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Sabdavrttis, the nature of : Abhidh,
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as a sāmānya-rūpa-pratyāsatti. Though the sāmānya is not directly connected with the Indriyas, it is said to be sannikarsa, because it is prakārī-bhūta in the Indriyasambaddha-viśesyaka- jñāna. For example when there is contact of Indriyas with Dhūmā"di, there arises a Dhūma-jñāna in which Dhūmatva is a prakāra i.e. viśesana. By the help of this Dhūmatva-sannikarsa, one can have the knowledge of all the Dhūmas, past, present and future. It is necessary to accept the sāmānya-laksanā. pratyāsatti, because unless all the Dhūmas and Vahnis are known by Dhūmatva and vahnitva respectively, there can be no samsaya about the vahni-vyāpyatva of the Dhūma which is a condition precedent for the Anumāna, for the Vahni-sambandha of the pratyaksa dhūma is known without doubt by pratyaksa itself and other Dhūmas are not known. (Muktāvali, p. 280)
The 'sāmānya' in the 'sāmānya-laksana-pratyāsatti' need not necessarily mean, Muktāvali states, the 'Nitya-jāti' alone. According to the vigraha"samānānām bhāvaḥ sāmānyam” it can mean such anitya-padárthas like ghața also. Thus, once a ghata is known, as existing on the ground by 'sāmānyasambandha', or on the ‘kapāla' by 'samavāya-sambandha', one can later on have the knowledge of all such Bhūtalas and kapālā”di with the help of this sāmānyalaksana-pratyāsatti (Muktāvali, pp. 275). But one inconvenience appears cropping up here by accepting the sāmānya-laksana-pratyāsátti as sāmānyarūpa-pratyäsatti. When the ghata is lost and even if the place having is rememberd all the places having the ghata cannot be cognised by sāmānyapratyāsatti, because the sāmānya i.e. ghata is no more. In order to avoid this avyāpti, the word 'laksana' in 'sāmānya-laksana-pratyāsatti' is explained to mean visaya and thus 'sāmānya-laksana-pratyāsatti - is to be understood as "sāmānyavisayakajñāna-pratyāsatti." In the above place, even though the ghata is lost, its jñāna which is still existing can help as pratyāsatti and thereby produce the cognition of all the 'bhūtalas' having gharā"di.
Now coming to the point on hand, the pūrva-paksin contends that there is nothing wrong even if the abhidhā is only in vyakti because all vyaktis can be the object of pratyaksa by the above pratyāsatti, whether it is 'jñāta-gotvā"di-sāmānyarūpa-pratyāsatti', or 'gotvā"di-sāmānya-jñāna-rūpa pratyāsate'.
Pandita Rāja refutes this contention by simply saying that the 'sāmānyapratyāsatti - is not acceptable and that the gaurava-dosa levelled against your theory is not answered. (R.G. p. 183) (R.G. pp. 432, Edn. Athavale) - "na ca jñātagotvā"di-rūpayā gorvā”di-jñāna-rūpayā vā pratyāsattyā pratyakşeņa parikalitāsu
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