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 the Understanding hears, it is called the ear.  When she smells, she becomes the sense of scent; and when she tastes the various objects of taste, she comes to be called by the name of tongue.  When again she feels the touch of the various objects of touch, she becomes the sense of touch.  It is the Understanding that becomes modified diversely and frequently.  When the Understanding desires anything, she becomes Mind.  The five senses with the Mind, which separately constitute the foundations (of the Understanding), are the creations of the Understanding.  They are called Indriyas.  When they become stained, the Understanding also becomes stained.[1445] The Understanding, dwelling in Jiva, exists in three states.  Sometimes she obtains joy; sometimes she indulges in grief; and sometimes she exists in a state that is neither pleasure nor pain.  Having for her essence these conditions or states (viz., Sattwa, Rajas, and Tamas), the Understanding resolves through these three states.[1446] As the lord of rivers, viz., the surging Ocean, always keeps within his continents, even so the Understanding, which exists in connection with the (three) states, exists in the Mind (including the senses).  When the state of Rajas is awakened, the Understanding becomes modified into Rajas.  Transport of delight, joy, gladness, happiness, and contentedness of heart, these, when somehow excited, are the properties of Sattwa.  Heart-burning, grief, sorrow, discontentedness, and unforgivingness,[1447] arising from particular causes, are the result of Rajas.  Ignorance, attachment and error, heedlessness, stupefaction, and terror, meanness, cheerlessness, sleep, and procrastination,—­these, when brought about by particular causes, are the properties of Tamas.  Whatever state of either body or mind, connected with joy or happiness, arises, should be regarded as due to the state of Sattwa.  Whatever, again, is fraught with sorrow and is disagreeable to oneself should be regarded as arising from Rajas.  Without commencing any such act, one should turn one’s attention to it (for avoiding it).  Whatever is fraught with error or stupefaction in either body or mind, and is inconceivable and mysterious, should be known as connected with Tamas.  Thus, have I explained to thee that things in this world dwell in the Understanding.  By knowing this one becomes wise.  What else can be the indication of wisdom?  Know now the difference between these two subtile