Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad

Page 68

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The paurānika tradition accepted eight by adding two more to the above list, namely, aitihya and sambhava.
The Indian tradition has examined the above proposals thoroughly through centuries. The Nyāya-Vaiseșika argues that only first four pramānas are necessary to be accepted, and the remaining four could be included in these four only. Thus, pratyakşa, anumāna, upamäna and sabda are required to be accepted as the valid source of valid cognitions, and arthāpatti can be included in anumäna, anupalabadhi can be accepted only as an auxiliary cause for generating the knowledge of absence, and aitihya and sambhava can be included in sabda and anumäna respectively.
It is clear from this that sabda or language is one source of cognition.
4.0 Language as source of a cognition :
On this issue again the Indian Philosophers did not see eye-to-eye. The Buddhist held that language does not speak the truth and it has nothing to do with reality. The Advaita Vedānta too took the same view that the Reality is beyond the reach of any language (avân-manaso gocarah). But there is difference between the views of the Buddhists and those of the Advaitins. While the Buddhists did not accept anything positive as real and all along advocated for sünyatā, the Advaitins accepted the Brahman as the only Reality. Thus, the Advaitins had to accept temporary reality of this mudane world which is refered to by language. Thus, though the language may speak of this mundane world, it cannot speak of the ultimate Reality, the Brahman.
On the other hand, the Naiyāyikas took a stand that a language always speaks of reality. Thus, what language refers to is real. The entire world. therefore, became padārtha 'referent of a term for the Nyaya Vaišesika school. The world is very much real for them as we have already observed above. Thus, language does speak of reality according to them.
Bhartrlari, the grammarian Philosopher took another stand. For him the entire world is a manifestation of sabda, the supreme reality. He was of the opinion that there can bc no knowledge of this world without the snterference of the Sabda, the language. According to him any knowledge which is capable of being verbalised is a transformation of language itself. Therefore, there is no knowledge which is not associated with language. Both right and wrong knowledge are capable of being verbalised. Even the knowledge of a ficticious thing is capable of being verbalised. Thus, language-speaks truth and also fiction, Language speaks of flower