Navya Nyāya Scholarship in Nabadwip Archive Collection/ Harirāma Tarkavagīśa/ Prāmāṇyavādaḥ/ Visvabandhu Bhattacharya (Commentator)/ Sanskrit College/ Publication:1964/ Number of pages: 136/ Series: Calcutta Sanskrit College Research Series No. XXXV /
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.
| System |
Nyāya |
|---|---|
| Publication Category |
Navya-Nyāya Scholarship in Nabadwip |
| Publication Author | |
| Added Author |
Shiromani, Sri Gadadhara $e Comm.; Gaud Pt. Jwala Prasad $e Editor, Sri Raghunath $e Comm.; Bhattacharya |
| Publication Language |
Sanskrit |
| Publisher Name |
Chaukhamba Surbharati Prakashan |
| Publication Place |
Varanasi |
| No. of Pages |
228 |
| Series Name |
The Chaukhamba Surbharati Granthamala Series: 236 |
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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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