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PAN-INTERNALISM AND PAN-EXTERNALISM
77 हेतुव्यभिचाराशङ्कां प्रत्यस्तमयति, तिसृणामपि स्वव्यतिरिक्तवस्तुसम्बन्धदर्शनात् तद्बुद्धीनां च तन्नि सनात् तद्विषयतोपपत्तेः ।।८५॥
वक्तृश्रोतृप्रमातॄणां बोधवाक्यप्रमाः पृथक् । भ्रान्तावेव प्रमाभ्रान्तौ बाह्यार्थी तादृशेतरौ ॥८६॥
The three operations - viz. the speaker having a piece of cognition (that is sought to be given verbal expression), the hearer having the auditory perception of the sentence, the expert on the problems of authentic knowledge seeking to gain a piece of authentic knowledge - are different from each other. However, if it is maintained that all (alleged) authentic knowledge (insofar as it is the knowledge of a corresponding object) is but illusory, then all corresponding object of a piece of cognition turns out to be illusory – irrespective of whether it is in fact illusory or otherwise. (86)
Note: Vasunandin reads vākyabodhapramā for bodhaväkyapramā. On this reading the translation would be "The three operations -- viz. the speaker uttering a sentence, the hearer having cognition (i.e. auditory perception) of a sentence, the expert on the problems of authentic knowledge etc."
बहिरर्थाभावात् वक्त्रादित्रयं न बुद्धेः पृथग्भूतम् । ततोऽसिद्धतादिदोषः साधनस्येति, तन्न, रूपादेाहकस्य तद्व्यतिरिक्तविज्ञानसन्तानकलापस्यचस्वांशमात्रावलम्बिनः प्रमाणस्य विभ्रमकल्पनायांसाकल्येनासिद्धेः अन्तर्जेयाभ्युपगमविरोधात्। तौ हिग्राहकापेक्षया बाह्यार्थों भ्रान्तौ एव । कुतस्तत्र हेयोपादेयविवेकः ? ॥८६।।
बुद्धिशब्दप्रमाणत्वं बाह्यार्थे सति नासति। सत्यानृतव्यवस्थैवं युज्यतेऽर्थाप्त्यनाप्तिषु ॥८७॥
A piece of cognition or a verbal utterance can possibly claim to be a case of authentic knowledge if there exist objects corrsponding to the pieces of cognition and the verbal utterances - not if there exist no such objects. For then it becomes possible to speak of the truth or falsity (of the pieces of cognition and the verbal utterances) by applying the criterion of the attainability or otherwise of the concerned corresponding objects. (87)
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