(The Bible says, lux fiat et lux fit—Light to be the first work of creation; though the Vedas give Priority to water as in the passages “apa eva sasarjádau”, Manu. Yasrishtih Srasturádyá. Sakuntala).
50. Next the god came to know in his mind the property of smell, and the organ of smelling; as also the substance of earth to which it appertains as its inseparable property. (The Nyaya says: prithví gandhavatí—the earth is smelling. It followed the creation of light).
51. In this manner the living soul, came to be acquainted at once with the other sensations, and the organs to which they appertain as their inseparable properties and objects. (The word bhavitá means the spontaneous growth of these faculties in the soul or mind, and kákatálíya signifies the simultaneous occurrence of the senses, and sensible objects, and their sensations in the mind).
52. The unsubstantial living spirit which derives its being from the essence of the substantial Brahma, comes next to acquire the knowledge of sound, the object of the organ of hearing, and the property of air. (So Nyáya:—“ákásh sabdádharah”; and “yá Sruti visaya gunáh”—Sakuntala).
53. It then comes to understand the meaning of the word touch (twak) as the medium of feeling, as also to know the tongue as the only organ of taste. (According to schoolmen, taste is the object of the palate and not of the tongue).
53. It finds the property of colour to be the peculiar object of the eye—the organ of sight; and that of smell to be an object peculiar to the nose—the organ of the sense of smelling (ghránendriya).
54. The living soul is thus the common receptacle of the sensations, and source of the senses, which it developes afterwards in the organs of sense in the body. It perceives the sensation of sensible objects through the perceptive holes, that convey their perceptions into the sensorium of the mind. (The common sensory is variously placed in Western philosophy, such as the heart, brain, pineal gland, the ventrialis &c.).
55. Such, O Ráma! as it was with the first animated being, is still so with all living animals; and all these sensations are represented in the Soul of the world—anima mundi, in its spiritual form—átiváhika, known as the súkshma or lingadeha—the subtle body. (The spiritual body has 17 organs of sense viz, 5 Internal, 5 External, the mind and Intellect and others (called the saptadasha lingátmaka linga saríra)).
56. The nature of this abstruse essence, is as undefinable as that of the spirit; it appears to be in motion, when it is really at rest, as in our idea of the soul. (Spiritual bodies are said to move and fly about, because the spirit is the motive, and life the animating principle as the soul is that of consciousness).
57. As measure and dimensions are foreign, to our notion of Brahma—the all conscious soul, so are they quite apart from that of the spirit also, which is no more than the motive power of the soul. (Magnitude, figure, motion, rest, number, place, distance, position, &c. are all objects of the senses).