Navya Nyāya Scholarship in Navadvip Archive Collection/ Gadādhara Bhattāchārya/ Gadādhari Volume-2/ Raghunātha Śiramaṇi (Commentator)/ Vindhyeśvarīprasāda Dviedi, Vāmācaran Bhattācārya, Nyāyācārya Sri Rāmā Sāstri and Nyāyopādhyāya Sri Dhundhirāja Śāstri (Editors) / The Chowkhamba Sanskrit Series Office / Number of pages: 2132/ The Chowkhamba Sanskrit Series Office/
Gadādhari Volume-2
In these two volumes, Gadādhara Bhhattācārya offers a detailed analysis of the views found in Tattvacintāmaṇi of Gaṅgeśa and in Dīdhiti of Raghunātha Śiromaṇi. Almost all the major conclusions of Navya-Nyāya have been explained with great defence.
| Publication Author |
Bhattacharya, Gadādhara |
|---|---|
| Publication Language |
Sanskrit |
| Publisher Name |
The Chowkhamba Sanskrit Series Office |
| Publication Year |
1983 |
| Publication Type |
eBook |
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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.
ध्ब्मसजन्यभावयो: कार्यकारणभावरहस्यम् (Dhvaṃsa- Janyabhāvayoḥ Kārya-Kāraṇabhāvarahasyam)
In this essay, Harirama Tarkavagisa undertakes an analysis of the nature of the causal relationship between a positive effect and destruction. The author examines the nature of the inference viz. Dhvaṃsa is due to vināśa. If one takes into consideration this inference, there must be a hetu here and the hetu could be said to have an upadhi viz. Bhāvatva. Harirama, in this context, presents different ways of formulating the causal relation. The author ends this essay by concluding that the positive effect (janyabhāva) could be said to be the cause of destruction (dhvaṃsa) through the relation of pratiyogitva.
বাঙালির সারস্বত অবদান: বঙ্গে নব্যন্যায়চর্চা (Bangalir Saraswat Avadan: Bange Navyanyaya Charcha)
This is perhaps the most authentic history of Navya-Nyāya scholarship in Bengal with special emphasis on Navadvipa. In this book, the author presents a detailed description of the biographies and the works of the philosophers of Navadvipa. The author divides his work in the following chapters: 1. The Pre-Śiromaṇī age, 2.Raghunātha Śiromaṇī, 3. Bengali Commentators on Śiromaṇī, 4. The Post-Gadādhara Era, 5. Bengali Naiyāyikas in Kāśidhāma, 6. Nyaya Schools of Bengal. The author, with sufficient historical evidence, determines the time of many of the Navya-Nyāya scholars and he also proposes his views on the authorship of many of the Navya-Nyāya commentaries.
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-1))
Śabdaśaktiprakāśikā is an important text written by Jagadīśa Tarkālaṃkāra containing an analysis of śabda pramāna following the Navya-Nyāya tradition. This work is a defence of many of the theses of Gaṅgeśa, the author of Tattvacintāmaṇi. In many places, the views of Bhatṛhari and Srīpatidatta, the author of Kalapa-pariśiṣta, have been critically assessed and defended. The author offers a detailed analysis of how the knowledge of the meaning of a sentence is generated through the presence of the elements like ākāṁṣkā, yogyatā and āsatti. Since the meaning of a word is defined in terms of śakti, a question arises with regard to the locus of śakti. Bhāṭṭa Mīmāṁsakas hold that śakti stays in the universal. Jagadīśa refutes this thesis of the Mīmāṁsakas. The author also refutes the thesis that the locus of śakti is the individual object, a view that is propagated by Raghunātha Śiromaṇi. Jagadīśa defends the view that combines both the insights that the locus of śakti is the individual object and the locus of śakti is the universal. In this book, Jagadīśa presents an analysis of the nature of lakṣanā. In this work we also find an analysis of how ākaṁkṣā, yogyatā and āsatti could be treated as the cause of understanding the meaning of a sentence. Jagadīśa, however, refutes the view that the knowledge of tātparya is the cause of understanding the meaning of a sentence, instead proposes the view that prakaraṇajñāna is the cause of understanding the meaning of a sentence. Thus in the present work the author, after defending śabdapramāṇa as an independent pramāṇa, offers his analysis of the ways of generating linguistic understanding.
प्रामाण्यवाद: (Prāmāṇyavādaḥ)
In this book, Harirama Tarkavagisa critically assesses the Mīmāṃśa theory of self-luminosity of knowledge. According to Prabhākara, the knower, the object of knowledge and the knowledge itself are apprehended in one go. The Bhaṭṭa Mīmāṃsakas hold that knowledge is inferred through a property called knownness. Murāri Miśra, another Mīmāṃsaka philosopher, holds that knowledge is known in a subsequent knowledge called introspection. Harirāma, following the footsteps of Gaṅgeśa, argues that since sometimes doubt regarding the validity of knowledge arises in the third moment after the origin of knowledge, the validity of the knowledge is apprehended by something other than the totality of the causal conditions of that knowledge. Harirama further argues that there is something wrong with the thesis that knowledge is self-luminious.
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-3))
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.
নদিয়ার সংস্কৃতি চর্চা (Nadiyar Samskriti Carca)
The present book contains several essays on the history of Nadia. Some of the essays focus on the history and archaeological importance of Nadia. Some other essays focus on the cultural activities in Navadvipa. There are some other essays that describe the literacy and library in Nadia. Folk theaters (jātrā) and modern theaters in Nadia have also been talked about in some essays.
शक्तिबाद (Śaktivādaḥ)
In this book, Gadādhara Bhattāchārya presents a theory of the meaning of words. This work is divided into three chapters: 1. Sāmānyakāṇḍa, 2. Viśesakāṣḍa and 3. Pariśiṣtakāṇḍa. In Sāmānyakaṇḍa, the author undertakes a detailed analysis of vṛtti of words. Here one comes across a definition of śakti in terms of which a word denotes its meaning. The theory of anvitābhidhāna has been refuted. In the Viśeṣakaṇḍa, the author undertakes an analysis of the meaning of words denoting an individual and the meaning of the words denoting a universal. Prabhākara theory of meaning has been refuted. This chapter contains an analysis of indexicals and demonstratives. The third chapter viz. Pariśiṣtakaṇḍa contains a defence of the view that the śakti of a word lies in the individual that is qualified by the corresponding universal. Views of several Mīmāṃsaka philosophers have been critically assessed.
