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
We cannot say that the former is uniquely peculiar to sabdapramo1,la, since it is incumbent upon each pramaT)a to generate cognition. e. sabda) is peculiar and unique to this particular pramoT)a, since (a) it is not a necessary cause in other pramo1)QS, and (b) without its efficiency there would be no siibdabodha as such. 'may not be the basic unit in linguistic analysis. The basic unit in linguistic analysis may be pada, roughly equivalent to (the) "word" in western understanding, or perhaps closer still to the morpheme of western linguistics.
S. Rama Rao Pappu and R. Puligandla (edited), Indian Philosophy: Past and Present (Motilal Banarsidass, Delhi, 1982, ppI71-224), p216, 217. 2. J. N. Mohanty, 'Indian Philosophy between lradition and Modernity', in Pappu and Puligandla (edited) op cit, p250, vide p237ff. See also his 'Philosophy as Reflection on Experience', in Indian Philosophy 7bday, N. K. Devaraja (edited), (Motilal Banarsidass, Delhi. 1975, pp. 169-185). 3. Kunhan Raja, Some Fundamental Problems in Indian Philosophy, (Motilal Banarsidass, Delhi, 1974), p94ff.
The reason being that the latter arise through the grasping of the mind or buddhi, the discriminating and reasoning faculty in the person, which have their own limitations and deficiencies. Language, too, cannot be said to represent or embody these truths in their totality, as language deals with concepts and the truths are not necessarily conceptual, though they may come close to the conceptual structures, say, of certain cognitive understandings. Language may, however, succeed in pointing to these truths.