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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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.
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.
क्रोड्पत्त्रसंग्रहः (Krodapattrasangraha or Critical Notes)
This book is a collection of short essays by Kāliśankara Siddhāntavāgīsa on different issues in Navya-Nyāya. The essays in the present collection include discourses on Gadādhara’s theory of Prāmāṇya, 2. Gadādhara’s theory of Anumāna, 3. On Vyāptipañcaka, 4. On Siṅhavyāghralakṣaṇa, 5. Gadādhara’s theory of Vyādhikaraṇa, 6. On the Siddhāntalakṣaṇa, 7. Gadādhara’s theory of Anugama of Vyāpti, 8. Gadādhara’s theory of Pakṣatā, 10. Gadādhara’s theory of Avayava, 11. Gadādhara’s theory of Sāmānyanirukti, 12. On Savyabhicara, 13. On Sādharaṇa, 14. On Asādharaṇa and 15. On Satpratipakṣa.
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.
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.
सिद्धान्तलक्षणम् (Siddhānta Lakṣaṇam)
The final definition of vyāpti, known as siddhāntalakṣaṇa, has been explained by Jagadīśa in this work. The final definition of vyāpti is: where pratiyogyasāmānadhikaraṇya tāsāmānādhikaraṇatyantābhāvāpratiyogitāvacchedakabhacchinam does not hold, their vyāpti stays in the same locus. Raghunātha Śiromaṇi comments on this definition of vyāpti. Jagadīṣa further explains this final definition of vyāpti.
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.
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.
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.