāṣya):
‘Frame’—body; the ‘components’ of it are those things that constitute it; these are ‘subtile,’ the ‘six’ already described (viz.,the five Rudimentary Substances and the Principle of Egoism), which are called ‘aviśeṣa,’ the undifferentiated. —Tāni āśrayanti—i.e., the organs and the elemental substances going to be described ‘enter into’ the said components; which means that they are evolved out of them; i.e., the evolution of the organs &c., has for its substratum the six subtile components; this is what has been described in the words ‘the five elemental substances are produced out of the five Rudimentary Substances’ (Sāṅkhya-Kārikā, 22). Because they enter into them, therefore the ‘frame of that,’ i.e., of Primordial Matter,—has been described as ‘Body.’

Manasviṇaḥ, ‘maṇīṣā’ is wisdom; those possessed of wisdom are ‘manasvins,’ i.e., the wise ones.

[The above explanation makes ‘tainīmāni,’ the organs and substances, the nominative, and the ‘components’ the objective;—this construction is found to be incompatible with the nominative ending in ‘avayavāḥ,’ ‘components’; hence the Bhāṣya puts forward another construction, which has been adopted in the rendering of the text.]—Or, the relation of the ‘nominative’ and ‘objective’ may be reversed: the ‘subtile components’ being the nominative, and the ‘organs’ the objective (of the verb ‘āśrayanti,’); the meaning of ‘āśrayanti,’ ‘enter into,’ being that the subtile components serve as the substratum—‘āśraya’—of the organs; just as in the phrase ‘he has been fed (upon) by many men,’ the man doing the feeding is spoken of as ‘fed.’—Or, since verbal roots may have several meanings, ‘enter in’ may be explained as ‘produce.’—(17)