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Home Publications Navya-Nyāya Scholarship in Nabadwip The Padārthatattva-Nirūpaṇam (পদার্থতত্বনিরুপনম)
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-1))
शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-1))
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Search for the Absolute in Neo-Vedanta
Search for the Absolute in Neo-Vedanta
Raghunātha Śiromaṇi

The Padārthatattva-Nirūpaṇam (পদার্থতত্বনিরুপনম)

The present book, written by Raghunātha Śiramaṇi and translated and explained in Bengali by Madhusudan Bhattacharya,  is an attempt to present his views on the metaphysical categories generally accepted in the Nyāya-Vaiśeṣika tradition. Raghunātha, of course, refutes some of the categories accepted by earlier Nyāya-Vaiśeṣika philosophy. He even does not hesitate to accept some of the views of the Mīmāṁsā philosophy, thereby going against his own tradition.

System

Nyāya

Publication Category

Navya-Nyāya Scholarship in Nabadwip

Publication Author

Raghunātha Śiromaṇi

Added Author

Madhusudan Bhattacharya $e Trans. $e Editor, Nyāyāchārya

Publication Language

Bengali, Sanskrit

Publisher Name

Sanskrit College

Publication Place

Calcutta

Publication Year

1976

No. of Pages

219

Series Name

Calcutta Sanskrit College Research Series No. XXCV

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SKU: BRC31a Category: Navya-Nyāya Scholarship in Nabadwip Tags: Madhusudan Bhattacharya, Mīmāṁsā philosophy, Nyāya-Vaiśeṣika, Raghunātha Śiramaṇi
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Publication Categories
  • Bengal Renaissance Studies 35
  • Navya-Nyāya Scholarship in Nabadwip 33
  • Philosophers of Modern India 101
  • Sanskrit Language and Literature 71
  • Sanskrit Philosophy 4
  • Sanskrit Religious Studies 27
  • Twentieth Century Panditas of Kolkata 60
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  • Description
Description

Navya Nyāya Scholarship in Navadvip Archive Collection/  Raghunātha Śiramaṇi/ The Padārthatattva-Nirūpaṇam/ Madhusudan Bhattacharya Nyāyāchārya (Translator & Editor)/ Sanskrit College / Publication: 1976/ Number of pages: / Calcutta Sanskrit College Research Series No. XXCV/

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অধ্যাপক মধুসূদন ন্যায়াচার্য্য জন্মশতবর্ষ স্মারকগ্রন্থ (Adhyapak Madhusudan Nyayacharya Janmasatabasra Smarakgrantha)

Navya-Nyāya Scholarship in Nabadwip
This is a collection of essays in memory of Madhusudan Nyāyācārya, edited by Bimalkrishna Bhattacharya and Sajal Chaudhuri. All the essays center around the themes from Navya-Nyāya, topics that Madhusudan Nyāyācārya has worked on.
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शब्दशक्तिप्रकाशिका (Śabdaśaktiprakāśikā (Vol-3))

Navya-Nyāya Scholarship in Nabadwip
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.
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शक्तिबाद (Śaktivādaḥ)

Navya-Nyāya Scholarship in Nabadwip
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.
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अनुमितेमानसत्त्वबिचाररहस्यम् (Anumiter Mānasatvavicārarahasyam)

Navya-Nyāya Scholarship in Nabadwip
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.
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প্রস্থানভেদঃ (Prasthānaveda)

Navya-Nyāya Scholarship in Nabadwip
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.
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নদিয়ার সংস্কৃতি চর্চা (Nadiyar Samskriti Carca)

Navya-Nyāya Scholarship in Nabadwip
The present book contains several essays on the history of Nadia. Some of the essays focus on the history and archaeological importance of Nadia. Some other essays focus on the cultural activities in Navadvipa. There are some other essays that describe the literacy and library in Nadia. Folk theaters (jātrā) and modern theaters in Nadia have also been talked about in some essays.
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जागदीशीव्याधिकरणम् (Jāgadīśvyādhikaraṇam)

Navya-Nyāya Scholarship in Nabadwip
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.
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Gādādhari Volume-1

Navya-Nyāya Scholarship in Nabadwip
In these two volumes, Gadādhara Bhattācārya offers a detailed analysis of the views found in Tattvacintāmaṇi of Gaṅgeśa and in Dīdhiti of Raghunātha Śiromaṇi. Almost all the major conclusions of Navya-Nyāya have been explained with great defence.
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तर्कामृत (Tarkāmṛta)

Navya-Nyāya Scholarship in Nabadwip
In this book, Jagadīśa Tarkalaṃkāra expounds on all the major issues that one finds in Navya-Nyāya. It is a compendium of Navya-Nyāya philosophy.
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ध्ब्मसजन्यभावयो: कार्यकारणभावरहस्यम् (Dhvaṃsa- Janyabhāvayoḥ Kārya-Kāraṇabhāvarahasyam)

Navya-Nyāya Scholarship in Nabadwip
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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