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By D. Hodges, et al.,

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But such a structure is not yet a fact, for the sentence, we assumed, is false. And yet there being no theory of 'sense', the theory of meaning being purely referential, one could not hold the view that what one grasped when one understood the meaning of a false sentence is a thought or a proposition. The theories under consideration did not countenance such abstract entities. What then does understanding false sentences amount to? It seems then that the Indian epistemologists did not have a good account of our understanding of false sentences.

Sabda' means sound or word, in the present context, it should be taken to mean an utterance of a sentence. This meaning needs to be further supplemented, but before we do that we need to determine the meaning of the other word 'prama1)a'. The rather well-known etymology (pramiyate anena iti) yields 'that by which one acquires true cognition'. In the latter phrase, 'by which' has to be construed in the 'instrumental sense', whereby we come to mean by 'prama1)a' the instrumental cause of true cognition.

Iii) Finally, I would like to draw attention to perceptual demonstrative sentences such as "That white horse is running". A speaker, both competent and believed to be competent, utters the sentence. She is competent because her utterance is made simultaneously with actually seeing the white horse running. The speaker can point as ''that'' only to what is being perceived at a distance. Shall we say the hearer can know that horse to be running only if he too perceives the same event, besides understanding the meaning of the utterance.

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Analysis and Design of Digital IC's in Deep Submicron Tech. by D. Hodges, et al.,

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