By Puruṣottama Bilimoria (auth.)
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Additional info for Śabdapramāṇa: Word and Knowledge: A Doctrine in Mīmāṃsā-Nyāya Philosophy (with reference to Advaita Vedānta-paribhāṣā ‘Agama’) Towards a Framework for à ruti-prāmāṇya
The source of the sabda, however, need not itself be another sabda, since the 'cognition which the utterer expresses by uttering a sentence may be perceptual, inferential, or something else',19 but the cognition of the hearer is most definitely sabda, since this is all that he perceives, at least before his understanding deepens. 'a) is a major step toward making a case for the functional independence of sabda as a legitimate means of knowing. The grammarians in the tradition could also be said to have evolved a theory of sabdapramlilJa, not, however, in direct reference to the authority of scriptural words, but in their avowed recognition of the 'power', so to speak, of words as a significant medium for conveying information and sense.
These causal conditions, together with a number of auxiliary factors common to other pramiil)as, are considered to be indispensable for the successful emergence of siibdabodha, the cognition specific to this pramiil)a. 4 Very briefly, the four causal conditions (karal)QS) are: IJkah~a or the mutual expectancy that one word rouses for another in the absence of one of them; yogyatii or the semantic compatibility that two or more words must share if they are to be related meaningfully to yield a coherent sentence-meaning; iisatti or the proximity that words, and maybe wordmeanings, in their juxtaposition must have for a unified sentence-meaning to arise; and tatparyajiiina or awareness of the intention with which the sentence is uttered or which the sentence-token is intended to convey, since THE ARGUMENT 33 the intended sense could differ from the literal meaning and could be different in different speech-acts or utterances of the same sentence-type.
S. Suryanarayana Sastri, op cit, Adyar, pxv. S. Radhakrishnan, in his foreword to Suryanarayana Sastri, ibid. Kunjunni Raja'f comment was obtained in conversation. 0 In the Indian theory of knowledge, a properly accredited pramaT}a is fundamental to the production of true (valid) knowledge. Indeed, pramaT}a is an instrument for (valid) knowledge and therefore proves to be viable source of knowledge if properly executed. As we said in the Introduction, one such 'source' identified in the tradition is sabdaprama1,la or (the) word as a valid means of knowing.
Śabdapramāṇa: Word and Knowledge: A Doctrine in Mīmāṃsā-Nyāya Philosophy (with reference to Advaita Vedānta-paribhāṣā ‘Agama’) Towards a Framework for à ruti-prāmāṇya by Puruṣottama Bilimoria (auth.)