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Vedāntadīpa
Śabdakalpadrum (Volume-1) শব্দকল্পদ্রুম
Sabdakalpadruma (first volume) is a dictionary of Sanskrit words compiled by Raja Radhakanta Dev Bahadur. It contains the meaning of all the Sanskrit words, their etymological analysis and examples of their use. The dictionary is organized in alphabetical order. The first volume contains starts with varna and ends with ‘plama’.
Vedāntasāraḥ বেদান্তসার:
This book written by Brahmacari Medhacaitanya is a detail exposition of the three commentaries on the text Vedāntasāra, viz. Subodhinī, Vālabodhinī and Vidvanmanorañjanī. This book starts with a discussion regarding Brahman as the cause of the world. This is followed by an attempt to show how all the different apparently contradictory statements of Vedānta philosophy could be reconciled. In the last part, one comes across a discussion on the mahāvākyas resulting in the attainment of the knowledge of non-dual Brahman. The book ends with a discussion on the nature of jīvanmukti.
Smṛti Sandarbhaḥ (Volume-2) स्मृति सन्दर्भ: (द्बितीय भाग)
History, Society and Polity
In History, Society and Polity, D.P.Chattopadhyaya undertakes a detailed study of the sociological ideas of Sri Aurobindo. The book is divided into eleven chapters. In all these chapters the author presents Sri Aurobindo’s insights on society, state and individual and the nature of their interaction. A comparative study of Marx and Aurobindo has been embarked on by the author in this book.
Darśana Manīṣā Categories
নবদ্বীপ মহিমা (Nabadwip Mahima)
This book is perhaps the first attempt to portray the detailed history of Navadvipa. The author starts the discourse with the history of the name ‘Navadvipa’ along with a description of the relation of Navadvipa to the rest of Bengal during the ancient period. The second part of the book contains a detailed description of the scholars of Navadvipa who worked on Navya-Nyāya, Smṛti, and Tantra. In the third chapter, one finds an elaborate presentation of Sri Chaitanya’s biography along with a discussion on Vaishnava religion. Since Navadvipa was ruled by the king of Krishnagar for a long time, there is a discussion on the rulers of Krishnagar, their contribution to the Navadvipa scholarship as patrons. The author also adds a discussion on the famous musicians, eminent persons trained in English education and business persons of Navadvipa.
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.
जागदीशीव्याधिकरणम् (Jāgadīśvyādhikaraṇam)
This is a prakaraṇa text on the Nyāya theory of vyāpti written by Jagadīśa. The main theme of the work centres around the nature of vyāpti.Knowledge of vyāpti is the cause of inferential knowledge. If the definition of vyāpti is constructed in terms of avyābhicāritatva, then one could explain avyābhicāritatva in five alternative ways. And none of these alternatives is acceptable, for this understanding of vyāpti would fail to account for kevalānvayi inference. In order to remove this problem, the definition of vyāpti is reconstructed as pratiyogivṛttidharmāvacchinna-pratiyogitākabhāvarupa vyādhikaraṇadharmāvacchinnabhāva. Jagadīśa examines this new definition of vyāpti and offers his justification, refuting all the possible objections.
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Part-1))
In this book Jagadīa Tarkālaṃkāra presents a detailed analysis of various aspects of śabdapramāṇa from the perspective of Navya-Nyāya. The book starts with a critical assessment of the views of Vaiśeṣika and Mīmāṃsaka philosophers with regard to the veridicality of śabda as a pramāṇa. This is followed by a discourse on the nature of meaningful words, the nature of prākṛti, pratya, nipāta. A definition of a sentence is formulated. The relation between word and meaning in its different aspects has been presented. The book ends with a discussion on the nature and different kinds of samāsa.
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.
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.
Ratnavali
Societies and Cultures
Societies and Cultures is a collection of eight essays dealing with several aspects of man’s existence and his place in society. D.P.Chattopadhyaya, in this book, explores the various dimensions of man and his evaluation of the society that he lives in. The chapters in the book throw light on the issues that are central to the philosophy of history like the objectivity of history, the paradox of violence, the relation between ethics and religion etc.
Neo Hegelianism
The present book is a historical introduction to the philosophical movement known as Neo Hegelianism. This book is divided into fifteen chapters where the contributions of T.H.Green, Edward Caird, John Caird, William Wallace, D.G.Ritchie, F.H.Bradley, Bernard Bosanquet, John Watson, Henry Jones, J.H.Muirhead, J.S.Mackenzie, Lord Haldane and J.E.McTaggart have been presented. In the appendix is an essay entitled ‘Hegelianism and Human Personality’ where the author articulates how to own understanding of Hegel’s philosophy and its significance.
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.
History, Society and Polity
In History, Society and Polity, D.P.Chattopadhyaya undertakes a detailed study of the sociological ideas of Sri Aurobindo. The book is divided into eleven chapters. In all these chapters the author presents Sri Aurobindo’s insights on society, state and individual and the nature of their interaction. A comparative study of Marx and Aurobindo has been embarked on by the author in this book.
Gaṅgeśa’s Theory of Indeterminate Perception (Nirvikalpakavāda) Part- 2
The present book is an English translation and explanation of the chapter on Nirvikalpakavāda in Tattacintāmaṇi by Gaṅgeṣa. Each of the parts of the original text has been followed by an explanation. Many objections to Gaṅgeṣa’s theory of indeterminate perception have been explained and responded to by the author.