ul, when the time comes,
moved by the desire of existence in manifold forms, creates all
creatures, are said by persons conversant with objects to be the five
great essences.[1309] (After this) Time, impelled by the Understanding
creates other objects from those (five primal essences).[1310] He that
says that there is anything else besides these (i.e., the five primal
essences, Kala, and the Understanding), says what is not true. Know, O
Narada, that these five are eternal, indestructible, and without
beginning and without end. With Kala as their sixth, these five primal
essences are naturally possessed of mighty energy. Water, Space, Earth,
Wind, and Heat,--these are those five essences. Without doubt, there is
nothing higher or superior to these (in point of puissance or energy).
The existence of nothing else (than five) can be affirmed by any one
agreeably to the conclusions derivable from the Srutis or arguments drawn
from reason. If any one does assert the existence of anything else, then
his assertion would verily be idle or vain. Know that these six enter
into the production of all effects. That of which are all these (which
thou perceivest) is called Asat.[1311] These five, and Kala (or Jiva),
the potencies of past acts, and ignorance,--these eight eternal essences
are the causes of the birth and destruction of all creatures.[1312] When
creatures are destroyed it is into these that they enter; and when they
take birth, it is again from them they do so. Indeed, after destruction,
a creature resolves itself into those five primal essences. His body is
made of earth; his ear has its origin in space; his eye hath light for
its cause; his life (motion) is of wind, and his blood is of water,
without doubt. The two eyes, the nose, the two ears, the skin, and the
tongue (constituting the fifth), are the senses. These, the learned know,
exist for perception of their respective objects.[1313] Vision, hearing,
smelling, touching, and tasting are the functions of the senses. The five
senses are concerned with five objects in five ways. Know, by the
inference of reason, their similitude of attributes.[1314] Form, scent,
taste, touch, and sound, are the five properties that are (respectively)
apprehended by the five senses in five different ways. These five
properties, viz., form, scent, taste, touch, and sound, are not really
apprehended by the _senses_ (for these are inert), but it is the Soul
that apprehends them _through_ t