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Line 159: − 10. If the purusha is absolutely free, how does it get overpowered by miserable ideas?+ − 11. Being omnipresent, why is it not aware of all miseries in its surroundings?+ − 12. If it is ubiquitous, how does it not visualize things interrupted by hills and walls?+ − 13. Which comes first – the body or the knower of the body (soul)? In the absence of the body, the object that perceives, emergence of the purusha does not appear to be appropriate. But then if the body comes first, the purusha would not be deemed eternal. + − 14. What is it of which the purusha is considered to be a witness?+ − 15. Can the same purusha be a creator as well as a witness at the same time?+ − 16. If the purusha is derived from any modification, how does it subject itself to specific situations arising out of miseries (diseases)?+
→The Chapter in Sanskrit, with Translations and Transliterations in English
# Those proficient in spiritual science describe the purusha to be devoid of action, independent, absolutely free, all pervasive, knower of the body and a witness. When is the purusha devoid of action? How does action emanate from it?
# Those proficient in spiritual science describe the purusha to be devoid of action, independent, absolutely free, all pervasive, knower of the body and a witness. When is the purusha devoid of action? How does action emanate from it?
# If the purusha is independent, how does it take birth among the undesirable species?
# If the purusha is independent, how does it take birth among the undesirable species?
# If the purusha is absolutely free, how does it get overpowered by miserable ideas?
# Being omnipresent, why is it not aware of all miseries in its surroundings?
# If it is ubiquitous, how does it not visualize things interrupted by hills and walls?
# Which comes first – the body or the knower of the body (soul)? In the absence of the body, the object that perceives, emergence of the purusha does not appear to be appropriate. But then if the body comes first, the purusha would not be deemed eternal.
# What is it of which the purusha is considered to be a witness?
# Can the same purusha be a creator as well as a witness at the same time?
# If the purusha is derived from any modification, how does it subject itself to specific situations arising out of miseries (diseases)?
17-19. Out of the three types of miseries of a patient, which one is treatable by the physician – the past one, the present one or the future one? The future one is in fact not in existence; the past one has already ceased to exist and even the present one is, in a sense, momentary and so in the absence of continuity, it is non manegable to any treatment. Hence the dilemma.
17-19. Out of the three types of miseries of a patient, which one is treatable by the physician – the past one, the present one or the future one? The future one is in fact not in existence; the past one has already ceased to exist and even the present one is, in a sense, momentary and so in the absence of continuity, it is non manegable to any treatment. Hence the dilemma.
20. What are the common causative factors of all miseries (diseases)?
20. What are the common causative factors of all miseries (diseases)?