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-X11100]
TRANSLATION
Karikā XII The Attributes are of the nature of pleasure, pain
and delusion; they serve the purpose of The Character of illumination, action and restraint; and the three Attributes (Gunas)" they are mutually subjugative, and sup
porting, and productive and co-operative. (98) These are called Guņus (literally, subsidiary or secondary) because they exist for the sake of others (the Spırıts). The three Attributes will be named in order in the next Karikā. And according to the maxim cf presight, or in allowance with a convention among writers of treatises, the *pleasure' (pain' and 'delusien ') of this Kārıkā are to be taken in the same crder (as 'Sattua, etc.,' in the next).
(99) Thus then, the meaning is that ‘Priti' being Pleasure, the Sativa attribute is of the nature of pleasure;
Apriti' being Pain, the Rajas attribute is of the nature of pain; and, lastly, 'Vişūda' being Delusion, the Tamas attribute is of the nature of delusion. The word 'Ātman', 'nature' has been added with a view to discard the theory that "pleasure is nothing more than mere negation of pain and vice versa."' As a matter of fact, Pleasure and Pain are not mere negations of one another; on the contrary, they are positive entities, and the term 'ātman' 'nature' connotes positive reality, so that those things are 'prityātman', whose nature, i. e., Existence, is in the form of pleasure; similarly with the other terms (*aprityātman' and 'vişādātman"). The idea of Pleasure, Pain and Delusion being positive entities, and not mere negations of one another, 13 vouched for by common experience. If they were mere mutual negations, they would be mutually dependent; and thus the non-fulfilment of one would lead to the non-fulfilment of the other. (100) Having thus described the nature of the Aetributes,
the author next describes their several Their functions
tions functions:-"They serve the purpose of illumi
