972 Journal of the Asiatic Society of Bengal. [Sept., 191s 
Cc. THE GAURIYA SCHOOL. 
Of philosophical studies in old Bengal practically nothingis 
known. Along with Buddhism and Jainism some of their philo- 
sophical systems were, no doubt, studied. Of the Hindu 
sy 
Nydaya-kandali, also considered an authority. The Vedanta 
was represented on its sceptic nondualistic side by Sriharsas 
Khandana-khanda-khadya, and on its dualistic side (Vaishi 
vism) by Pirnananda Kavicakravartti’s Tativa-muktaval 
The Sankhya was also not neglected, judging from Raghunitla 
Tarkavagisa Bhattacarya’s Sadnkhya-tatva-vilasa, ® MS. 0 
which is dated 1448 a.p. It is in the Nyaya alone that ® 
vestiges of its studies have been left behind. In fact it is VY 
doubtful if Nyaya was at all studied regularly in old Gaura 
en the Turks came and burst on the land, sweeping @™¥ 
all Hindu centres of learning and forcing the pandits to i 
to other lands. For a century and half Bengal knew little pea 
It was not until Ilyas Shah had brought the greater part of = 
ernm . 
under one rule that some settled form of gavern . 
its attendant culture could become possible. During ee 
of his dynasty Hindu Bengal] recovered slowly and gt 1 
and in the following century began the Hindu Revivai. 
comparative peace induced some of the adventurous students” 
travel to Mithila, Benares and other old seats of learning: ie 
Navya Nyaya branch appears to have attracted the minds 
the more clever and. quick-witted students, and its study ™ 
soon transplanted from Mithila to Navadvipa, then the ma 
uring a period of 150 years, Navadvipa was adorned 
galaxy of philosophical stars, Raghunatha Siromani to Gadadbs" 
Bhattacarya, the products of whose brains rivalle 
—— 
1 Pirn@nanda’s Tattva-mukta yo haa gal ii the 
Sana of Sz TI els f@vali is quoted under 
: h f Sayanacarya’s Sarva-darsana-sangraha, and m there 
er than the middle of the fourteenth century. 
Ramin 
