________________
60
TATTVA-KAUMUDI
[XVII1139
lead to the moving of all others at the same time—a palpable absurdity, which is avoided on the hypothisis of plurality. (129) Again, the Spirits must be many—“ because there
is diversity due to the three Attributes." The Because the modifications of the particle 'eva" should be constructed with Attributes are siddham', not with 'viparyayāt'; the sense different
being that 'the plurality of Spirits must be taken as proved, not as unproved.' The term 'traigunya" stands for the three Attributes" ;—by the diversity of these is meant differentiation. Some persons abounding in the Sattva--attribute, represent aggregates of that attribute-e. g. the deities and saints; others abound in the Rajas-attribute, - such as men; othors again in the Tamas-attribute, -such as beasts. This 'diversity' or 'differentiation due to the distribution of the Attributes in the various entities, could not be explained if the Spirit were one and the same in all. On the hypothesis of plurality, however, there is no difficulty.
(130) Having thus established the plurality of Spirts the author now states the properties of the Spirit—as a knowledge of these is conducive to discriminative wisdom:
Kärikā XIX And from that contrast, it follows that the Spirit is
'Witness,' and has 'Isolation, ‘NeutraThe properties lity,' and is the ' Seer,' and 'Inactive. of the Soul
'From that &c.'— The particle “Ca,' "And connects the following properties of the Spirit with its plurality. (131) If it were said." And from this contrast." then
it would refer to the aiversity due to the three Why that
Attributes', of the last Kärika. In order to avoid this, it is said " and from that, etc."
contrast?
