Inference of god', (isvaranumana) and 'Comparison' (upamana) of the Tattva Cintamani of Gangesa constitute the third volume of the Tattva Cintamani.
The Significance of 'Inference of god' (isvaranumana) and 'Comparison' (upamana) of the Tattva cintamani cannot be stressed adequately in the context of philosophy and logic. They have established god (isvara) as the agent (producer) (karta) of the creation of the universe (jagat) and comparison as the third means of valid knowledge (pramana) respectively. They have also established that inference is the only means, which can prove god as the producing agent, and also that comparison is the third means of valid knowledge, which proves the expressed meaningness of the expressed meaning (sadhya sadhana) on account of the likeness (sadharmyat).
The book 'Inference of god' (isvaranumana) establishes the existence of god by the inference such as "The elements such as the earth (ksityadi) have a producing agent (sakartykam), because of being products or effects (karyatvat)".
The book "Inference of god also establishes that the separate category of burning power (daha sakti) need not be admitted as the same burning power amounts to only the causality of the cause of fire. (karanatva).
Also, the book "Inference of god" establishes that only the destruction of the sufferings (duhkha dhavamsa) constitutes the final emancipation (moksa) or human goal (purusartha).
Also, the book 'Comparison' establishes the Pracya-nyāya position that the knowledge of the likeness, associated with the recollection of the meaning of the instructive analogical statement (atidesa vakyartha smarana), ie. comparison (upamana), produces the knowledge of the distinction of the particular cause of the use of the word 'bos-gavaeus', ie, the bos-gavaeusness (pravrtti nimitta visesa) .
Also, the book 'Comparison' establishes the general position of the Nyaya that the knowledge of the likeness of the relational subjunct such as the bos-gavaeus to the relational adjunct such as the cow, constitutes the comparison; and also that it produces the conclusive knowledge that the bos gavaeus' is the expressed meaning of the word 'bos-guvaeus'.
English translations of the books 'Inference of god' (isvaranumana) and Comparison' (upamana) of the Tattva cintamani of Gangesa fulfil the long felt need for a complete translation of the Tattva cintamani with introduction and the Sanskrit text as 'Perception' (Pratyaksa)', 'Inference' (Anumana) and 'Word' (Sabda) of the Tattva cintamani have already been rendered into English with introductions and Sanskrti texts by this author.
The Methodology adapted for the translation of 'Inference of good' (anumana) and 'Comparison' (upamana) is a standard one. The books of 'Inference of god' (Anumana) and 'Comparison' (upamana) of T.C. are numbered as III.1. and III. ii. respectively in both Sanskrt texts and corresponding English translations. Also, the English translations of all the passages, which are numbered, are followed by explanatory notes for the ellucidation of the technicalities of the passages. Further, the General introduction provides subject matters of both 'Inference of god' and 'Comparison' for introducing the readers with the subject matters of both.
I would like to take this opportunity to express my sincere gratitude to my teachers, Prof. J.F Staal, Prof R.P. Goldman, of U.C Berkeley; Prof N.S. Ramannjatata-charya and Prof. Shri Krsna Sharma of Tirupati, and Prof. Arcaka Venkannacharya of Mysore without whose teachings, I would not have been able to bring out this Volume. Also, I would like to thank my family members, Mrs. S.V. Bhatta, Mr. Giridhar V.Bhat and Mrs. Mangala gouri G. Bhat for their encouragement and help. Finally, I would like to thank the publishers, Mr. Ravi Malhotra and Deepak Malhotra of E.B.L. for publishing this work.
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