“Bhishma said, ’Listen now to what the subtile principles are of the followers of the Sankhya doctrine have been established by all the great and puissant Yatis having Kapila their first.  In that doctrine O chief of men, no errors are discoverable.  Many, indeed, are its merits.  In fact, there is no fault in it.  Comprehending with the aid of knowledge that all objects exist with faults, indeed, understanding that the objects—­so difficult to cast off—­with which human beings and Pisachas and Rakshasas and Yakshas and snakes and Gandharvas and pitris and those that are wandering in the intermediate orders of beings (such as birds and animals) and great birds (such as Garuda and others) and the Maruts and royal sages and regenerate sages and Asuras and Viswedevas and the celestial Rishis and Yogins invested with supreme puissance and the Prajapatis and Brahman himself are engaged, and understanding truly what the highest limit is of one’s period of existence in this world, and apprehending also the great truth.  O foremost of eloquent men, about what is called felicity here, having a clear knowledge of what the sorrows are that overtake when the hour comes all those that are concerned with (transitory) objects and knowing full well the sorrows of those that have fallen into the intermediate orders of being and of those that have sunk into hell, perceiving all the merits and all the faults of heaven, O Bharta, and all the demerits that attach to the declarations of the Vedas and all the excellencies that are connected with them recognising the faults and merits of the Yoga and the Sankhya systems of philosophy, realizing also that the quality of Sattwa has ten properties, that of Rajas has nine, and that of Tamas has eight, that the Understanding has seven properties, the Mind has six, and Space has five, and once more conceiving that the Understanding has four properties and Tamas has three, and the Rajas has two and Sattwa has, one, and truly apprehending the path that is followed by all objects when destruction overtakes them and what the course is of self knowledge, the Sankhyas, possessed of knowledge and experience and exalted by their perceptions of causes, and acquiring thorough auspiciousness, attain to the felicity of Emancipation like the rays of the Sun, or the Wind taking refuge in Space.[1585] Vision is attached to form; the sense of scent to smell, the ear to sound, the tongue to juices, and the skin (or body) to touch.  The wind has for its refuge Space.  Stupefaction has Tamas (Darkness) for its refuge.  Cupidity has the objects of the senses for its refuge.  Vishnu is attached to (the organs of) motion.  Sakra is attached to (the organs of) strength.  The deity of fire is attached to the stomach, Earth is attached to the Waters.  The Waters have Heat (or fire) for their refuge.  Heat attaches itself to the Wind; and the wind has Space for its refuge; and Space has Mahat for its refuge, and Mahat has the Understanding for its foundation.