Navya Nyāya Scholarship in Navadvip Archive Collection/ Siddhānta Lakṣaṇam/ Tarkālaṃkāra, Jagadīśa/ Śivadatta Miśra(Commentator)/ Pt. Ḍuṇḍhirāja Śāstrī/ Chaukhambha Sanskrit Sansthan / Publication:1984/ The Kashi Sanskrit Series 101/ Number of pages: 212/
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.
| System |
Nyāya |
|---|---|
| Publication Category |
Navya-Nyāya Scholarship in Nabadwip |
| Publication Author | |
| Added Author |
Miśra, Pt. Ḍuṇḍhirāja $e Editor, Śivadatta $e Comm. Śāstrī |
| Publication Language |
Sanskrit |
| Publisher Name |
Chaukhambha Sanskrit Sansthan |
| Publication Place |
Varanasi |
| Publication Year |
1984 |
| No. of Pages |
212 |
| Series Name |
The Kashi Sanskrit Series 101 |
Kindly Register and Login to Darshan Manisha Digital Library. Only Registered Users Can Access the Content of Darshan Manisha Digital Library.
0
People watching this product now!
Description
Related products
शक्तिबाद (Śaktivādaḥ)
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.
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-3))
The third volume of Śabdaśaktiprakāśikā contains an analysis of samāsa. The book starts with a presentation and analysis of the definition of samāsa in general. Jagadīśa distinguishes nitya samāsa from anitya samāsa. The present work contains an analysis of six kinds of samāsa, viz, 1. Dvigu, 2. Tatpuruṣa, 3. Avyaībhāva, 4. Bahubrīhi, 5. Dvandva. The author accepts another samāsa viz. Upapada. The Grammarians hold that the vigraha vākya and the samasta vākya do not have the same śakti and so the nature of understanding the meaning of the vigraha vākya does not amount to understanding the meaning of the samāsa. Jagadīśa refutes this view of the Grammarian and argues that both the vigraha vākya and the samāsa do possess the same meaning. While the traditional Pāṇinian grammar includes karmadhārāya samāsa in tatpuruṣa samāsa and dvigu samāsa in karmadhāraya samāsa, the Katantra Grammar includes dvigu samāsa in tatpuruṣa samāsa. Jagadīśa intervenes in this debate and holds that karmadhāraya and dvigu are independent samāsas and so he thinks that there are six kinds of samāsas viz. tatpuruṣa, avyaībhāva, bahubrīhi, dvandva, karmadhārāya and dvigu. In this book one finds a detailed analysis of all these six kinds of samāsa. Even if Jagadīśa does not accept upapada samāsa as an independent samāsa, still he offers an analysis of upapada samāsa on behalf of those who accept upapada samāsa.
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Part-1))
In this book Jagadīa Tarkālaṃkāra presents a detailed analysis of various aspects of śabdapramāṇa from the perspective of Navya-Nyāya. The book starts with a critical assessment of the views of Vaiśeṣika and Mīmāṃsaka philosophers with regard to the veridicality of śabda as a pramāṇa. This is followed by a discourse on the nature of meaningful words, the nature of prākṛti, pratya, nipāta. A definition of a sentence is formulated. The relation between word and meaning in its different aspects has been presented. The book ends with a discussion on the nature and different kinds of samāsa.
প্রস্থানভেদঃ (Prasthānaveda)
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.
मुक्तिबादबिचारः (Muktivādavicaraḥ)
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.
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.
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.
जागदीशीव्याधिकरणम् (Jāgadīśvyādhikaraṇam)
This is a prakaraṇa text on the Nyāya theory of vyāpti written by Jagadīśa. The main theme of the work centres around the nature of vyāpti.Knowledge of vyāpti is the cause of inferential knowledge. If the definition of vyāpti is constructed in terms of avyābhicāritatva, then one could explain avyābhicāritatva in five alternative ways. And none of these alternatives is acceptable, for this understanding of vyāpti would fail to account for kevalānvayi inference. In order to remove this problem, the definition of vyāpti is reconstructed as pratiyogivṛttidharmāvacchinna-pratiyogitākabhāvarupa vyādhikaraṇadharmāvacchinnabhāva. Jagadīśa examines this new definition of vyāpti and offers his justification, refuting all the possible objections.