आगमे विश्वासटिप्पन्यः

Original

प्रकृत्यैव पदार्थानामेकप्रत्यवमर्शने ।
भेदेऽपि शक्तिनियमः पुरस्तात्प्रतिपादितः ॥ २४६७ ॥
……प्रत्यवमर्षाच्च शब्दैकत्वादयोऽपि न ।
लोकः प्रयोगभूयस्त्वं शब्दस्यैकस्य मन्यते ॥ २४६८ ॥
अनेकव्यक्तिनिष्ठत्वात्सम्बन्ध उपपद्यते ।
तस्मात्सार्वत्रिको नाके(नैको?)व्यक्तीनां ह्येकतां गतः ॥ २४६९ ॥

prakṛtyaiva padārthānāmekapratyavamarśane |
bhede’pi śaktiniyamaḥ purastātpratipāditaḥ || 2467 ||
……pratyavamarṣācca śabdaikatvādayo’pi na |
lokaḥ prayogabhūyastvaṃ śabdasyaikasya manyate || 2468 ||
anekavyaktiniṣṭhatvātsambandha upapadyate |
tasmātsārvatriko nāke(naiko?)vyaktīnāṃ hyekatāṃ gataḥ || 2469 ||

It has been explained before that even though there is diversity among things, yet they have the inherent capacity of being conceived as one, with certain restrictions.—But even with such conception, there can be one-ness, etc. of the word. What the common man thinks is that there is repeated use of one and the same word.—The relationship also is possible when subsisting in several individuals. Consequently in all cases, there is a multiplicity of words, but they come to be conceived of as one.—(2467-2469)

Kamalaśīla

It has been argued by the Mīmāṃsaka, under Text 2133, that—“If the relationship in question were artificial, etc. etc.”.

The answer to that is as follows:—[see verses 2467-2468 above]

The meaning of this is easily understood.—(2467-2469)

Question:—“Why is it said that it is the common man that thinks so?”

Answer:—[see verses 2470-2471 next]