A Brief History of Sanskrit Scholars of Nabadwip
The present work is a description of fifty eminent scholars of Navadvipa starting from Vasudeva Sarbhavauma ending with some contemporary scholars. The book presents biographies and a list of works of these scholars.
| System |
– |
|---|---|
| Publication Category |
Navya-Nyāya Scholarship in Nabadwip |
| Publication Author | |
| Publication Language |
English |
| Publisher Name |
Subrata Chakraborty |
| Publication Place |
Nabadwip |
| Publication Year |
1998 |
| No. of Pages |
49 |
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प्रामाण्यवाद: (Prāmāṇyavādaḥ)
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.
Gadādhara’s Theory of Objectivity Viṣayatāvāda (Part-Two)
In this book, Sibajiban Bhattacharyya offers a detailed analysis of the text called Viṣayatāvāda, written by Gadādhara. After explaining the traditional Navya-Nyāya theory of objectivity, the author presents the later Navya-Nyāya theory of objecthood where it has been argued that objecthood cannot be cognition itself. Gadādhara’s theory of relation has been analyzed in terms of objecthood of qualified cognition. A detailed analysis of the ideas of qualificandness, qualificandumness, predicatehood could be found in this book.
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.
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.
নবদ্বীপের ইতিহাস ও সংস্কৃতি (Navadviper Itihas O Samskriti)
This work is a historical study of Navadvipa. The present work consists of eleven chapters. The first chapter serves as an introduction to the history of Navadvipa. The second chapter devotes itself to the geographical location of Navadvipa. The third chapter takes note of the Buddhist influence. In the fourth chapter, there is a survey of historical studies done on Navadvipa. The cultural movements in Navadvipa constitute the fifth chapter. The history of old temples and monasteries in Navadvipa is the focus of the sixth chapter. The rule of Krishnachandra is the point of discussion in the seventh chapter. The eighth chapter describes the education scenario in Navadvipa. The debate concerning the birthplace of Chaitanya Deva forms the major part of the discussion in the ninth chapter. In the tenth chapter, one finds a description of crematoriums and graveyards in Navadvipa. The last chapter refers to some historical studies on Navadvipa already done. This book contains some ancient maps and pictures of the old temples of Navadvipa.
मुक्तिबादबिचारः (Muktivādavicaraḥ)
This book is an essay on Nyāya theory of liberation. Harirāma Tarkavāgīśa, in this book, critically assesses the generally accepted definition of liberation as permanent (ātyantika) cessation (nivṛtti) of suffering (duhkha). The debate revolves around explaining the terms like ‘atyanta’ and ‘nivṛtti’. Harirama argues that the widely accepted understanding of these words fails to cover all the different kinds of liberation that philosophers talk about. Harirama proposes to describe liberation as the destruction of final suffering and the idea of finality could be understood as a universal inhering in suffering. Harirama argues that if knowledge of reality is to be regarded as the cause of liberation, then liberation is to be regarded as the permanent post-negation of sin and not of misery.
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.
