SANSKRIT SAHITYA PARISHAD SERIES No. 4 NAVA MUKTIVADA BY Gadadhara Bhattacharyya WITH THE COMMENNTARY OF SIVARAMA Edited with a glosa in Sanskrit and a Purport in Bengali BY Kalipada Tarkacharyya Published by the SANSKRIT SAHITYA PARISHAD Shambasar Calcutia. For Members Re. 1/8 as: Price’2 Rs.PRINTED BY THE Manmatha Nath Ghose AT THE GHOSE MACHINE PRESS 58 Sibnaravan Das lane, Calcutta. —_—_—_—_—sFOREWORD BY . Dr. Adityanath Mukherjee M.A, ph. D. Principal, Govt. Sanskrit College. Calcutta. The author or rather the editor and commentator hardly needs any introduction from me, he is already so well known to the Sanskrit scholars on this side of india, Pandit Kalipada Tarkacharyya, Kavya- Vyakarana-Tarkatirtha is an eminent Sanskrit scholar of the orthodox type. His academic career was all through an exceptionally brilliant one, in almost all the examinations he won the first place, He possesses a rare mastery over the Sanskrit language. One short drama from his pen, published in the Journal of the Sanskrit Sahitya Parishad, was staged before a learned audience, and elicited the highest admiration from the scholars present. Inthe same Journal another of his big dramas is being published which is really beautiful, whether on account of its simple and lively style, or the solemn thoughts with which it abound:. Felicity of expression and depth of thought uniformiv «haracterise all his works, poems or prose pieces. Besides his labours in the domain of Sahitya or Literatare, Professor Kalipada Tarkacharyya has published many original articles on the difficult topics of Nyaya or Indian Logic, and these learned con- tributions prove him to be a deep and careful ‘thinker,(i) For many years the Professor has been regularly ‘ectuting tethe students of the Zo/ Department of the Sanskrit Sahitya Parisad, and ably ~conducting its: journal as one of the Editors. The treatise which Professor Kalipada Tarkacharyya has edited and commented on is Nava Muktevads by Gadadhara. The present volume contains the original cext, a commentary by Shivarama, and a second commentary, ukti-Dipika, by the Editor. The Editor also furnishes an elaborate introduction ani an explanation in Bengali of the purport of. the commentaries, In the course of his very interesting Introduction the Editor discusses the relative views of the six tthodox systems and arrives at the conclusion that in spite of their (apparently) divergent standpoints - they are in substantial agreement. This conclusion is the same as mine, as will appear from the following extracts from my lecture-notes on Indian Philosophy dictated some years ago to the Post-Graduate classes of the Calcutta University: “The Naiyayika and Vaiseshika systems illustrate ‘he generalising or abstracting capacity of Indian Speculation, as they are an attempt to grasp and include the whole system cf knowable things under a ‘ew fundamental or ultimate categories. Unlike the Vedanta which seems to explain away the external world, both of them attempt to reach Moksha or final liberation by a thorough analysis and investiga- tion of the external world. In the importance which:( ti) they both attach to the external world, they resemble to some extent the Sankhya system. Tae Sankhya however goes sferther than they, in asmuch as the Sankhya recognises the external world: in fact the Sankhya reaches a stage where the external world ceases to exist for the liberated Purusha. But though the Sankhya thuS eventually succeeds in shaking off the external world, it still labours under the erroneous conception of the plurality of the Purushas. This remaining step towards ultimate synthesis or final identification is taken by the Vedanta which not merely accounts for the inert world of externality and materiality as due to illusion, but effects the final synthesis of all souls by identifying them with the Universal Soul, “Thus the different systems are not really opposed to,one another, but are an attempt to reach ultimate Truth by adapting themselves to a graduated scale of understanding. They are like three concentric circles, the outer circle corresponding to the Nyaya ani the Vaiseshika which explain to the absolutely uninitiated the mystery of the outer material world by means of their several categories or ultimate notions. The middle circle represents the Sankhya which brings eall the categories ofthe external world under a siagle head viz. Prakriti. Butit does not similarly succeed in integrating the worid of Purushas whose ultimate plurality is still allowed. Now, the human mind is essentially a unity, andit gets no peace or satisfaction till it has reduced the entire plurality of things, exter-nal and internal, to the unity of a single principle or reality, Thisis the Task of the Vedanta philosophy which thus corresponds to the innermost circle: The Vedanta is thus like a field enclosed aad protected by adouble fence, astemple that is approached through two outer courtyards,” The conclusion reached by the Edétor differs in no esser tia! respects from the position indicated above. The subject of mu&ti or Release—Salvation or Redemption as it is calledin the West—is one which appeais to all human hearts, irrespective of race or creed. The view of Release taken by the author of the original treatise and by the two commentators is the orthodox Naiyayika view that it consists in the absolute cessation of pain. This purely negative view does not appeal to the Vedantin according to whose conception moksha or mukti consists in the attainment of a posi- tive sta‘e—avnanda or final bliss, a state which wdus cends beth pleasure and pain. Pleasure and pain being corc]stive the absolute anrfihilation of pain necessarily involves the final extinction of pleasure also, Be that as it may, it cannot be denied that the Nyaya view of mukti is undoubtedly true as far as it goes, and is certainly not incompatible with the Vedanta view, for final bliss presupposes the absolute cessation of. pain. The peculiarity of the Editor’s commentary, the mukii-dipika, is that it is written in esay, simple language, and armed with an elementary knowledge of the Nyaya system as furnished, for instance, by thetv) Farka-sangraka, the general reader will experience no great difficulty in following it intelligently. The text of Gadadnara and the commentary of Shivarama have"been very accurately edited, Variations. in reading are indicated in the foot-notes. GADADHARA BHATTACHARYYA (An extract from Dr. S.C, Vidhyabhusana’s History of Indian Logic. ) “tGadadhara Bhattacharyya, whose father was Jiva- charyya, was born in the district Laksmipasha, Bogra, in Eastern Bengal. He came to Nadia and became a pupil 6f the famous logician, Harirama Tarkavagisha. On the death of the teacher, Gadadhara became the head of his academy.. --Gadadhara has been called “the prince of Indian schoolmen,” with whom modern Logic reached its climax,- -He wrote numerous commentaries on Logic which are known under the general name of Gadadhari, Gacadhara Bhattachayya must be older than 1625 A, D., the date of a manuscript of his Vyutpatti-vada. His works are spread all over India, especially Southern India. He was the author of the following chief works :— (1) Tattva-chintamoni didhiti-prakashika, (2) Tattva-chintamani-vyakhya, (3) Tattva-chintamonyaloka-tika- (4) Muktavali-tika. (5) Ratnakosha-vada-rahasya.( vi) Gadadhara’s other works are :— (6) Anumana-chintamani-didhiti-tika, (7) Akhyata-vada. (8) Karaka-vada, (9) Nan-vada. (10) Pramanya-vade-didhiti-tika. (11) Buddhi-vada- ’ (12) Muktivada, (13) Vidivada. (14) Vishayata-vada. (15) Vyutpatti-vada, (16) Shakti-vada. 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