Navya Nyāya Scholarship in Navadvip Archive Collection/ History of Navadvip Scholarship, Cultural and Religious Movements/ Mrtyunjoy Mondal/ Nadiyar Itihas Charcha/ Amar Bharati / Publication:2016/ Number of pages: 508/
নদিয়ার ইতিহাস- চর্চা (Nadiyar Itihas Carca)
This book is a collection of essays on varieties of aspects of life in Nadia, presently a district in West Bengal, India. Since once upon a time Navadvipa was the main centre of Nadia, and later Krisnanagar became the capital from where the ruler ruled his kingdom including Navadvipa, much of the history of Navadvipa is closely associated with the history of Nadia. This book is divided into five chapters. In the first chapter, the essays focus on the different archaeological sites found in Nadia and bring to light their historical importance. The second chapter focuses on the rivers, waterways and road transport of Nadia. In the third chapter, the essays highlight the importance of the local festivals and the contribution of logical artisans with special reference to weavers. The essays in the fourth chapter take note of the contribution of the musicians and theatre personalities of Nadia. The book ends with a chapter containing articles on different religious and political movements that took place in Nadia.
| System |
– |
|---|---|
| Publication Category |
Navya-Nyāya Scholarship in Nabadwip |
| Publication Author | |
| Added Author |
Mandal, Mrtyunjaya $e Editor |
| Publication Language |
Bengali |
| Publisher Name |
Amar Bharati |
| Publication Place |
Calcutta |
| Publication Year |
2016 |
| No. of Pages |
510 |
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নদিয়া চর্চা (Nadiya Charcha)
The present work is a collection of essays on the history of Nadia. The book is divided into four chapters. The first chapter contains essays on the historical and archaeological importance of Nadia. The second chapter consists of articles focussing on the local religious, political and cultural events in Nadia. The third chapter consists of essays focussing on the sports events and cultural events in Nadia. The last chapter has essays referring to the debate concerning the birthplace of Chaitanyadeva.
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.
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.
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.
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.
अवच्छेदकत्वनिरुक्ति: (Avacchedakattvaniruktiḥ)
In this book, Jagadīśa offers commentary on the nature of vyāpti as mentioned by Raghunatha Śiromaṇī in his Didhīti. Jagadīśa talks about two kinds of vyāpakatva in great detail. In this context, Jagadīśa alludes to the concept of avacchedakata and explains these allaying all the possible questions that one could raise in this context.
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-2))
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.
पक्षताप्रकरणम् (Pakṣtā Prakaraṇam)
In this book Jagadśa undertakes a study of the concept of pakṣatā. Pakṣatā is regarded as the cause of inference. Some define pakṣatā as sādhyasaṃśaya. Some others define pakṣatā as siṣādhayiṣāvirahaviśiṣtasiddhyabhāvaḥ. A detailed analysis of all these issues has been done by the author in this book.