By John Grainger (Author), Jr., William Stevenson (Author)
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First of all, to say that word-generated cognition is not autonomous is not to say that it is IRREDUCIBLE MODE OF WORD-GENERATED KNOWLEDGE? 45 reducible to some other mode of knowing. All that I may be claiming is that it involves some perceptual knowing. In a certain sense, no one ever doubted that. It is for example quite uncontroversial that one must hear the utterance, and so have a perceptual cognition, before one can have a word-generated cognition. But this is true of inference as well: one must see the smoke on the mountain top in order to be able to infer the presence of fire there.
An upshot of this rather long-winded discussion is that the classical Nyaya theory of word-generated knowledge does not have the resources to give, at the same time, an account of our understanding of false sentences. What we need is a theory of understanding to be built into a theory of knowledge. What we need in other words is a theory of IRREDUCIBLE MODE OF WORD-GENERATED KNOWLEDGE? 43 true cognition of the sort under consideration, which would also contain a theory of mere understanding of the meaning of a sentence.
If they are not heard, do not produce knowledge. Second, a word does not have an object of its own which is not presented by either perception or inference. Third, words do not reside in the soul (iitmani asamaviiyiit), cognitions do. To these three objections, Uddyotakara then replies as follows: words nevertheless may generate knowledge, not by themselves but when heard. It is IRREDUCIBLE MODE OF WORD-GENERATED KNOWLEDGE? e. a prama1)a must reside in the soul. It is to the second objection that we need to attend: are there such objects as are neither objects of perception nor objects of inference but are objects of word-generated knowledge?