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.

নদিয়া চর্চা (Nadiya Charcha)

The present work is a collection of essays on the history of Nadia. The book is divided into four chapters. The first chapter contains essays on the historical and archaeological importance of Nadia. The second chapter consists of articles focussing on the local religious, political and cultural events in Nadia. The third chapter consists of essays focussing on the sports events and cultural events in Nadia. The last chapter has essays referring to the debate concerning the birthplace of Chaitanyadeva.

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.

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.

প্রস্থানভেদঃ (Prasthānaveda)

The present work is a commentary by Madhusudana Saraswati on a part of Śivamahimāstotra (Hymns to the glory of Śiva) written by Puṣpadanta. In this commentary, Madhusudana talks about eighteen disciplines of knowledge. All the āstika and nāstika systems of knowledge could be included in the eighteen disciplines and all these systems of knowledge, either directly or indirectly, aimed at determining the nature of god. According to Madhusudana, even the philosophy of art written by Bharata aims at worshiping god. Madhusudana argues that one could talk about three fundamental prasthānas viz. ārambhavāda, parināmavāda and vivartavāda. We start our intellectual journey from ārambhavāda and then through pariṇāmavāda reach vivartavāda. It is only in vivartavāda that one realizes that the world is a vivarta of Brahmaṇ. The varieties of prasthānas have been created only to cater to the needs of people of various inclinations.

Gadādhara’s Theory of Objectivity Viṣayatāvāda (Part-One)

In this volume, Sibajiban Bhattacharyya presents an analysis of the fundamental concepts in Navya-Nyāya. The themes that have been discussed in this book are 1. Navya-Nyāya theory of Relation, Being in Aristotle and Navya-Nyāya, Navya-Nyāya theory of universals, Navya-Nyāya theory of abstraction, Navya-Nyāya theory of definition, Navya-Nyāya theory of causation, Comparative analysis of Frege and Gadādhara.