"'"Suka said, 'O illustrious one, O foremost of Rishis, once again
discourse to me on Adhyatma more elaborately. Tell me what, indeed, is
Adhyatma and whence does it come?'[1041]
"'"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference
to human beings, I shall now mention to thee, and listen to the
explanation I give (of Adhyatma). Earth, water, light, wind, and space,
are the great entities that form the component parts of all creatures,
and, though really one, are yet regarded different like the waves of the
ocean (which though identical with respect to their constituent substance
are yet counted as different from one another). Like a tortoise
stretching out its limbs and withdrawing them again, the great entities
(already named), by dwelling in numberless small forms, undergo
transformations (called creation and destruction). All this universe of
mobile and immobile objects hath for its component parts these five
entities. Everything, in respect of its creation and destruction, is
referable to this fivefold entity. These five entities occur in all
existent things. The Creator of all things, however, hath made an unequal
distribution of those entities (by placing them in different things in
different proportions) for serving different ends.'[1042]
"'"Suka said, 'How may one succeed in understanding that unequal
distribution (of the five great 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.). These are called attributes and should
be known by the actions they induce.[1047] As regards those actions all
such states in which one becomes conscious of oneself as united with
cheerfulness or joy and which are tranquil and pure, should be known as
due to the attribute of Sattwa. All such states in either the body or the
mind, as are united with sorrow, should be regarded as due to the
influence of the attribute called Rajas. All such states again as exist
with stupefication (of the senses, the mind or the understanding) whose
cause is unascertainable, and which are incomprehensible (by either
reasons or inward light), should be known as ascribable to the action of
Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due
to any known cause or arising otherwise, are all effects of the attribute
of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication,
vindictiveness, whether arising from any known cause or otherwise, are
indications of the quality of Rajas. Stupefaction of judgment,
heedlessness, sleep, lethargy, and indolence, from whatever cause
these may arise, are to be known as indications of the quality of
Tamas.'"'"[1048]