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.

शब्दशक्तिप्रकाशिका (Śabdśaktiprakāśikā)

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.

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.

Gādādhari 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.

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.

The Padārthatattva-Nirūpaṇam (পদার্থতত্বনিরুপনম)

The present book, written by Raghunātha Śiramaṇi and translated and explained in Bengali by Madhusudan Bhattacharya,  is an attempt to present his views on the metaphysical categories generally accepted in the Nyāya-Vaiśeṣika tradition. Raghunātha, of course, refutes some of the categories accepted by earlier Nyāya-Vaiśeṣika philosophy. He even does not hesitate to accept some of the views of the Mīmāṁsā philosophy, thereby going against his own tradition.