Indian Philosophy v2.c24.s2.54

v2.c24.s2.54

Gaṅgeśa’s *Tattvacintāmaṇi* is the standard text of the modern school.¹ Vardhamāna, the son of Gaṅgeśa, continued the tradition in his works. Jayadeva wrote a commentary on *Tattvacintāmaṇi* called the *Āloka* (thirteenth century). Vāsudeva Sārvabhauma’s *Tattvacintāmaṇivyākhyā* may be regarded as the first great work of the Navadvīpa (Nuddea) school, and it belongs to the end of the fifteenth or the beginning of the sixteenth century. He was fortunate in his disciples, the chief of them being Caitanya, the famous Vaiṣṇava reformer, Raghunātha, the renowned logician and the author of *Dīdhiti* and *Padārthakhaṇḍana*,² Raghunandana, the famous jurist, and Kṛṣṇānanda, the great authority on Tāntrik rites. Though Gaṅgeśa wrote only on the four pramāṇas, and did not concern himself directly with the metaphysical implications, Raghunātha, like some other writers of this school, showed much interest in metaphysics also. Jagadīśa (end of the sixteenth century) and Gadādhara (seventeenth century) are well-known logicians of this school. Annaṃ Bhaṭṭa³ (seventeenth century), a Brahmin of Andhra, tried to evolve a consistent system from out of the ancient and the modern Nyāya and the Vaiśeṣika philosophy, though his views leaned towards the ancient Nyāya. His *Tarkasaṃgraha* and *Dīpikā* are popular manuals of the Nyāya-Vaiśeṣika school. Vallabha’s *Nyāyatitavatī*, Viśvanātha’s *Nyāyasūtravṛtti* (seventeenth century) are other works of some importance.⁴