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]

SECTION CCXLVIII

“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