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TATTVA-KAUMUDI
[X8
fest is dependent, requiring, as it does, the assistance of the Supreme Nature.
(87) 'The Unmanifest is the reverse, - of the Manifest. That is to say—the Unmanifest is without cause, eternal, pervasive, and inactive-[ though to Nature does belong the action of evolution, yet it can have no mobility ]-one, notcomponent, not-soluble, unconjunct and independent.
(88) Having thus explained the dissimilarities between the Manifest and the Unmanifest, the author now mentions the sunılarıties between these, and the dissimilarity of both of these again from the Spirit:
Karika XI The Manifest is 'with the three Attributes' (Guņas). The points of “undistinguishable' (or non-separative"), similarity betweer obiective': 'common', 'insentient' and the Manifest and the Unmanifest productive'. So also is Nature. The and those of dis- Spirit is the reverse, and yet also (in similarity of these from the soul some respects ) similar.
(89) With the three Attributes. —That is to say, the Manifest has the three attributes of pleasure, pain and delusion. By this assertion are set aside all those theories that attribute pleasure and pain to the Spirit.
(90) Undistinguishable ;-just as Nature cannot be distinguished from itself, so also the Great Principle (Buddhi). being connate with Nature, cannot be distinguished from Nature. Or 'aviveki' may stand for non-separativeness', i e., for the character of being co-operative, among the 'manifest things, there is no one thing that is adequate by itself to produce its effect; it can do so only when in co-operation with other things; and hence it is not possible for anything to be produced out of anything taken singly by itself. (91) Some people have held that it is Idea (Vijñāna)
alone that constitutes pleasure, pain and An objectio: based delusion, and that there exists nothing beon the Idealism of the Bauddhas
sides this Idea that could possess these (pleasure, etc.,) as its attributes.
