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Home Publications Navya-Nyāya Scholarship in Nabadwip মহামনিষী জগন্নাথ তর্কপঞ্চানন (Mahamanisi Jagannath Tarkapanchanan)
क्रोड्पत्त्रसंग्रहः (Krodapattrasangraha or Critical Notes)
क्रोड्पत्त्रसंग्रहः (Krodapattrasangraha or Critical Notes)
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मुक्तिबादबिचारः (Muktivādavicaraḥ)
मुक्तिबादबिचारः (Muktivādavicaraḥ)
Alok Kumar Chakraborty

মহামনিষী জগন্নাথ তর্কপঞ্চানন (Mahamanisi Jagannath Tarkapanchanan)

This is a short biography of Jagannatha Tarkapancanan written by Alok Kumar Chakravarti. This biography locates Jagannatha in the larger context of Sanskrit Studies in Bengal during the colonial period. His scholarship on different aspects of Hindu society, especially on the Smriti sastra has been explained in detail.

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Publication Category

Navya-Nyāya Scholarship in Nabadwip

Publication Author

Alok Kumar Chakraborty

Publication Language

Bengali

Publisher Name

Progressive Book Forum

Publication Place

Calcutta

Publication Year

1394BC

No. of Pages

75

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Publication Categories
  • Bengal Renaissance Studies 35
  • Navya-Nyāya Scholarship in Nabadwip 33
  • Philosophers of Modern India 101
  • Sanskrit Language and Literature 71
  • Sanskrit Philosophy 4
  • Sanskrit Religious Studies 27
  • Twentieth Century Panditas of Kolkata 60
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Navya Nyāya Scholarship in Nabadwip Archive Collection/  Dr. Alok Kumar Chakraborty/ Mahamanisi Jagannath Tarkapanchanan/ Progressive Book Foram / Number of pages: 75/

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Navya-Nyāya Scholarship in Nabadwip
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.
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A Brief History of Sanskrit Scholars of Nabadwip

Navya-Nyāya Scholarship in 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.
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मुक्तिबादबिचारः (Muktivādavicaraḥ)

Navya-Nyāya Scholarship in Nabadwip
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.
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शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-2))

Navya-Nyāya Scholarship in Nabadwip
In the second volume of Śabdaśaktiprakāśikā, Jagadīśa presents a detailed analysis of Prabhākara’s kāryānvitaśaktivāda and refutes this view. Jagadīśa defends the niravacchinna śaktivāda of the words like ākāśa etc. The view of Raghuntha Siromani with regard to the causal nexus of linguistic understanding has been refuted. Jagadisa offers an analysis of the nature of paribhāṣika śabda and argues that proper names given to individuals do not have śakti and they are to be treated as paribhāśaika śabda. Jagadīśa defends the view that śakti resides in all the three loci: the individual, the universal and the relation of samavāya that holds between an individual and the universal. Jagadīśa also refutes the Mīmāṃsaka view that the sentence has lakṣaṇā and the view of Ālaṃkārika regarding the vyāñjanā relation has been rejected. In this book, Jagadīśa offers a detailed analysis of different kinds of lakṣaṇā and in this context, one comes across a criticism of the Prabhākara thesis that the word having lakṣaṇā is not the cause of syntactic knowledge of the sentence. This book ends with an analysis of the nature of yogaruḍa śabda.
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নদিয়ার সংস্কৃতি চর্চা (Nadiyar Samskriti Carca)

Navya-Nyāya Scholarship in Nabadwip
The present book contains several essays on the history of Nadia. Some of the essays focus on the history and archaeological importance of Nadia. Some other essays focus on the cultural activities in Navadvipa. There are some other essays that describe the literacy and library in Nadia. Folk theaters (jātrā) and modern theaters in Nadia have also been talked about in some essays.
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নবদ্বীপের ইতিহাস ও সংস্কৃতি (Navadviper Itihas O Samskriti)

Navya-Nyāya Scholarship in Nabadwip
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.
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নবদ্বীপ মহিমা (Nabadwip Mahima)

Navya-Nyāya Scholarship in Nabadwip
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.
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Gadādhara’s Theory of Objectivity Viṣayatāvāda (Part-Two)

Navya-Nyāya Scholarship in Nabadwip
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.
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প্রস্থানভেদঃ (Prasthānaveda)

Navya-Nyāya Scholarship in Nabadwip
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.
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शक्तिबाद (Śaktivādaḥ)

Navya-Nyāya Scholarship in Nabadwip
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.
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