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]
“Vyasa said, ’The mind creates (within
itself) numerous ideas (of objects or existent things).
The Understanding settles which is which. The
heart discriminates which is agreeable and which is
disagreeable. These are the three forces that
impel to acts. The objects of the senses are superior
to the senses. The mind is superior to those objects.
The understanding is superior to mind. The Soul
is regarded as superior to Understanding. (As
regards the ordinary purposes of man) the Understanding
is his Soul. When the understanding, of its own
motion, forms ideas (of objects) within itself, it
then comes to be called Mind.[1049] In consequence
of the senses being different from one another (both
in respect of their objects and the manner of their
operation), the Understanding (which is one and the
same) present different aspect in consequence of its
different modifications. When it hears, it becomes
the organ of hearing, and when it touches, it becomes
the organ of touch. Similarly, when it sees,
it becomes the organ of vision, and when it tastes,
it becomes the organ of taste, and when it smells,
it becomes the organ of scent. It is the Understanding
that appears under different guises (for different
functions) by modification. It is the modifications
of the Understanding that are called the senses.
Over them is placed as their presiding chief (or overseer)
the invisible Soul. Residing in the body, the
Understanding exists in the three states (of Sattwa,
Rajas, and, Tamas). Sometimes it obtains cheerfulness,
sometimes it gives way to grief; and sometimes its
condition becomes such that it is united with neither
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