The tongue is the
sense of taste, and taste is regarded as the attribute of water. All
solid substances are of earth, as also bones, teeth, nails, beard, the
bristles on the body, hair, nerves, sinews, and skin. The nose is called
the sense of scent. The object of that sense, viz., scent, should be
known as the attribute of earth. Each subsequent element possesses the
attribute or attributes of the preceding one besides its own. [1083] In
all living creatures again are the (three) supplementary entities (viz.,
avidya, kama, and karma).[1084] The Rishis thus declared the five
elements and the effects and attributes flowing from or belonging to
them. The mind forms the ninth in the calculation, and the understanding
is regarded as the tenth. The Soul, which is infinite, is called the
eleventh. It is regarded as this all and as the highest. The mind has
doubt for its essence. The understanding discriminates and causes
certainty. The Soul (which, as already said, is infinite), becomes known
as Jiva invested with body (or jivatman) through consequences derived
from acts.[1085] That man who looketh upon the entire assemblage of
living creatures to be unstained, though endued with all these entities
having time for their essence, has never to recur to acts affected by
error.'"[1086]
SECTION CCLIII
"Vyasa said, 'Those that are conversant with the scriptures behold, with
the aid of acts laid down in the scriptures, the Soul which is clothed in
a subtile body and is exceedingly subtile and which is dissociated from
the gross body in which it resides.
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