आगमे विश्वासटिप्पन्यः

Original

यन्मनोज्ञामनोज्ञादिभेदः प्रत्यक्षतो गतः ।
बुद्धीनां क्रमभावित्वाद्भेदः सिद्धः(कुमारिवत् ) ॥ २४६२ ॥
(देशका)लादिभिन्ना हि गोशब्दव्यक्तिबुद्धयः ।
नैकार्था भिन्ननिर्भासाद्रसरूपादिवृद्धिवत् ॥ २४६३ ॥
षड्जादिभेदनिर्भासः प्रत्यक्षेण हि निश्चितः ।
नच व्यञ्जकव………तदभिधास्यते ॥ २४६४ ॥

yanmanojñāmanojñādibhedaḥ pratyakṣato gataḥ |
buddhīnāṃ kramabhāvitvādbhedaḥ siddhaḥ(kumārivat ) || 2462 ||
(deśakā)lādibhinnā hi gośabdavyaktibuddhayaḥ |
naikārthā bhinnanirbhāsādrasarūpādivṛddhivat || 2463 ||
ṣaḍjādibhedanirbhāsaḥ pratyakṣeṇa hi niścitaḥ |
naca vyañjakava………tadabhidhāsyate || 2464 ||

Diversity in the form of ‘agreeable’ and ‘disagreeable’ and so forth, is directly perceived;—the diversity among cognitions is cognised on the ground of their appearing in succession,—as in the case of the virgin,—the cognitions of the individual ‘cow-words’, appearing at different times and places, cannot all denote one and the same object,—because they actually appear as diverse,—like the cognitions of taste, colour, etc.—The diversity in the cognitions of the various notes (of sound) in the shape of the ‘ṣaḍja’ and the rest is cognised by perception….. as is going to be explained later on.—(2462-2464)

Kamalaśīla

Question:—“How is the diversity of Individuals recognised by Sense-perception?”

Answer:—[see verses 2462-2464 above]

‘Manojña’—pleasing to the mind, Agreeable;—the contrary of this is ‘amanojña’, Disagreeable.

Annulment by Inference is next shown—‘The diversity among cognitions, etc. etc.’—The exact meaning of this will be made clear below, under the following Text.

The Inference may be formulated as follows;—Those Cognitions that appear as different cannot all envisage the same object,—e.g. the cognitions envisaging Taste, Colour and so forth;—and the cognitions of the individual ‘Cow-words’ appearing at different times and places appear as different; hence there is apprehension of the wider ‘contrary

That the Reason here put forward is not ‘inadmissible’ is shown by the sentence—‘The diversity in the cognitions, etc. etc.’—(2462-2464)