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different ways and pitches by different speakers like parrots etc., or when it is applied to an individual in the different stages of its life (it is sometimes a child, sometimes an adolescent and sometimes aged), varies, yet in the different uses of the word Dittha there is a common property Ditthatva which is the Jati of Dittha. It is, therefore, with reference to this Ditthatvajāii that a Sarketa is established. Hemachandra, who follows Mammata here, as in several other places, paraphrases the statements from the Kavyaprakāśa (flash 11). So he goes on, in the passage under explanation, to meet a possible objection to the assumption of Jāti of Sañjñā-words. Because the stand-point of the Jātivādins with reference to Jātis of Gunas and Kriyās is comparatively more scientific than their view regarding the Jäti of Sañjñā. For, one can say with justification that the Sanjñā of Dittha as an infant has as little to do with the attributes of the bull as when it grows old. So, it is difficult to say that the word Dittha used in relation to an infant is different from that used regarding an old bull. And, if they are not different, how can there be any Jāti of the word Dittha ? As for the different utterances of Dittha by adults, children and birds, the utterance has nothing to do with the Abhidhā or primary sense of the word, because the denotation is unaffected by the pitch of the utterance. Hence, when the denotation of the word Dittha is the same, there cannot be a Jāti of Dittha and other proper names. To this exposition of the opposite view, the Mimāṁsaka replies that the main criterion of this view-point is the idea of sameness or Abhinnapratyaya. Though utterance of the word Dittha may be different and the application of the word Dittha may pertain to various stages of arowth and dec the bearer of that name, yet, it is due to the sameness of the idea in these utterances of Dittha and sameness of meaning in their applications that we can assert the generality or Jati of Ditthatva as being present in all utterances and all objects. So in the case of Sanjñā-words like Dittha etc., the existence of Jāti is proved by the criteria of Abhinnapratyaya and
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