Navya Nyāya Scholarship in Nabadwip Archive Collection/ History of Nabadwip Scholarship, Cultural and Religious Movements/ Kantichandra Rarhi/ Nabadwip Mahima/ Jajneswar Chaudhuri (editor)/ Nabadwip Puratattva Parisad / Publication:2004/ Number of pages: 395/
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.
| System |
– |
|---|---|
| Publication Category |
Navya-Nyāya Scholarship in Nabadwip |
| Publication Author | |
| Added Author |
Chaudhuri, Jajneswar $e Editor |
| Publication Language |
Bengali |
| Publisher Name |
Nabadwip Puratattva Parisad |
| Publication Place |
Nabadwip |
| Publication Year |
2004 |
| No. of Pages |
395 |
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Language, Testimony and Meaning
The present book, authored by Sibajiban Bhattacharyya, is an analysis of the philosophy of language as one finds in Navya-Nyāya tradition. The book is divided into five chapters: 1. Some Alternative Conceptions of language, 2. Some Themes and Theories of Navya-Nyāya, 3. Epistemology of Testimony, 4. Some Indian Theories of Testimony and 5. Some features of Navya-Nyāya Semantic Theory. This book is an analysis of some of the salient issues in the classical philosophy of language defending the Navya-Nyāya perspective.
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.
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.
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.
अनुमितेमानसत्त्वबिचाररहस्यम् (Anumiter Mānasatvavicārarahasyam)
Harirama Tarkavagisa, in this book, examines the proposal that inference could be subsumed under supersensual perception as accepted in Nyāya. Harirama argues that not all cases of inference could be so explained. He imagines all sorts of possible objections to the view that inference, really speaking, is a kind of perception and refutes all these, defending the thesis that inference is to be regarded as an independent source of knowledge.
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.
प्रामाण्यवाद: (Prāmāṇyavādaḥ)
In this book, Harirama Tarkavagisa critically assesses the Mīmāṃśa theory of self-luminosity of knowledge. According to Prabhākara, the knower, the object of knowledge and the knowledge itself are apprehended in one go. The Bhaṭṭa Mīmāṃsakas hold that knowledge is inferred through a property called knownness. Murāri Miśra, another Mīmāṃsaka philosopher, holds that knowledge is known in a subsequent knowledge called introspection. Harirāma, following the footsteps of Gaṅgeśa, argues that since sometimes doubt regarding the validity of knowledge arises in the third moment after the origin of knowledge, the validity of the knowledge is apprehended by something other than the totality of the causal conditions of that knowledge. Harirama further argues that there is something wrong with the thesis that knowledge is self-luminious.