Publications
Rupa, Rasa o Sundar: Nandantattver Bhumika
Rupa, Rasa and Sundar is a Bengali book written by D.P.Chattopadhyaya. In this work, the author presents his news on three major aspects of aesthetic appreciation, viz. rupa, rasa and Sundar. There are eight chapters that deal with various aspects of aesthetic understanding. This book is an introduction to Aesthetics as D.P.Chattopadhyaya understands it.
Vakyartha Nirupaner Darshanik Paddhati (Part-1) বাক্যার্থ নিরুপনের দার্শনিক পদ্ধতি (প্রথম ভাগ)
The present book, written by Jogendranath Bagchi, is a detailed explanation of the debate concerning the nature of understanding the meaning of a sentence, a debate that different classical Indian philosophers participated in. The book is divided into five chapters: 1. Abhihitānvayavāda and Anvitābhidhānavāda as advocated by the authors of Vedāntakalpalatīkā and Nyāyamañjari, 2. Abhihitānvayavāda and Anvitābhidhānavāda as advocated by Citsukhācharya, 3. Examination of Abhihitānvayavāda and Anvitābhidhānavāda by Udayana, the author of Kusumāñjali, 4. Determining the nature of Abhihitānvayavāda and Anvitābhidhānavāda by Gaṅgeśopādhyāya, the author of Tattvacintāmaṇi and 5. Kāryānvitaśaktivāda as the conclusion of the author of Tattvacintāmaṇi.
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.