Shloka 10
Śuka’s Manifestation from the Araṇi (Āraṇeya-janma) — शुकजन्म (आरणेय-सम्भव)
नरश्रेष्ठ) देवता (श्रोत्र आदि इन्द्रियाँ) पितरों (पञ्चमहाभूतों) के पुत्र हैं अर्थात् सारी इन्द्रियाँ पजच-महाभूतोंसे ही उत्पन्न हुई हैं और वे समस्त चराचर जगत्का आश्रय लेकर स्थित हैं, ऐसा हमने सुना है ।।
naraśreṣṭha devatāḥ (śrotrādīndriyāṇi) pitr̥ṇāṃ (pañcamahābhūtānāṃ) putrāḥ santi; arthāt sarvendriyāṇi pañcamahābhūtebhya eva utpannāni, tāni ca samasta-carācarajagata āśrayaṃ labdhvā tiṣṭhanti—iti śrutaṃ naḥ. parameṣṭhī tv ahaṅkāraḥ sṛjan bhūtāni pañcadhā—pṛthivī vāyur ākāśam āpo jyotiś ca pañcamam; sraṣṭuḥ uttama-pade pratiṣṭhitaḥ ahaṅkāraḥ ākāśa-vāyu-tejo-jala-pṛthivīrūpāṇāṃ pañcavidha-bhūtānāṃ sṛṣṭiṃ karoti.
阎若婆迦说道：“噢，人中最胜者，所谓‘诸神’——即听觉等诸根之能——被称为祖灵（Pitṛ）之子，亦即五大（地、水、火、风、空）之所生。换言之，一切感官皆由五大而起，并依止于整个宇宙——动者与不动者——而得安住；我们如是听闻。又，名为我慢（Ahaṅkāra）的宇宙原理，安立于造物主之最高位，令诸元素以五重形态显现：地、风、空、水，以及第五的光明（火）。”
याज़्ञवल्क्य उवाच
Educational Q&A
The passage presents a cosmological account: the sense-faculties are said to arise from the five great elements, and the ego-principle (ahaṅkāra), positioned high in the creative hierarchy, generates the five elements (space, wind, light/fire, water, earth). It frames embodied experience as grounded in elemental nature and structured by the ego-principle.
In the Śānti Parva’s instructional setting, Yājñavalkya explains to his listener a doctrine of creation and embodiment: how the senses relate to the elements and how ahaṅkāra functions as a proximate cause for the manifestation of the elemental world.