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Sanketa And Upadhi
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Now the question is what is this Upadhi? The author of the Mahābhāṣya, an exponent of the grammar school, whom the Alamkarikas follow, has already pointed out in the stock example (above) the four-fold attributes or Upadhis with regard to Jati, Guna, Kriya and Dravya. And Bhartṛhari has clearly said that Sanketa is for either of the four Upadhis Jāti, Guṇa, Kriya and Dravya.23 The passage 'Upadhiśca dvividhaḥ...' quoted in the Viveka Commentary embodies the Vaiyakaraṇa view which is held by the Alamkarikas as well. This whole passage (adapted from Mammṭa's Kavyaprakāśa, Flash II) can be summarised as under: An attribute is twofold: Vastudharma (Innate property) or Vaktṛyadṛcchasanniveśita-dharma (an attribute imposed on the thing by the sweet will of the speaker). This is the proper name or Samjñā. Now Vastudharma is again two-fold: Siddha (accomplished) Sadhya (being accomplished). This latter Sädhyavastudharma means Kriya or action or process having prior and posterior action in continuum. Siddhavastu dharma is again two-fold: Prāṇapradavastudharma (that which gives life to an entity) and Viseṣādhānahetu (that which is the cause of endowing it with speciality). This last Viseṣadhanahetuḥ prāṇapradaḥ siddhavastudharma is Jati or generality or class-characteristic. It is this Jati that makes a bull a bull. Hemachandra, or rather Mammata, supports this classification by citing Bhartrhari's dictum Gauḥ svarupena etc. which means that we cannot call an entity a bull nor a non-bull on account of its form, but it is the Jati, Gotva that gives a bull its life or its essence. In terms of the above classification, Guna is Viseṣādhānahetuḥ prāṇapradaḥ siddhavastudharmaḥ. That is to say the Guna, whiteness, serves to distinguish an existing object from other objects of the same class, e.g., a white bull from a red bull. Thus Jati gives existence to an object (Vastu) and it becomes Labdhasattāka, but Guna is not Praṇaprada to an entity because it can be dissociated from that entity. A thing
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