[340] But cf. Siddh. Muktáv., p. 6, line 12.
[341] Thus we read in the Siddhánta Muktávali, p. 82, that the Mímáṃsá holds that a word means the genus and not the individual, since otherwise there would be vyabhichára and ánantya (cf. also Maheśachandra Nyáyaratna's note, Kávya-prakáśa, p. 10). If a word is held to mean only one individual, there will be the first fault, as it will "wander away" and equally express others which it should not include; if it is held to mean many individuals, it will have an endless variety of meanings and be "indefinite."
[342] This seems the meaning of the text as printed tasmát dvayaṃ satyam, but I should prefer to read conjecturally tasmád advayaṃ satyam, "therefore non-duality is the truth."
[343] Scil. they can only be the absolute Brahman who alone exists.
[344] Scil. the individual soul (jíva) and Brahman.
[345] The Saṃvṛiti of the text seems to correspond to the ávaraṇa so frequent in Vedánta books.
[346] This passage is quoted in the Maitrí Upanishad, vi. 22.
[347] Adhividyam occurs in Taitt. Upanishad, i. 3, 1, where it is explained by [']Saṃkara as vidyásv adhi yad dar[']sanaṃ tad adhividyam.