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Srimad Bhagvata Mahapurana: Book 11: Chapter 22: Verses 12-22
Prakrti (primordial Matter) is (only another name for) the (state of) equilibrium of the (three) Gunas. Therefore, Sattva, Rajas and Tamas--which are (severally) responsible for the continuance, appearance and disappearance of the universe-are the adjuncts of Prakrti and not of the Spirit (who is a non-doer and hence cannot be accepted as the ground of the three Gunas responsible for the continuance etc., of the universe). Knowledge, according to this (latter) classification, is spoken of as (but) a modification of Sattva ; action, of Rajas; and ignorance, of Tamas (all the three of which are comprised in Prakrti; hence action and ignorance too are included in Prakrti). (Again,) Time is (no other than) God (who is responsible for the disturbance of equilibrium of the Gunas or modes of Prakrti) and Swabhava (nature) is the Mahat-tattva (the principle of cosmic intelligence, which is all-powerful (Hence it is not necessary to multiply categories in both these classifications).(Of the twenty-eight categories mentioned in verse I above, in four groups of nine, eleven, five and three respectively, the last, three viz., the three Gunas, which are included by others in Prakrti have thus been enumerated. Of the remaining twenty-five) Purusa (the Spirit, comprising God as well as the individual soul, both of which are conscious by nature), Prakrti (primordial Matter), Mahat-tattva (the principle of cosmic intelligence), Ahankara (the cosmic Ego), ether, the air, fire, water and earth (in their gross form)-these are the nine categories (already) referred to by Me (in verse 1 above). The (five) faculties (senses) of cognition (perception), viz., the senses of hearing, touch, sight, smell and taste; the (five) organs of action, viz., the organ of speech, hands, the organ of generation, the organ. of defecation and feet, and the mind, the controller of both (the senses of preception and the organs of action); the (five) varieties of sense-objects, viz., sound, touch, taste, smell and colour-these are the other eleven and five categories mentioned in verse 1 supra. Locomotion and speech, urination and defecation and handicraft are the (five) functions of the organs of actions (and no separate categories). Appearing in the form of (the sixteen) evolutes (viz., the five gross elements, the ten Indriyas and the mind) and the (seven) causal principles (viz., the Mahat-tattva, Ahankara and the five objects of sense) indeed, Prakrti (being the material cause) undergoes the state of being created etc., through Sattva and the other (two) Gunas (or modes of Prakrti) at the time of creation etc., of this (visible) universe; whereas the immutable Purusa (being the efficient cause) looks on (as a mere witness). Energized by a glance from the Purusa and united with one another, fundamental principles like Mahat-tattva (which enter into the constitution of the universe), undergoing transformation, bring
forth the cosmic egg with the help of Prakrti (their source). According to the view that the fundamental principles are (only) seven (vide verse 2
above), the five elements beginning with ether, (the principle of) consciousness (viz., the subject or Jiva) and the (universal) Spirit, the Ground of both (the subject and the object), these are the (seven) categories (Prakrti etc., the causal principles, being included in their evolutes); from the above-named (seven categories) spring 'up the body, the Indriyas (the five senses of perception and the five organs of action) as well as the vital airs (comprising the evolutes, all of which are likewise included in their causes). (Similarly) even according to the view (also referred to in verse 2 above) that the fundamental principles are six (only), they are the five elements, the sixth being the Supreme Person. Having evolved this (objective) universe in conjunction with the former (viz., the elements), sprung from Himself, He enters it (as its Inner Controller). (According to this view all objective existences should be taken as covered by the five elements and the individual soul by the Universal Spirit.) Even according to the view (also mentioned in verse 2 above) that the categories are four only, they are fire, water and earth (the source of and as such no other than food), evolved from the Spirit (the fourth principle). (Prakrti and the other causal principles should be recognized here as included in their three evolutes enumerated in this verse and the other two elements, viz., ether and the air too likewise included in them or rejected as superfluous.) By means of the aforesaid (four) categories indeed has this evolution of the universe (which is made up of so many parts) taken place. According to the view (referred to in verse 3 above) which enumerates seventeen principles, they are the five elements, the five Tanmatras (objects of senses) and the five senses of perception alongwith the one mind, and the Atma (or the Spirit, which includes the individual soul as well as the Universal Spirit) being recognized as the seventeenth.
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