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Infringement and because no distinction of scope obtains for each of the words; therefore, it is with regard to the attribute of the individual that a convention is made. Thus the Jātyādivādins as also the Jātivādins agree in holding that Sanketa must be made with reference to the Upādhi and not the Vyakti, Since it is the same Upādhi that persists in the different individuals, the same word can denote all the individuals characterized by the particular Upādhi. Thus, Gauh can denote one and all the individuals characterized by the Upādhi, viz., Gotva Jäti. So, here, there will not be any Anantyadoşa or Vyabhicāradoșa. So far both the Grammarians and the Mimamsākas agree. But they differ also. The Jātireva View Of Sanketa In Viveka
So far as Mimāṁsakas (both Bhātta and Prābhākara) are .concerned, a word denotes Jāti only. And the four-fold classification of word, posited by the Grammarians is subsumed by the Mimāṁsakas under Jāti itself. The Mimāmsaka holds that it is the Jāti, Suklatva, Calatva and Ditthatva in words such as Sukla, Cala and Dittha representing Guņas, Kriyā and Dravya respectively that signify Sukla, Cala and Dittha. Thus without generality (Jāti) no word exists. And, as for the difference that obtains between the opinions of the grammarians and the Mimamsakas on the other three aspects of primary signification, viz., Guna, Kriyā and Dravya (for both agree on Jāti), the grammarians hold that denotation is four-fold because there is a clear-cut PETER HTT i.e., distinction of convention among Jati, Guna, Kriya and Dravya. Just as a Jātivācaka word like Go has convention with regard to Gotva or Cowness, so also a Guņavācaka word like Sukla (white) has convention with regard to Suklatva which is of one form in all white objects. Though it appears to be different, as it were, owing to the difference of substrata even as the same face appears different when reflected in a mirror, a polished sword or oil. The same is true of Kriyāvācaka as well as Dravyavācaka words. The action of cooking varies
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