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Sabdavrttis the nature of : Abhidhā
341 In the K.P. we read 'paramānvā"dīnām'. But prof. R. C. Dwivedi in his K.P. (pp. 22, ibid) reads, 'paramāņutvā”dīnām, which reading follows the Sampradāyaprakāśini of Sri Vidyā-cakravartin. This perhaps is a better reading.
But in both cases, 'ādīnām' refers to parama-mahat or vibhu, the dimension which belongs to 'ākāśa' and 'ātmā' as their prānaprada-dharma. If we take away parama-mahattva or all-pervasiveness from ether or soul, they will cease to be ether or soul. Thus parama-mahattva or vibhutva, though really a jāti, it being a prānaprada-dharma, is taken as 'guna' by the Vaiseșikas only technically.
We have seen how Jagannātha, whom we have taken as a mahā-siddhāntin and whose views we have therefore placed in the beginning, has also respected Mammata's observations.
Mammața further observes that guņas i.e. qualities, kriyā i.e. actions, and yadrcchā i.e. proper names, though uniform in reality appear to be diverse on account of diversity of substratum. The same face appears to be different when reflected in a sword, mirror and oil. Thus, these - guna, kriyā and yadrochā sabdasare not to be subsumed under jāti. We had seen that Mukula had also observed this. Thus Mammata also absorbs Mukula's influence if it does not go against his basic faith. Thus Mammata does not accept only 'jāti' as the pravrttinimitta of all words. He also rejects the views of jāti-viśista-vyakti-vādins and also of 'apoha'-vādins, who thus say that the meaning of a word is 'exclusion from what it is not. The former view is held by the Naiyāyikas and the latter by the Bauddhas, while 'kevala-jātivāda' was acceptable to the Mimāņsakas.
The Mimāmsaka view is stated in the akrti-saktyadhikarana - in Jaimini's sūtras - I. ii. 30-35. We have seen this earlier. Kaiyata in his Pradīpa (pp. 17, NS. Edn.) also explains this kevala-jāti-vāda as follows : "tatra jātivādinah āhuh : jātir eva śabdena pratipădyate vyaktīnām ānantyāt sambandha-grahana-asambhavāt să ca jātiḥ sarva-vyaktiņu ekākāra-pratyaya-darśanāt asti iti avasīyate. tatra gavā”dayah śabdā bhinnadravya-samavetām jātim abhidadhati. tasyām pratītāyām tad-āveśāt tad-avacchinnam dravyam pratīyate. śuklā”dayaḥ śabdāḥ guna-samavetām jātim ācakșate. gune tu tat-sambandhāt pratyayaḥ, dravye sambandhi-sambandhāt. samjñā-sabdānām api utpatti-prabhști-avināśāt pindasya kaumāra-yauvanādyavasthā-bhedépi sa eva ayam iti abhinna-pratyaya-nimittā dittharvā”dikā jātirvācyā. kriya-sabdeșu api jātir vidyate sā eva dhātu-vācyā. pathati, pathataḥ, pathanti ity āder abhinnasya pratyayasya sadbhāvāt tannimitta-jāty-abhyupagamaḥ.”
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