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Collection: Part 11 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 11
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0:02–0:32आप्संष अव आव रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह र
0:32–0:37meaning alone causes valid cognition from ordinary sentences, separately positing absence of
0:37–0:40error and the other defects becomes pointless.
0:40–0:43A trustworthy person too does not compose a sentence merely because those defects are
0:43–0:46absent, without correct cognition of sentence meaning.
0:46–0:50Otherwise even the memsaka could not explain the inference to the speaker's valid cognition
0:50–0:54in the case of an ordinary sentence, because mere absence of defects is not the cause
0:54–0:56of that inference.
0:56–1:01Alternatively, grant that because absence of a delimiter is involved, both absence
1:01–1:07of defect and merit cause valid perceptual cognition. Even so, in the case of the Veda
1:07–1:12only merit is established as the cause of valid cognition. It should not be said that
1:12–1:17the Veda possesses the directly available merit of eternal faultlessness and that therefore
1:17–1:22positing the unseen eternal cognition of an omniscient person as a cause is needlessly
1:22–1:28complex. Complexity is no defect in a fruitful postulate established by a means of knowledge,
1:28–1:32Moreover, when causality is apprehended the result is not yet present, so awareness of
1:32–1:36such complexity does not arise.
1:36–1:40Ordinary utterances are not eternal, and it is therefore impossible to posit eternal faultlessness
1:40–1:43in them.
1:43–1:46It may further be said that inhibitors such as failure to remember the author block the
1:46–1:51causality of the merit consisting in cognition of sentence meaning, hence in both Vedic
1:51–1:57and ordinary speech absence of defects, or faultlessness alone, causes valid cognition.
1:57–2:02Though the Veda has no speaker, its eternality establishes its faultlessness.
2:02–2:05This too is untenable.
2:05–2:08The opposing inhibitor can be refuted.
2:08–2:12A sentence of a mistaken or deceptive person who says there is cloth instead of, there
2:12–2:17is a pot, a sentence accidentally true, an erroneous statement such as I should bow
2:17–2:20to a Buddhist kaitya, and the utterance of a parrot or child would all have to be
2:20–2:25accepted as valid merely from absence of a speaker's defect.
2:25–2:30sentences not depending on another means such as inference would then become like the Veda.
2:31–2:35Consideration of the objection that the statements of a mistaken person,
2:35–2:42deceiver or parrot are not valid. An objection arises on the Nayayika view,
2:42–2:46how can the sentences of a mistaken person, a deceiver or a parrot be valid or authoritative
2:46–2:51when they are not produced from merit? It is not a satisfactory reply merely to say that such
2:51–2:55Such a sentence is invalid because it is not produced from merit or because it is not
2:55–2:58the object of the speaker's intention.
2:58–3:01Since these sentences have the same meaning as a valid sentence, an inference proving their
3:01–3:04invalidity would be contradicted.
3:04–3:08Some teachers say that the utterances of the mistaken person and deceiver lack semantic
3:08–3:10fitness.
3:10–3:13Fitness is an unsublated relation to the sentence meaning known by the speaker,
3:13–3:16an object of error is sublated.
3:16–3:17This view is unsound.
3:17–3:22A sentence such as, the pot is not in its substrate, does not produce error by taking
3:22–3:24some different object as its object.
3:24–3:28On an economical definition, fitness is merely the non-sublation of sentence meaning, and
3:28–3:33such non-sublation may be present in an utterance of a mistaken person or parrot.
3:33–3:37It may also be said that the speech of a child or parrot produces no cognition of
3:37–3:42sentence meaning but only an awareness of sounds of that kind.
3:42–3:44This too is unsound.
3:44–3:49When the complete aggregate of expectancy, fitness, and the other conditions is present,
3:49–3:53the experience of verbal cognition cannot be denied.
3:53–3:57When such sentence cognition corresponds to the truth of an experience produced by trustworthy
3:57–4:02testimony, its validity too is experienced.
4:02–4:06On the Memsaka view, when an inference concerning fire arises from an illusion of smoke, that
4:06–4:10inference would be invalid because it was not produced by veridical cognition of smoke
4:10–4:11as the mark.
4:11–4:15Or can it be said that the object of this inference is some different fire, for recognition
4:15–4:18takes the same fire as its object.
4:18–4:22In inferring substancehood from cowhood in one individual cow, it is also impossible
4:22–4:26to make a different substancehood the probandom, identity with another substancehood cannot
4:26–4:28be superimposed.
4:28–4:32Pervasion of cowhood by that very substancehood is known through superimposition of the
4:32–4:33relation.
4:33–4:37Therefore, though the qualitative component of the mark is erroneous, the inference
4:37–4:42remains valid because there is no illusion of absence of the probandham.
4:42–4:51The traditionalists reply that, in the utterances of a mistaken person, deceiver, or parrot,
4:51–4:57only God's correct cognition of sentence meaning is the cause. Like the Veda, these statements
4:57–5:01are uttered as authoritative statements of a trustworthy person, and correct cognition
5:01–5:05of sentence meaning in general causes the effect consisting in cognition of sentence
5:05–5:11meaning. Aṃsaka who makes absence of defects the cause is likewise compelled to treat the
5:11–5:17utterances of parrots and the like is equal to the Veda. It may be objected that on this view
5:17–5:21the categories of fallacious reasons and false statements disappear, because all speech will
5:21–5:27ultimately be taken as uttered by God. This objection is unsound. A false sentence meaning,
5:27–5:32being nonexistent, cannot be an object of God's cognition. If a valid inference sometimes
5:32–5:36arises from a fallacious mark, the cause of God's inference is only the correct cognition
5:36–5:40of the existence of the genuine mark, smoke pervaded by the proband and fire, not the false
5:40–5:45component of the mark. This is the traditionalist view.
5:45–5:52The Neyayaka reply, Semantic fitness and correct cognition of fitness are merits.
5:52–5:57The Neyayaka replies that, in ordinary speech, the speaker's correct cognition of sentence
5:57–6:03meaning is not the merit or cause of valid verbal cognition. For reasons of economy and necessity,
6:03–6:08semantic fitness, and the other conditions, or correct cognition of that fitness, are the merit.
6:09–6:14In an uncorroborated sentence produced by error, negligence, or deception, correct
6:14–6:20cognition of fitness is absent because the sentence meaning is sublated. Sometimes,
6:20–6:24through lack of acuity of hearing, an uncorroborated utterance conveys a meaning different from
6:24–6:29that intended by the speaker, there too the merit consisting in cognition of fitness is absent.
6:30–6:35But a sentence expressing a meaning conforming to the speech of a trustworthy person is valid,
6:35–6:38therefore cognition of fitness must be present there.
6:39–6:43It may be said that on this view the ambiguous sentence, how he exists,
6:43–6:48would be valid even in the sense of a lion. The speaker may intend Vayu, while the hero,
6:48–6:52through an error about the speaker's intention, understands a lion, or even without such an
6:52–6:57error, cognition of fitness favorable to the lion's sense may be present. Then the expressed
6:57–7:03cognition of a lion would be valid. Answer, the possibility of such a case is itself accepted.
7:03–7:07But if the sentence, Harry exists, did not produce valid cognition of the object intended
7:07–7:11by the speaker, conventional usage would not recognize it as authoritative testimony
7:11–7:16in the sense of a lion. Therefore, in both Vedic and non-Vedic speech, only correct
7:16–7:20cognition of fitness and the other conditions is the merit, that is, the cause of valid
7:20–7:27The speaker's correct cognition of sentence meaning is not a merit in the Veda.
7:27–7:38Objection, in ordinary practice the speaker's correct cognition of sentence meaning is accepted as the cause of authoritative linguistic usage, therefore such cognition must also be accepted as a merit in the Veda.
7:38–7:48The Nayaika inference would be, the Veda was composed by an independently veridical person, because it is authoritative speech furnished with correct cognition of sentence meaning, like the sentence, bring the cow.
7:48–7:53bring the cow. This inference establishes God as the speaker.
7:53–7:58This objection is unsound. The authoritativeness of a sentence is possible even without a
7:58–8:02speaker's antecedent correct cognition of sentence meaning, the necessary conditions
8:02–8:07such as fitness are invariably present, as is correct cognition of fitness. Therefore
8:07–8:12establishing God as speaker is pointless. A further objection, in ordinary language
8:12–8:16cognition of sentence meaning is accepted as a cause of authoritative utterance,
8:16–8:20How then is authoritative utterance possible in the Vedas without such cognition?
8:20–8:24Answer, the speaker uses a sentence with the purpose that cognition of its meaning is required
8:24–8:27for the prompted person's activity and that the prompted person will understand the
8:27–8:30sentence meaning from these words.
8:30–8:35There is no need initially to make the speaker's own cognition of sentence meaning a cause.
8:35–8:38That cognition is not the cause of using the complete collection of words constituting
8:38–8:42the sentence, as with the words of a parrot, sentence formation is possible through
8:42–8:45the separate cause of the use of each word.
8:45–8:49This cognition of sentence meaning itself is unnecessary, and establishing God as the
8:49–8:52speaker of the Veda is also unnecessary.
8:52–8:56The Prima-Facey theorist again says that the speaker's correct cognition of sentence meaning
8:56–9:00causes the use of an authoritative sentence in ordinary speech and must therefore cause
9:00–9:01it in the Veda too.
9:01–9:05The Nayaika replies that the purpose of the speaker's utterance is cognition of
9:05–9:08sentence meaning by the prompted person and that person's activity.
9:08–9:11The speaker's own cognition of sentence meaning does not cause the use of the word
9:11–9:12group.
9:12–9:17The causes of word use are fitness and the other conditions.
9:17–9:20Intention is not a merit.
9:20–9:24It may be proposed that the Vedic is valid only concerning the meaning that is the object
9:24–9:26of a speaker's intention.
9:26–9:31Intention is the utterance of words with a desire to communicate a particular meaning.
9:31–9:34Ordinary people like us cannot obtain super sensible knowledge of Vedic meaning unless
9:34–9:38God utters the Vedic, then ordinary human recitation of the Vedic cannot be motivated
9:38–9:41by an intention to communicate Vedic meaning.
9:41–9:46If knowledge of Vedic meaning arises only from the Veda, mutual dependence follows.
9:46–9:50Therefore God, who knows all Vedic meanings, utters the Veda with the desire to communicate
9:50–9:55every meaning, this divine intention is the merit or cause, and from it valid cognition
9:55–9:57of Vedic meaning arises.
9:57–10:00In this way the independent cognition of God, the substrate of valid cognition of
10:00–10:04all Vedic meanings, is established as a merit.
10:04–10:07This proposal is unsound.
10:07–10:10A teacher who knows Vedic sentence meaning with the aid of Mme with Mechron as it
10:10–10:16with Mekron, the Vedgas, and all other means recites the Veda with the intention of communicating
10:16–10:21its meaning. Therefore a teacher possessing correct knowledge of Vedic meaning necessarily
10:21–10:26has an intention concerning each meaning. A later teacher understands the intentional
10:26–10:31recitation of an earlier teacher and apprehends Vedic meaning, thus a beginningless succession
10:31–10:37of intentions belonging to earlier and earlier teachers is established. Why then separately
10:37–10:39accept God.
10:39–10:43Objection! How can a later teacher recite the Vedic with the intention of communicating
10:43–10:47a particular meaning if the earlier teacher who recited it did not know that meaning?
10:47–10:51Without an eternal speaker's intention, the Vedic would not remain authoritative speech
10:51–10:53and its meaning could not be determined.
10:53–10:56Answer! This is unsound.
10:56–10:59In the beginningless cycle of the world, some teacher must have possessed knowledge
10:59–11:03of Vedic meanings based on study of the Sixth Vedic and the like, and at some time
11:03–11:08must have recited the Veda with the intention of communicating those meanings. That recitation
11:08–11:13alone establishes that the Veda has been uttered with intention.
11:13–11:19The Prabhupākara view, validity is intrinsically known and intrinsically produced.
11:19–11:23The Prabhupākaraṃsākas say that cognitive validity is intrinsically produced by the
11:23–11:28complete causal aggregate of cognition and intrinsically known.
11:28–11:32Veridicality, which resides equally in experience and memory and serves as a cooperating
11:32–11:39cause of unwavering activity, is the validity of a means of cognition. This validity is produced
11:39–11:43from the aggregate of cognition in general and awaits neither merit nor absence of defect.
11:44–11:50There is no deviation in the causal relation, because all cognition is valid in its own nature.
11:51–11:56Only activity can be false, cognition itself is not sublated, for the sublating cognition
11:56–12:02is equally cognition. The name invalidity is applied to cognition only under the
12:02–12:06extraneous condition that it produces contrary activity.
12:06–12:11Objection. If validity is the validity of a means of cognition, how is the cognition,
12:11–12:15this is silver, rising in a shell invalid, and how is its invalidity produced extrinsically
12:15–12:18by a defect distinct from the cognitive aggregate?
12:18–12:23Answer. Invalidity is not the nature of cognition, all cognition is valid.
12:23–12:28Invalidity is the capacity to prompt contrary conduct. Such invalidity, consisting in
12:28–12:32non-apprehension of the lack of relation between property and substrate, together with non-apprehension
12:32–12:37of the absence of unity, is produced extrinsically through conjunction of an additional defect
12:37–12:41with the cognitive aggregate, through defect produced non-apprehension of non-relation,
12:41–12:45or through relation to a defect after cognition has arisen, it is not intrinsically produced
12:45–12:52by the cognitive aggregate alone. Otherwise there would be deviation in invalid cognition.
12:52–12:56Invalidity as the causality of contrary activity is known through a sublating cognition,
12:56–12:59It is not intrinsically known from the complete aggregate of cognition or through reflexive
12:59–13:02awareness of that cognition.
13:02–13:05Defect and absence of defect do not cause the nature of cognition, because there is
13:05–13:07deviation there.
13:07–13:11Cognitive validity is intrinsically produced from the cognitive aggregate, not from merit
13:11–13:13or absence of defect.
13:13–13:16Even a sublating cognition regarded as the substrate of invalidity is valid in the
13:16–13:20component concerning its own substrate object.
13:20–13:24Cognition of a nonexistent object is produced by a defect, a sense faculty has no capacity
13:24–13:28to apprehend an unrelated nonexistent object.
13:28–13:32Varidicality is intrinsically known.
13:32–13:35Objection, a defect alone cannot cause invalidity,
13:35–13:39a cognitive aggregate dependent on the defect causes invalidity.
13:39–13:42Correspondingly, a cognitive aggregate dependent on absence
13:42–13:44of defect should cause validity.
13:44–13:46Answer, this is unsound.
13:46–13:48One and the same cognitive aggregate
13:48–13:50can, with respect to a nonexistent object,
13:50–13:53depend on a defect and produce invalid cognition,
13:53–13:57While with respect to an existent object it can be independent of defect and produce valid cognition.
13:58–14:04With respect to one and the same cognition, one aggregate cannot depend on both defect and absence of defect.
14:04–14:09Therefore defect and absence of defect are unnecessary in respectively producing validity and invalidity.
14:10–14:15Cognitive validity is the condition of taking is object of thing possessing the qualifier mentioned in the cognition
14:15–14:19or of being cognition furnished with that same qualifier residing in the thing.
14:19–14:25As self-luminous, the cognition, this is silver, determines its object and intrinsically delimits
14:25–14:28and illuminates its validity as the truth of cognition, in the form of taking as object
14:28–14:32the silverness of the thing or the substrate of silverness.
14:32–14:38No additional validity distinct from this truth is admissible in the absence of proof.
14:38–14:41An alternative Prabhupra view.
14:41–14:45Alternatively, whether cognitive validity is intrinsically known from the cognitive
14:45–14:49aggregate, extrinsically known from absence of defect, or not known at all, describing
14:49–14:54validity is pointless from the standpoint of activity. A person acts after determining
14:54–14:59an object, activity is possible from the necessary determination of the object alone.
14:59–15:03It may be said that determination of an object as, this thing is so, depends on knowledge
15:03–15:08of cognitive validity. But this is not correct. General cognition of the object
15:08–15:13as, this thing has the form of silver, rises in direct determination of the object,
15:13–15:17Why then should activity depend on extrinsic knowledge of the cognition's validity?
15:17–15:21Because validity is intrinsically delimited in cognition, it is intrinsically known from
15:21–15:23the cognitive aggregate.
15:23–15:25The Prabhakara further says,
15:25–15:29Grant that the first cognition of an object, independently of determination of validity,
15:29–15:31is not determination of the object.
15:31–15:35Then a second cognition dependent on the validity of the first could not determine
15:35–15:37its own object either.
15:37–15:41Therefore describing validity is pointless from the standpoint of object determination.
15:41–15:45A second cognition of validity would be needed to determine the first cognition's validity,
15:45–15:49and a third for the second, producing infinite regress.
15:49–15:53The view that validity is extrinsically known or produced from merit or absence of defect
15:53–15:58also produces regress if only a second cognition whose validity has previously been known determines
15:58–16:00the validity of the first.
16:00–16:04Therefore, a second cognition of unknown validity determines the validity of the
16:04–16:08first, and a third cognition of unknown validity determines that of the second.
16:08–16:12Likewise, cognition of an unknown object determines the object.
16:12–16:16Without separately apprehending its cognition, object cognition can determine its own validity,
16:16–16:21the dispute concerns only the self-manifestation of cognitive validity.
16:21–16:25Even the Nayaika accepts that the validity of cognition as the validity of the object
16:25–16:27is intrinsically known.
16:27–16:31When there is a desire to know the validity of the first cognition, a second cognition
16:31–16:35of unknown validity determines it, hence there is no regress.
16:35–16:39The validity of an unknown object is likewise determined through identity.
16:39–16:44After cognition arises, no doubt of the form, is the object thus or not, occurs.
16:44–16:48To the question how object cognition can determine its own validity without knowing the object,
16:48–16:52the answer is that the dispute concerns the self-manifestation of cognitive validity,
16:52–16:56even the Naya Yuka accepts that cognitive validity in the form of object validity
16:56–17:00is intrinsically known from the cognitive aggregate.
17:00–17:03The Prabhakara conclusion.
17:03–17:08Objection, on the Prabhakara view, cognitive validity is intrinsically known from the cognitive
17:08–17:10aggregate.
17:10–17:14Then in an unhabituated state doubt of the form, is this cognition valid or not, would
17:14–17:18be impossible, because what is intrinsically determined cannot be doubted.
17:18–17:21Doubt about an object, is it thus or otherwise?
17:21–17:24Arises from suspicion of the objects in validity.
17:24–17:28Consequently, merely seeing an amalaka fruit placed on the palm through object cognition
17:28–17:32does not determine the validity of the object, there is deviation here.
17:32–17:38Answer, this objection is unsound. In repeated cognition there is no doubt about truth or
17:38–17:43falsity, because all cognition is true in its own nature. The only doubt is whether a cognition
17:43–17:48is valid or not. Such cognition is sometimes one cognition without clear apprehension
17:48–17:52of distinct alternatives and sometimes two cognitions with apprehension of distinct
17:52–17:56alternatives. Doubt whether a defect is present among the causes of cognition produces
17:56–18:01doubt about validity extrinsically and determine that cognition of one alternative destroys it.
18:02–18:06The Prima-Facey theorist again says that valid cognition is experientiality,
18:06–18:11which is distinct from memory. In memory, a latent impression appears as the uncommon cause,
18:11–18:14therefore memory is not intrinsically known from its own aggregate.
18:15–18:19Correspondingly, valid cognition too will not be intrinsically produced or known from the
18:19–18:25cognitive aggregate. The Prabhakara gives the final reply, the validity useful in activity
18:25–18:29is determination of the validity of the object, it is intrinsically known and intrinsically
18:29–18:34produced from the cognitive aggregate. Defining it as experientiality is needlessly complex.
18:35–18:40The Nayaika himself infers cognitive validity from correspondence between cognition and object,
18:40–18:43not merely from experientiality, because memory would be a counter-example.
18:44–18:49In scholastic usage, experience and memory are respectively called valid and invalid because
18:49–18:53of independence from independence upon a latent impression. Valid experience is called
18:53–18:59a means of valid cognition because it does not depend on an impression.
18:59–19:03Recutation of the Prabhācāra view
19:03–19:08Some masakas refute the Prabhācāra view. Experience establishes that determination of cognitive
19:08–19:13validity alone, not doubt about that validity, causes unwavering activity, the Nāyāyāyika
19:13–19:182 accepts this. Such cognitive validity is not the validity of the object. In an
19:18–19:22unhabituated cognition, self-luminosity or recognition may make the validity of the
19:22–19:27object known as determined, but this does not produce unwavering activity, only doubt
19:27–19:31about cognitive validity. If the rule is accepted that every cognition
19:31–19:36is in fact valid, determination of object validity will equally be present in illusion,
19:36–19:39because illusion has the form of two opposing cognitions whose difference is undetermined
19:39–19:44both in nature and object. Therefore an illusion like cognition such as, this is
19:44–19:48silver, does not produce unwavering activity, activity arises from cognition excluded
19:48–19:54from illusion. Objection, in such a case no doubt about cognitive validity arises,
19:54–19:59because the validity of the object is determined. There is only doubt whether the cognition is
19:59–20:03two cognitions with an unknown difference or one qualified cognition. This doubt inhibits
20:03–20:08unwavering activity, when it is removed by a contrary qualified cognition, activity arises.
20:09–20:13Answer, the general rule is that if doubt and determination of absence of doubt concerning
20:13–20:18something inhibit activity, determination of that thing causes activity. Therefore only
20:18–20:24determination of being a qualified cognition excluded from illusion causes activity. Determination
20:24–20:28of object validity is not the cause, because it is also present in illusion and activity
20:28–20:33sometimes fails despite its presence. Treating object validity together with absence of
20:33–20:35doubt about the object as the cause is needlessly complex.

Plain text

आप्संष अव आव रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह रह र meaning alone causes valid cognition from ordinary sentences, separately positing absence of error and the other defects becomes pointless. A trustworthy person too does not compose a sentence merely because those defects are absent, without correct cognition of sentence meaning. Otherwise even the memsaka could not explain the inference to the speaker's valid cognition in the case of an ordinary sentence, because mere absence of defects is not the cause of that inference. Alternatively, grant that because absence of a delimiter is involved, both absence of defect and merit cause valid perceptual cognition. Even so, in the case of the Veda only merit is established as the cause of valid cognition. It should not be said that the Veda possesses the directly available merit of eternal faultlessness and that therefore positing the unseen eternal cognition of an omniscient person as a cause is needlessly complex. Complexity is no defect in a fruitful postulate established by a means of knowledge, Moreover, when causality is apprehended the result is not yet present, so awareness of such complexity does not arise. Ordinary utterances are not eternal, and it is therefore impossible to posit eternal faultlessness in them. It may further be said that inhibitors such as failure to remember the author block the causality of the merit consisting in cognition of sentence meaning, hence in both Vedic and ordinary speech absence of defects, or faultlessness alone, causes valid cognition. Though the Veda has no speaker, its eternality establishes its faultlessness. This too is untenable. The opposing inhibitor can be refuted. A sentence of a mistaken or deceptive person who says there is cloth instead of, there is a pot, a sentence accidentally true, an erroneous statement such as I should bow to a Buddhist kaitya, and the utterance of a parrot or child would all have to be accepted as valid merely from absence of a speaker's defect. sentences not depending on another means such as inference would then become like the Veda. Consideration of the objection that the statements of a mistaken person, deceiver or parrot are not valid. An objection arises on the Nayayika view, how can the sentences of a mistaken person, a deceiver or a parrot be valid or authoritative when they are not produced from merit? It is not a satisfactory reply merely to say that such Such a sentence is invalid because it is not produced from merit or because it is not the object of the speaker's intention. Since these sentences have the same meaning as a valid sentence, an inference proving their invalidity would be contradicted. Some teachers say that the utterances of the mistaken person and deceiver lack semantic fitness. Fitness is an unsublated relation to the sentence meaning known by the speaker, an object of error is sublated. This view is unsound. A sentence such as, the pot is not in its substrate, does not produce error by taking some different object as its object. On an economical definition, fitness is merely the non-sublation of sentence meaning, and such non-sublation may be present in an utterance of a mistaken person or parrot. It may also be said that the speech of a child or parrot produces no cognition of sentence meaning but only an awareness of sounds of that kind. This too is unsound. When the complete aggregate of expectancy, fitness, and the other conditions is present, the experience of verbal cognition cannot be denied. When such sentence cognition corresponds to the truth of an experience produced by trustworthy testimony, its validity too is experienced. On the Memsaka view, when an inference concerning fire arises from an illusion of smoke, that inference would be invalid because it was not produced by veridical cognition of smoke as the mark. Or can it be said that the object of this inference is some different fire, for recognition takes the same fire as its object. In inferring substancehood from cowhood in one individual cow, it is also impossible to make a different substancehood the probandom, identity with another substancehood cannot be superimposed. Pervasion of cowhood by that very substancehood is known through superimposition of the relation. Therefore, though the qualitative component of the mark is erroneous, the inference remains valid because there is no illusion of absence of the probandham. The traditionalists reply that, in the utterances of a mistaken person, deceiver, or parrot, only God's correct cognition of sentence meaning is the cause. Like the Veda, these statements are uttered as authoritative statements of a trustworthy person, and correct cognition of sentence meaning in general causes the effect consisting in cognition of sentence meaning. Aṃsaka who makes absence of defects the cause is likewise compelled to treat the utterances of parrots and the like is equal to the Veda. It may be objected that on this view the categories of fallacious reasons and false statements disappear, because all speech will ultimately be taken as uttered by God. This objection is unsound. A false sentence meaning, being nonexistent, cannot be an object of God's cognition. If a valid inference sometimes arises from a fallacious mark, the cause of God's inference is only the correct cognition of the existence of the genuine mark, smoke pervaded by the proband and fire, not the false component of the mark. This is the traditionalist view. The Neyayaka reply, Semantic fitness and correct cognition of fitness are merits. The Neyayaka replies that, in ordinary speech, the speaker's correct cognition of sentence meaning is not the merit or cause of valid verbal cognition. For reasons of economy and necessity, semantic fitness, and the other conditions, or correct cognition of that fitness, are the merit. In an uncorroborated sentence produced by error, negligence, or deception, correct cognition of fitness is absent because the sentence meaning is sublated. Sometimes, through lack of acuity of hearing, an uncorroborated utterance conveys a meaning different from that intended by the speaker, there too the merit consisting in cognition of fitness is absent. But a sentence expressing a meaning conforming to the speech of a trustworthy person is valid, therefore cognition of fitness must be present there. It may be said that on this view the ambiguous sentence, how he exists, would be valid even in the sense of a lion. The speaker may intend Vayu, while the hero, through an error about the speaker's intention, understands a lion, or even without such an error, cognition of fitness favorable to the lion's sense may be present. Then the expressed cognition of a lion would be valid. Answer, the possibility of such a case is itself accepted. But if the sentence, Harry exists, did not produce valid cognition of the object intended by the speaker, conventional usage would not recognize it as authoritative testimony in the sense of a lion. Therefore, in both Vedic and non-Vedic speech, only correct cognition of fitness and the other conditions is the merit, that is, the cause of valid The speaker's correct cognition of sentence meaning is not a merit in the Veda. Objection, in ordinary practice the speaker's correct cognition of sentence meaning is accepted as the cause of authoritative linguistic usage, therefore such cognition must also be accepted as a merit in the Veda. The Nayaika inference would be, the Veda was composed by an independently veridical person, because it is authoritative speech furnished with correct cognition of sentence meaning, like the sentence, bring the cow. bring the cow. This inference establishes God as the speaker. This objection is unsound. The authoritativeness of a sentence is possible even without a speaker's antecedent correct cognition of sentence meaning, the necessary conditions such as fitness are invariably present, as is correct cognition of fitness. Therefore establishing God as speaker is pointless. A further objection, in ordinary language cognition of sentence meaning is accepted as a cause of authoritative utterance, How then is authoritative utterance possible in the Vedas without such cognition? Answer, the speaker uses a sentence with the purpose that cognition of its meaning is required for the prompted person's activity and that the prompted person will understand the sentence meaning from these words. There is no need initially to make the speaker's own cognition of sentence meaning a cause. That cognition is not the cause of using the complete collection of words constituting the sentence, as with the words of a parrot, sentence formation is possible through the separate cause of the use of each word. This cognition of sentence meaning itself is unnecessary, and establishing God as the speaker of the Veda is also unnecessary. The Prima-Facey theorist again says that the speaker's correct cognition of sentence meaning causes the use of an authoritative sentence in ordinary speech and must therefore cause it in the Veda too. The Nayaika replies that the purpose of the speaker's utterance is cognition of sentence meaning by the prompted person and that person's activity. The speaker's own cognition of sentence meaning does not cause the use of the word group. The causes of word use are fitness and the other conditions. Intention is not a merit. It may be proposed that the Vedic is valid only concerning the meaning that is the object of a speaker's intention. Intention is the utterance of words with a desire to communicate a particular meaning. Ordinary people like us cannot obtain super sensible knowledge of Vedic meaning unless God utters the Vedic, then ordinary human recitation of the Vedic cannot be motivated by an intention to communicate Vedic meaning. If knowledge of Vedic meaning arises only from the Veda, mutual dependence follows. Therefore God, who knows all Vedic meanings, utters the Veda with the desire to communicate every meaning, this divine intention is the merit or cause, and from it valid cognition of Vedic meaning arises. In this way the independent cognition of God, the substrate of valid cognition of all Vedic meanings, is established as a merit. This proposal is unsound. A teacher who knows Vedic sentence meaning with the aid of Mme with Mechron as it with Mekron, the Vedgas, and all other means recites the Veda with the intention of communicating its meaning. Therefore a teacher possessing correct knowledge of Vedic meaning necessarily has an intention concerning each meaning. A later teacher understands the intentional recitation of an earlier teacher and apprehends Vedic meaning, thus a beginningless succession of intentions belonging to earlier and earlier teachers is established. Why then separately accept God. Objection! How can a later teacher recite the Vedic with the intention of communicating a particular meaning if the earlier teacher who recited it did not know that meaning? Without an eternal speaker's intention, the Vedic would not remain authoritative speech and its meaning could not be determined. Answer! This is unsound. In the beginningless cycle of the world, some teacher must have possessed knowledge of Vedic meanings based on study of the Sixth Vedic and the like, and at some time must have recited the Veda with the intention of communicating those meanings. That recitation alone establishes that the Veda has been uttered with intention. The Prabhupākara view, validity is intrinsically known and intrinsically produced. The Prabhupākaraṃsākas say that cognitive validity is intrinsically produced by the complete causal aggregate of cognition and intrinsically known. Veridicality, which resides equally in experience and memory and serves as a cooperating cause of unwavering activity, is the validity of a means of cognition. This validity is produced from the aggregate of cognition in general and awaits neither merit nor absence of defect. There is no deviation in the causal relation, because all cognition is valid in its own nature. Only activity can be false, cognition itself is not sublated, for the sublating cognition is equally cognition. The name invalidity is applied to cognition only under the extraneous condition that it produces contrary activity. Objection. If validity is the validity of a means of cognition, how is the cognition, this is silver, rising in a shell invalid, and how is its invalidity produced extrinsically by a defect distinct from the cognitive aggregate? Answer. Invalidity is not the nature of cognition, all cognition is valid. Invalidity is the capacity to prompt contrary conduct. Such invalidity, consisting in non-apprehension of the lack of relation between property and substrate, together with non-apprehension of the absence of unity, is produced extrinsically through conjunction of an additional defect with the cognitive aggregate, through defect produced non-apprehension of non-relation, or through relation to a defect after cognition has arisen, it is not intrinsically produced by the cognitive aggregate alone. Otherwise there would be deviation in invalid cognition. Invalidity as the causality of contrary activity is known through a sublating cognition, It is not intrinsically known from the complete aggregate of cognition or through reflexive awareness of that cognition. Defect and absence of defect do not cause the nature of cognition, because there is deviation there. Cognitive validity is intrinsically produced from the cognitive aggregate, not from merit or absence of defect. Even a sublating cognition regarded as the substrate of invalidity is valid in the component concerning its own substrate object. Cognition of a nonexistent object is produced by a defect, a sense faculty has no capacity to apprehend an unrelated nonexistent object. Varidicality is intrinsically known. Objection, a defect alone cannot cause invalidity, a cognitive aggregate dependent on the defect causes invalidity. Correspondingly, a cognitive aggregate dependent on absence of defect should cause validity. Answer, this is unsound. One and the same cognitive aggregate can, with respect to a nonexistent object, depend on a defect and produce invalid cognition, While with respect to an existent object it can be independent of defect and produce valid cognition. With respect to one and the same cognition, one aggregate cannot depend on both defect and absence of defect. Therefore defect and absence of defect are unnecessary in respectively producing validity and invalidity. Cognitive validity is the condition of taking is object of thing possessing the qualifier mentioned in the cognition or of being cognition furnished with that same qualifier residing in the thing. As self-luminous, the cognition, this is silver, determines its object and intrinsically delimits and illuminates its validity as the truth of cognition, in the form of taking as object the silverness of the thing or the substrate of silverness. No additional validity distinct from this truth is admissible in the absence of proof. An alternative Prabhupra view. Alternatively, whether cognitive validity is intrinsically known from the cognitive aggregate, extrinsically known from absence of defect, or not known at all, describing validity is pointless from the standpoint of activity. A person acts after determining an object, activity is possible from the necessary determination of the object alone. It may be said that determination of an object as, this thing is so, depends on knowledge of cognitive validity. But this is not correct. General cognition of the object as, this thing has the form of silver, rises in direct determination of the object, Why then should activity depend on extrinsic knowledge of the cognition's validity? Because validity is intrinsically delimited in cognition, it is intrinsically known from the cognitive aggregate. The Prabhakara further says, Grant that the first cognition of an object, independently of determination of validity, is not determination of the object. Then a second cognition dependent on the validity of the first could not determine its own object either. Therefore describing validity is pointless from the standpoint of object determination. A second cognition of validity would be needed to determine the first cognition's validity, and a third for the second, producing infinite regress. The view that validity is extrinsically known or produced from merit or absence of defect also produces regress if only a second cognition whose validity has previously been known determines the validity of the first. Therefore, a second cognition of unknown validity determines the validity of the first, and a third cognition of unknown validity determines that of the second. Likewise, cognition of an unknown object determines the object. Without separately apprehending its cognition, object cognition can determine its own validity, the dispute concerns only the self-manifestation of cognitive validity. Even the Nayaika accepts that the validity of cognition as the validity of the object is intrinsically known. When there is a desire to know the validity of the first cognition, a second cognition of unknown validity determines it, hence there is no regress. The validity of an unknown object is likewise determined through identity. After cognition arises, no doubt of the form, is the object thus or not, occurs. To the question how object cognition can determine its own validity without knowing the object, the answer is that the dispute concerns the self-manifestation of cognitive validity, even the Naya Yuka accepts that cognitive validity in the form of object validity is intrinsically known from the cognitive aggregate. The Prabhakara conclusion. Objection, on the Prabhakara view, cognitive validity is intrinsically known from the cognitive aggregate. Then in an unhabituated state doubt of the form, is this cognition valid or not, would be impossible, because what is intrinsically determined cannot be doubted. Doubt about an object, is it thus or otherwise? Arises from suspicion of the objects in validity. Consequently, merely seeing an amalaka fruit placed on the palm through object cognition does not determine the validity of the object, there is deviation here. Answer, this objection is unsound. In repeated cognition there is no doubt about truth or falsity, because all cognition is true in its own nature. The only doubt is whether a cognition is valid or not. Such cognition is sometimes one cognition without clear apprehension of distinct alternatives and sometimes two cognitions with apprehension of distinct alternatives. Doubt whether a defect is present among the causes of cognition produces doubt about validity extrinsically and determine that cognition of one alternative destroys it. The Prima-Facey theorist again says that valid cognition is experientiality, which is distinct from memory. In memory, a latent impression appears as the uncommon cause, therefore memory is not intrinsically known from its own aggregate. Correspondingly, valid cognition too will not be intrinsically produced or known from the cognitive aggregate. The Prabhakara gives the final reply, the validity useful in activity is determination of the validity of the object, it is intrinsically known and intrinsically produced from the cognitive aggregate. Defining it as experientiality is needlessly complex. The Nayaika himself infers cognitive validity from correspondence between cognition and object, not merely from experientiality, because memory would be a counter-example. In scholastic usage, experience and memory are respectively called valid and invalid because of independence from independence upon a latent impression. Valid experience is called a means of valid cognition because it does not depend on an impression. Recutation of the Prabhācāra view Some masakas refute the Prabhācāra view. Experience establishes that determination of cognitive validity alone, not doubt about that validity, causes unwavering activity, the Nāyāyāyika 2 accepts this. Such cognitive validity is not the validity of the object. In an unhabituated cognition, self-luminosity or recognition may make the validity of the object known as determined, but this does not produce unwavering activity, only doubt about cognitive validity. If the rule is accepted that every cognition is in fact valid, determination of object validity will equally be present in illusion, because illusion has the form of two opposing cognitions whose difference is undetermined both in nature and object. Therefore an illusion like cognition such as, this is silver, does not produce unwavering activity, activity arises from cognition excluded from illusion. Objection, in such a case no doubt about cognitive validity arises, because the validity of the object is determined. There is only doubt whether the cognition is two cognitions with an unknown difference or one qualified cognition. This doubt inhibits unwavering activity, when it is removed by a contrary qualified cognition, activity arises. Answer, the general rule is that if doubt and determination of absence of doubt concerning something inhibit activity, determination of that thing causes activity. Therefore only determination of being a qualified cognition excluded from illusion causes activity. Determination of object validity is not the cause, because it is also present in illusion and activity sometimes fails despite its presence. Treating object validity together with absence of doubt about the object as the cause is needlessly complex.

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