n into itself,
even so the infinite number of creatures spring from (and enter) these
five great fixed essences. Verily, sound springs from Space, and all
dense matter is the attribute of earth. Life is from Wind. Taste is from
Water. Form is said to be the property of Light. The entire mobile and
immobile universe is thus these five great essences existing together in
various proportions. When Destruction comes, the infinite diversity of
creatures resolve themselves into those five, and once more, when
Creation begins, they spring from the same five. The Creator places in
all creatures the same five great essences in proportions that He thinks
proper. Sound, the ears, and all cavities,--these three,--have Space for
their producing cause. Taste, all watery or juicy substances, and the
tongue, are said to be the properties of water. Form, the eye, and the
digestive fire in the stomach, are said to partake of the nature of
Light. Scent, the organ of smelling, and the body, are the properties of
earth. Life, touch, and action are said to be the properties of Wind. I
have thus explained to thee, O king, all the properties of the five
primal essences. Having created these, the Supreme Deity, O Bharata,
united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions,
and Mind forming the sixth.[1443] That which is called the Understanding
dwells in the interior of what thou seest above the soles of the feet and
below the crown of the head. In man the senses (of knowledge) are five.
The sixth (sense) is the Mind. The seventh is called the Understanding.
The Kshetrajna or Soul is the eighth. The senses and that which is the
Actor should be ascertained by apprehension of their respective
functions. The conditions or states called Sattwa, Rajas, and Tamas,
depend upon the senses for their refuge or formation. The senses exist
for simply seizing the impressions of their respective objects. The Mind
has doubt for its function. The Understanding is for ascertainment. The
Kshetrajna is said to be only an inactive witness (of the functions of
the others). Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these
attributes direct the Understanding. The Understanding is the senses and
the five fore-mentioned attributes.[1444] When the Understanding is
wanting, the senses with the mind, and the five other attributes (viz.,
Sattwa, Rajas, Tamas, Time, and Acts) cease to be. That by which the
Understanding sees is called the eye. When