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Home Publications Darśana Vedānta Achintya Bheda Abheda নদিয়ার ইতিহাস- চর্চা (Nadiyar Itihas Carca)
अवच्छेदकत्वनिरुक्ति: (Avacchedakattvaniruktiḥ)
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पक्षताप्रकरणम् (Pakṣtā Prakaraṇam)
Bengali

নদিয়ার ইতিহাস- চর্চা (Nadiyar Itihas Carca)

This book is a collection of essays on varieties of aspects of life in Nadia, presently a district in West Bengal, India. Since once upon a time Navadvipa was the main centre of Nadia, and later Krisnanagar became the capital from where the ruler ruled his kingdom including Navadvipa, much of the history of Navadvipa is closely associated with the history of  Nadia. This book is divided into five chapters. In the first chapter, the essays focus on the different archaeological sites found in Nadia and bring to light their historical importance. The second chapter focuses on the rivers, waterways and road transport of Nadia. In the third chapter, the essays highlight the importance of the local festivals and the contribution of logical artisans with special reference to weavers. The essays in the fourth chapter take note of the contribution of the musicians and theatre personalities of Nadia. The book ends with a chapter containing articles on different religious and political movements that took place in Nadia.

Publication Author

Mondal, Mrtyunjoy

Publication Language

Bengali

Publisher Name

Amar Bharati

Publication Year

2016

Publication Type

eBook

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SKU: BRC12 Categories: Achintya Bheda Abheda, Darśana, Vedānta Tag: Gauḍīya Vaiṣṇavism
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  • Description
Description

Navya Nyāya Scholarship in Navadvip Archive Collection/ History of Navadvip Scholarship, Cultural and Religious Movements/ Mrtyunjoy Mondal/ Nadiyar Itihas Charcha/  Amar Bharati / Publication:2016/ Number of pages: 508/

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In this book, Sibajiban Bhattacharyya offers a detailed analysis of the text called Viṣayatāvāda, written by Gadādhara. After explaining the traditional Navya-Nyāya theory of objectivity, the author presents the later Navya-Nyāya theory of objecthood where it has been argued that objecthood cannot be cognition itself. Gadādhara’s theory of relation has been analyzed in terms of objecthood of qualified cognition. A detailed analysis of the ideas of qualificandness, qualificandumness, predicatehood could be found in this book.
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Vedānta, Achintya Bheda Abheda, Darśana
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शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-1))

Vedānta, Achintya Bheda Abheda, Darśana
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सिद्धान्तलक्षणम् (Siddhānta Lakṣaṇam)

Vedānta, Achintya Bheda Abheda, Darśana
The final definition of vyāpti, known as siddhāntalakṣaṇa, has been explained by Jagadīśa in this work. The final definition of vyāpti is: where pratiyogyasāmānadhikaraṇya tāsāmānādhikaraṇatyantābhāvāpratiyogitāvacchedakabhacchinam does not hold, their vyāpti stays in the same locus. Raghunātha Śiromaṇi comments on this definition of vyāpti. Jagadīṣa further explains this final definition of vyāpti.
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সংস্কৃত কলেজ পত্রিকা (Sanskrit College Patrika)

Vedānta, Achintya Bheda Abheda, Darśana
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Vedānta, Achintya Bheda Abheda, Darśana
The third volume of Śabdaśaktiprakāśikā contains an analysis of samāsa. The book starts with a presentation and analysis of the definition of samāsa in general. Jagadīśa distinguishes nitya samāsa from anitya samāsa. The present work contains an analysis of six kinds of samāsa, viz, 1. Dvigu, 2. Tatpuruṣa, 3. Avyaībhāva, 4. Bahubrīhi, 5. Dvandva. The author accepts another samāsa viz. Upapada. The Grammarians hold that the vigraha vākya and the samasta vākya do not have the same śakti and so the nature of understanding the meaning of the vigraha vākya does not amount to understanding the meaning of the samāsa. Jagadīśa refutes this view of the Grammarian and argues that both the vigraha vākya and the samāsa do possess the same meaning. While the traditional Pāṇinian grammar includes karmadhārāya samāsa in tatpuruṣa samāsa and dvigu samāsa in karmadhāraya samāsa, the Katantra Grammar includes dvigu samāsa in tatpuruṣa samāsa. Jagadīśa intervenes in this debate and holds that karmadhāraya and dvigu are independent samāsas and so he thinks that there are six kinds of samāsas viz. tatpuruṣa, avyaībhāva, bahubrīhi, dvandva, karmadhārāya and dvigu. In this book one finds a detailed analysis of all these six kinds of samāsa. Even if Jagadīśa does not accept upapada samāsa as an independent samāsa, still he offers an analysis of upapada samāsa on behalf of those who accept upapada samāsa.
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