By Puruṣottama Bilimoria (auth.)
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Extra resources 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
17 As such, sabda would cover the spoken word and heard word, and would seem to include written word as a token of the spoken or heard word. 'Linguistic utterance', then, would be the broadest equivalence of sabda in linguistics, where the concern is presumably more with words and meanings than with the 'sounds' associated with these words. e. intends to convey meaning and truth-value. Sabda is distinguished from - although sometimes confused with - pada or 'a word' as a 'linguistic unit' that serves, as it were, as the building block of a linguistic utterance.
They argue for the efficiency of the aggregate of causes, rather than of anyone, in the process. There seems, however, to be good reason to suggest that at least one koroT)o is involved in a significant and nontrivial way, so that this very first step differentiates the manner in which the subject comes in contact with the 'object' of which cognition is had. Each pramaf}a involves different means for this initial 'contact' between the knower (pramatr) and the known (prameya).
D.? Nakamura redate : 700-750), and systematised further by Padmapada, a direct pupil and one of the foremost savant of the post-Sailkara Advaita tradition. Dharmaraja seemed to follow closely in the footsteps of PadmapMa in his rigorous analysis of and concern with problems of knowing, as distinct from the interests in metaphysical reconstruction, which some other pupils, in particular Surdvara, concerned themselves with. Padmapada was succeeded by Prakasatman, also a significant 'light' (his name-sake), in the development of Advaita thought.