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All this taken together, except the unmanifested one (''avyakta''), is known as ''kshetra'' i.e. corpus (body). The unmanifested (soul) one is known as ''kshetragna'' (knower of the corpus) which adjoins the body. [65]

As explained by wise ones, all this taken together, except the unmanifested one (''avyakta''), is known as ''kshetra'' i.e. corpus (body). The unmanifested (soul) one is known as ''kshetragna'' (knower of the corpus) which adjoins the body. [65]

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जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|  

जायते बुद्धिरव्यक्ताद्बुद्ध्याऽहमिति मन्यते|  

परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||  

परं खादीन्यहङ्कारादुत्पद्यन्ते [१] यथाक्रमम्||६६||  

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jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|  

jāyatē buddhiravyaktādbuddhyā'hamiti manyatē|  

paraṁ khādīnyahaṅkārādutpadyantē [1] yathākramam||66||   

paraṁ khādīnyahaṅkārādutpadyantē [1] yathākramam||66||   

 

jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|  

jAyate buddhiravyaktAdbuddhyA~ahamiti manyate|  

paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||  

paraM khAdInyaha~gkArAdutpadyante [1] yathAkramam||66||  

tataH sampUrNasarvA~ggo jAto~abhyudita ucyate|

tataH sampUrNasarvA~ggo jAto~abhyudita ucyate|

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''Buddhi'' originates from ''avyakta'', ''ahamkara'' from ''buddhi'', and the five subtle ''mahabhutas'' (''Tanmatras''), viz. ''akashatanmatra'' etc. from ''ahamkara''. These, along with the five gross ''mahabhutas'' (in the right sequence) and the bio-transformed five ''indriyas'', constitute the  [[Purusha]]. Thus, with this [[Purusha]] manifested in its entirety, the body (life) with its all constituents is said to be born (living life). [66-67]

''Buddhi'' originates from ''avyakta'', ''ahamkara'' from ''buddhi'', and the five subtle ''mahabhutas'' (''Tanmatras''), viz. ''akashatanmatra'' etc. from ''ahamkara''. These, along with the five gross ''mahabhutas'' (in the right sequence) and the bio-transformed five ''indriyas'', constitute the  [[Purusha]]. Thus, with this [[Purusha]] manifested in its entirety, the body (life) with its all constituents is said to be born (living life). [66-67]

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अव्यक्ताद्व्यक्ततां याति व्यक्तादव्यक्ततां पुनः|  

अव्यक्ताद्व्यक्ततां याति व्यक्तादव्यक्ततां पुनः|  

रजस्तमोभ्यामाविष्टश्चक्रवत् परिवर्तते||६८||  

रजस्तमोभ्यामाविष्टश्चक्रवत् परिवर्तते||६८||  

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avyaktādvyaktatāṁ yāti vyaktādavyaktatāṁ punaḥ|  

avyaktādvyaktatāṁ yāti vyaktādavyaktatāṁ punaḥ|  

rajastamōbhyāmāviṣṭaścakravat parivartatē||68||  

rajastamōbhyāmāviṣṭaścakravat parivartatē||68||  

avyaktAdvyaktatAM yAti vyaktAdavyaktatAM punaH|  

avyaktAdvyaktatAM yAti vyaktAdavyaktatAM punaH|  

rajastamobhyAmAviShTashcakravat parivartate||68||  

rajastamobhyAmAviShTashcakravat parivartate||68||  

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Mind is active but devoid of consciousness, while the soul is conscious but not active and is considered a doer, or an actor, or an agent of deeds. The mind is not considered as actor. [75-76]  

Mind is active, but devoid of consciousness. The omnipresent soul becomes active only when it coordinates with mind. Though the soul is not active, it is conscious and is considered a doer, or an actor, or an agent of deeds. The mind is not considered as actor, because it is  devoid of  Consciousness, though it is responsible  for  activity. [75-76]  

Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.

Thus, the ability to “cause” or “act” resides in the conscious and not in unconscious.

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The soul can independently enter any animate body. There is no other controller of soul, hence, it is considered a self controller. It is to said that the soul is free and independent to do its deeds but it is not free to get result of its deeds as per its own wish. Here it can be understood that the control of its activities and its entry into the body is governed by the result of its deeds.  

The soul can independently enter any animate body. There is no other controller of soul, hence, it is considered a self controller. It is to said that the soul is free and independent to do its deeds but it is not free to get result of its deeds as per its own wish. Here it can be understood that the control of its activities and its entry into the body is governed by the result of its deeds.  

The soul is absolutely free to act as it pleases. It is however obliged to enjoy the results of its own deeds. It is also free to control the mind associated with it, and get rid of the results of good or bad acts of its own. [78]

The soul is absolutely free to act as it pleases. It is however obliged to enjoy the results of its own deeds. It is also free to control the mind associated with it. And the free soul, when meditates, get rid of the results of good or bad acts of its own. [78]

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[82]

[82]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of ''bhutas'' are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects like stone). [83]

It is only he who knows things that can stand as a witness. So, all attributes, actions etc., of ''bhutas'' are witnessed by the soul (who alone is the knower of things). Things cannot be witnessed by unconscious objects (like stone). [83]

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The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the [[Purusha]] that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects). [84-85]

The absolute soul is unity and singular. It does not have signs or symptoms. Since it is inaccessible, it has no sensation. It is only the samyoga [[purusha]] (24 tattvatmaka purusha) that has sensations. These sensations do not constitute the attributes of the soul as such, but arise out of contact (of the sense organs with their objects). [84-85]

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Recurrence of headache, fever, cough and vomiting establishes the fact that diseases of the past do relapse. That is to say, the time of occurrence of the various diseases in the past repeats itself. The therapeutic devices meant for alleviating such recurring diseases verily take the past history (of such diseases) into consideration.

Recurrence of headache, fever, cough and vomiting establishes the fact that diseases of the past do relapse. That is to say, the time of occurrence of the various diseases in the past repeats itself. The therapeutic devices meant for alleviating such recurring diseases verily take the past history (of such diseases) into consideration.

In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. So are some therapeutic devices prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases.

In order that flood waters may not damage crops as they did in the past, a dam is constructed as a preventive measure. By  observing  premonitory  symptoms, some therapies are prescribed to prevent certain diseases which are likely to attack living beings in future. This treatment relates to prevention of future diseases.

   

   

A continuity of ailments is checked by treatments that are conducive to the continuity of happiness.  

A continuity of ailments is checked by treatments that are conducive to the continuity of happiness.  

The state of equilibrium of ''dhatus'' is not disturbed nor is the imbalanced state brought to normalcy without some causative factors. It is the causative factors which determine the equilibrium or imbalance of the ''dhatus''.  

The state of equilibrium of [[dhatu]] is not disturbed nor is the imbalanced state brought to normalcy without some causative factors. It is the causative factors which determine the equilibrium or imbalance of the [[dhatu]].  

So a physician treats the diseases pertaining to the past, present and future. [86-94]

So a physician treats the diseases pertaining to the past, present and future. The treatment that is devoid of desires (upadha) is called as complete treatment or supreme treatment (naishthiki  chikitsa). [86-94]

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