at entities of which thou speakest) in the
diverse things of the universe? Which amongst them are the senses and
which the attributes? How may this be understood?'

"'"Vyasa said, 'I shall explain thee this duly one after another. Listen
with concentrated attention to the subject as I expound how what I have
said actually happens. Sound, the sense of hearing, and all the cavities
within the body,--these three--have space for their origin. The vital
breaths, the action of the limbs and touch form the attributes of the
wind. Form, eyes, and the digestive fire within the stomach, are
originated by light. Taste, tongue, and all the humours,--these
three,--are from water. Scent, nose, and the body,--these three,--are the
attributes of earth. These, then, as I have expounded to thee, are the
transformations of the five (great) entities with senses. Touch is said
to be the attribute of the wind; taste of water; form of light. Sound is
said to have its origin in space, and scent is said to be the property of
earth. Mind, Understanding, and Nature,--these three,--spring from their
own previous states, and attaining (at each rebirth) to a position higher
than the attributes (which form their respective objects), do not
transcend those attributes.[1043] As the tortoise stretches out its limbs
and withdraws them once again within itself, even so the Understanding
creates the senses and once again withdraws them into itself.[1044] The
consciousness of personal identity that arises in respect of that which
is above the soles of the feet and below the crown of the head, is
principally due to the action of the Understanding.[1045] It is the
understanding that is transformed into the (five) attributes (of form,
scent, etc.). It is understanding also that is transformed into the
(five) senses with the mind for the sixth. When the Understanding is
absent, where are the attributes?[1046] In man there are five senses. The
mind is called the sixth (sense). The Understanding is called the
seventh. The Soul is the eighth. The eyes (and the other senses) are for
only receiving impressions of form (and scent, etc.). The mind exists for
doubting (the accuracy of those impressions). The Understanding settles
those doubts. The Soul is said only to witness every operation without
mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from
their own counterparts. These exist equal in all creatures (viz., the
deities and human beings, etc.)