12.244
Vyāsa said.
A disciple who seeks liberation, having not practiced wealth and righteousness, should first listen to this great teaching from a virtuous teacher.
Ether, wind, light, water, earth—the five elements; existence and non-existence, and time, are present in all beings among these five.
The ether, which is of an internal nature and consists of that, has the ear as its sense organ; one should know that its quality is sound, as explained by the expert in the science of forms.
The foot is considered to be of the nature of wind; prāṇa and apāna are made of it. Touch should be known as the sense organ, and likewise, contact as being of the same nature.
Then, ripening, manifestation, light, and the eye are all composed of that. One should know that its form and quality are darkness, having the nature of being pervaded.
Moistening, subtlety, and unctuousness are described as the characteristics of water. The tongue is the sense organ, and taste is considered the quality of water.
The aggregate of the body consists of the earthly element: bones, teeth, nails, beard, body hair, hair of the head, veins, tendons, and skin.
The sense organ associated with smell is called the nose. The object of this sense is smell, which should be understood as being composed of the element earth.
In the northern regions, qualities exist; in all regions, the northern ones are superior. The sages know the succession of the five groups of elements.
Of these, the mind is the ninth, but the intellect is regarded as the tenth; the inner self is the eleventh, and everywhere the supreme is spoken of.
The intellect is resolute, the mind is analytical. The living being known as the field is to be understood through action and inference.
He who perceives all things as endowed with the eight forms of time and all states, and sees them as untainted, that wise person does not fall into delusion.
