On the Way to Krsna

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.

The original  text of Gaṅgeśa, called Tattvacintāmaṇi, has been commented on by  both Raghunātha Śiromaṇi and Gadāhara Bhattācārya. If knowledge is gained through the ways of knowing, then the very nature of knowledge rests on the nature and veridicality of these recognised ways of knowing. An examination of the veridicality of the ways of knowing is known as pārāmānya. In this book, both Raghunātha and Jagadīśa offer a detailed analysis of the debate concerning the nature and veridicality of the very idea of pramāṇa.

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.

Śabdaśaktiprakāśikā contains six chapters: 1. Nāmaprakaraṇa, 2. Samāsaprakaraṇa, 3. Supvibhaktiprakaraṇa, 4. Kārakaprakaraṇa, 5. Akhyātaprakaraṇa, 6. Taddhitaprakaraṇa.  The present volume contains two commentaries on Śabdaśaktiprakāśikā viz. . Kriśnakānti commentary by Krisnakānta Vidyāvāgīśa and Pravbodhinī commentary by Rāmabhadra Siddhāntavāgīśa.

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.