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which would constitute the fault of violation of the rule called Vyabhicāra, because the word Go meant for a single bull is extended to cover other bulls also. Now in the sentence given in the Mahābhāşya, 'Gauḥ śuklah calah ditthah' (and adopted by Hemachandra), 'Gauh' denotes a class, Suklah, a quality, Calah, an action, and Ditthaḥ, a proper noun or individual. Thus, here we have a distinct sense attached to each of the four words which come to be described as Jātisabdas, Gunaśabdas, etc. The grammarians, who give this four-fold classification of words, hold that convention is always with regard to the four Upādhis or attributes and not individuals. By this explanation of the convention, they obviate the three logical faults mentioned above.
Thus to obviate the above three faults of Infiniteness, Violation or infringement and the Negation of Distinctive. ness of Scope, the grammarians as also the Mimamsakas agree in holding that Sanketa cannot be admitted as relating to the individual but only as relating to the attributes of the individual since it is the same upādhi that persists in the different individuals, the same word can denote all the individuals characterised by the particular Upādhi. Now, though the Vaiyakaranas and the Mimāṁsakas agree on Upādhi being the ground of convention, yet the former believe that Upādhi is four-fold, i. e, it persists in Jāti, Guņa, Kriyā and Dravya, while the latter hold that Upādhi is found in the Jāti only. Thus it is that the Vaiyakaranas are known as Jātyādivādins and the mimāṁsakas as Jātivādins. The Naiyāyikas, however, hold that the Sanketa is in regard to both Upādhi as well as Vyakti and for the Buddhists, the Sariketa neither refers to the Upādhi nor Vyakti but to the exclusion of everything else. But the main two schools subscribe to the dictum : Upādhāveva Sanketaḥ i.e., the convention pertains only to the attribute. 2 2
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