The Tanmatras and Indriyas

18. The citta takes the form of the results and fruits of actions

19. The distorted citta regains its original state through the experience of the results of its actions

Action or vikrti is the distortion of citta.

The process of the citta re-attaining its previous state is karmaphala bhoga [the experience of requitals (pleasure and pain)].

20. There is neither heaven nor hell.

When a person does:

• a virtuous act or enjoys its fruits, the environment around him is called heaven
• an evil act and endures its consequences, the environment around him becomes hell

21. In the flow of saiṋcara, matter takes form in the Cosmic citta

The ákáshatattva [vyomatattva, ethereal factor] is evolved through the greater influence of Prakrti’s static principle over the Cosmic citta.

The influence of the static principle over the ákáshatattva begets the maruttattva [aerial factor].

In this way are evolved:

• the tejastattva [luminous factor] from the marut
• the apatattva [liquid factor] from the tejas
• the kśititattva [solid factor] from the liquid.

These ethereal, aerial, luminous, liquid and solid factors are known as the five mahábhútas [fundamental elements] because all other bhútas [bodies] or evolved objects are begotten out of these elements.

22. Tanmátras [quantum perceptions] represent the bhútas, are carried by the bhútas, and are created by vibrations from the clash within the bhútas

The internal and external pressures create stirrings in the object-bodies.

These reach the different gates of the indriyas [organs] of the unit-body as waves flowing through the media of subtler bodies.

These waves flow from those gates of organs through different nerves or with the help of internal secretions thereof, reach particular appropriative points of the brain.

Thereafter, according to those waves, the simulative citta [mental plate] adopts the vibrative forms of the external bodies.

Those simulative, appropriative waves bring the citta into contact with external bodies such as sound, touch, form, taste or smell.

Such waves are called the tanmátras [sensible or super-sensible inferences or generic essences].

2-23. The bhútas are recognized by their corresponding tanmátras

The category of the physical elements an object belongs to is determined by the tanmátra emanating from that object.

The ethereal factor has the capacity of imbibing or carrying the sound tanmátra.

The aerial factor has the capacity of imbibing or carrying the sound and touch tanmátra.

The luminous factor, of the sound, touch, and form tanmátras.

The liquid factor, of the sound, touch, form and taste tanmátras.

The solid factor has the capacity of imbibing or carrying all five tanmátras: sound, touch, form, taste and smell.

In order to ascertain the category of the physical elements an object belongs to, we will have to base our findings on the crudest of the tanmátras the particular object carries.

The 5 sensory organs are eyes, ears, nose, tongue and skin.

Their function is to receive the tanmátras from the external objects or elements.

The motor organs are:

1. The vocal cord
2. Hands
3. Legs
4. Anus
5. Sex organs

These transmit the inherent tanmátras outside with the help of saḿjiṋá [internal sense].

The function of the práńendriya [vital forces] is:

• to conjoin the objectivity with the mind-stuff
• to create in the citta a sense of lightness, heaviness, warmth or coldness.

2-24. The indriyas (organs) are a composite.

The organs are made up of:

1. The gateways of the organs

This first creates the objectified quantum-perceptions.

2. The nerves

These react to the waves of the quantum-perceptions.

3. The nerve fluid

These get vibrated by those waves

4. The appropriative piit́has (seats) of the organs (in the brain)

These conjoin the waves with the mind-stuff.

For example, the eye indriya is made up of:

1. The eye as gateway
2. The optical nerve
3. The optical fluid
4. The optic point