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TATTVA-KAUMUDI
[XII
XII
Jurs do not mean qualities residing in a substance, as understood in the 17 and as119systems. They are of the nature of substance; they are the constituent elements of प्रकृति. Hence, वाच° says-गुणा इति परार्थाः. That is, they are called Jots ( secondary ), because they exist for the Spirit and not for themselves.
agrafi literally means 'device of science, and probably refers to the device of the मीमांसकs known as स्थान ( position or order ). So it will mean that प्रीति, अप्रीति and विषाद stand for सत्त्व, रजस् and तमस् respectively.
गौड०, माठर and जय० mention अन्योऽन्यवृत्तयः also, whileas वाच० and चन्द्रिका add अन्योऽन्य before and वृत्ति after अभिभव, आश्रय, जनन and मिथुन each. वृत्ति according to वाच०, means क्रिया (operation ). 540 explains that as gare agor artara.. According to गौड०, अन्योऽन्यवृत्तयः means परस्परं वर्तन्ते, i.e. are reciprocally present. AroT, however, seems to take afat in the sense of function. In a note on this word, Davies remarks-“ means state, condition, or manner of being, and the meaning is that each yer may, in some circumstances, assume the nature of the others or be the same in effect." (p. 36, 1n. ) ___The quotation, अन्योऽन्यमिथुनाः सर्वे, etc., ascribed to आगम by वाच०, is found in the 8th chapter of the 3rd स्कन्ध of देवी. भागवत. गोड० माठर and जय० quote only one verse, vis., रजसो मिथुनं सत्त्वं, etc., जय० ascribes this verse to विष्णुगीता, which it is difficult to identify, unless it stands for Eftiar=#irasiat. But there is no such verse in the wall. The verse found there is—TERETA HA yara HTZETI TG: APT 1974: FFA
Freerer II (XIV. 10). We find a simular verse in the 37ha. पर्वन् of the महाभारत-तमसो मिथुनं सत्त्वं सत्वस्य मिथुनं रजः। रजसथापि FTA FEITE HEART Y 79: 11( 36. & ).
