Prashastapad Bhashyam - Book Summary

Summary of Prashastapad Bhashyam with Nyayakandali Commentary and Hindi Translation

This comprehensive summary, based on the provided text, delves into the philosophical and cosmological framework presented in the Prashastapad Bhashyam, a seminal work in the Vaisheshika school of Indian philosophy. The Bhashyam, authored by Prashastapada, is a detailed commentary on the Vaisheshika Sutras of Kanada. This particular edition includes the renowned Nyayakandali commentary by Shridhara Bhatta and a Hindi translation by Pt. Durgadhara Jha, published by Sampurnanand Sanskrit Vishva Vidyalay.

The text is structured to systematically explain the core tenets of the Vaisheshika system, covering:

I. Introduction and Context:

Authority of Vedas: The preface highlights the Vedas and Upanishads as the source of knowledge for orthodox Indian philosophies (Astika Darshanas). It mentions the foundational schools of Sankhya, Vaisheshika, and Purva Mimamsa, noting that while they accept Vedic authority, they do not necessarily posit an Ishvara (God).
Origin of Theistic Philosophies: The subsequent emergence of Yoga, Nyaya, and Uttara Mimamsa (Vedanta) is explained as complementary to address the atheistic stance of the earlier schools, particularly concerning Ishvara.
The Vaisheshika System: The text explains the etymology of "Vaisheshika," linking it to "vishesha" (particularity), a unique category in the system. It also touches upon the debate regarding its relation to Sankhya and the potential influence of "vishesha" as a distinguishing factor.
Historical Context and References: The text references the Mahabharata, Puranas (Vayu, Padma), and Panini's grammar to establish the antiquity and understanding of the Vaisheshika system and its concepts, like "parimandala" (minute size) used in relation to atoms.
Jain Influence: A curious mention is made of Jain "tattvasamiksa" (analysis of realities) being influenced by Vaisheshika categories and the frequent mention of Vaisheshika in early Buddhist texts like Milindprashna.
Prashastapada's Contribution: Prashastapada is credited with authoring the "Padarthadharmasangraha," a monumental work that elaborates on Vaisheshika principles and refutes the "ardhavainashika" (semi-nihilist) perception of the Vaisheshikas. He is particularly lauded for establishing the theistic aspect of the Vaisheshika system.

II. Core Vaisheshika Concepts Explained:

The bulk of the text meticulously details the Vaisheshika categories (Padarthas) and their characteristics:

Dharma as the Key: The Vaisheshika system begins with the concept of "Dharma," defined as that which leads to both worldly prosperity and ultimate liberation (Nihshreyasa). This Dharma is characterized by both "pravritti" (active engagement) and "nivritti" (cessation). The understanding of Dharma is intrinsically linked to the knowledge of the seven Padarthas.
The Seven Padarthas:
- Dravya (Substance): Defined as that which possesses qualities or actions, and is the substrate for qualities and actions. Nine types of Dravyas are identified: Prithvi (Earth), Jala (Water), Tejas (Fire/Light), Vayu (Air), Akasha (Ether/Space), Kala (Time), Dika (Space/Direction), Atma (Self/Soul), and Manas (Mind).
  - Nitya and Anitya Dravyas: Substances are classified as eternal (Nitya) and non-eternal (Anitya). Atomic forms of Prithvi, Jala, Tejas, and Vayu, along with Akasha, Kala, Dika, Atma, and Manas are considered Nitya. All other manifestations of these elements are Anitya due to their origin.
  - Classification of Prithvi, Jala, Tejas, Vayu, Akasha: These are further categorized based on their physical attributes, sensory perception, and causal relationships. The text details their properties like form (rupa), taste (rasa), smell (gandha), touch (sparsha), number (sankhya), magnitude (parimana), distinctness (prithaktva), conjunction (samyoga), disjunction (vibhaga), priority/posteriority (paratva/aparatva), and the role of heat (pakaja) and absence of heat (apaka).
  - Tejas (Fire/Light): Its four forms (Bhauma, Divya, Audarya, Akaraja) and their characteristics are discussed.
  - Vayu (Air): Its subtle nature, motion, and role in sensory perception are elaborated.
  - Akasha (Ether): Its omnipresence, characterization as "param-mahat" (supremely great) in magnitude, and its connection to sound are explained.
  - Kala (Time) and Dika (Space/Direction): Their inherent nature and role in our perception of succession and spatial relationships are discussed.
  - Atma (Self/Soul): Its distinctness from the body and mind, its role as the knower and experiencer, and its potential eternal nature are discussed, along with arguments against its non-existence.
  - Manas (Mind): Its function as the internal instrument of cognition, its subtle and atomic nature, and its role in coordinating the external senses are explained.
- Guna (Quality): 24 Gunas are enumerated:rupa (color), rasa (taste), gandha (smell), sparsha (touch), sankhya (number), parimana (magnitude), prithaktva (distinctness), samyoga (conjunction), vibhaga (disjunction), paratva (priority), aparatva (posteriority), buddhi (cognition/intellect), sukha (happiness), duhkha (sorrow), ichha (desire), dvesha (aversion), yatna (effort), gurutva (weight), dravatva (liquidity), sneh (viscosity), samskara (tendency/impression), dharma (merit), adharma (demerit), and shabda (sound).
  - Murtaguna (Material Qualities) vs. Amurtaguna (Immaterial Qualities): The text categorizes qualities into those inherent in material substances (Murtaguna) and those inherent in immaterial substances (Amurtaguna).
  - Ubhayaguna (Dual Qualities): Some qualities are described as belonging to both.
  - Causality of Gunas: The text details how qualities arise, some from inherent properties (samskara), some from causal conjunctions (samyoga), and some from specific actions.
- Karma (Action): Actions are described as fundamental to substances. Five types are identified: utkshepan (upward movement), apakakshepan (downward movement), akunchan (contraction), prasaran (expansion), and gaman (general movement). The text clarifies that many other observed movements are specific instances of these five.
- Samanya (Generality/Universal): The concept of universals, which explains the sameness in perceiving multiple objects of the same kind (e.g., recognizing multiple cows as 'cowness'), is discussed. Universals are classified into Para (highest, e.g., Existence/Satta) and Apara (lower, e.g., Cowness, Clayness).
- Vishesha (Particularity): This unique Vaisheshika category refers to the subtle, indistinguishable particulars that differentiate eternal substances (like atoms, souls, and ether). These are considered ultimately indescribable.
- Samavaya (Inherence): This is a unique Vaisheshika category describing the inseparable, eternal relation between substance and its qualities, or between the whole and its parts. It is the cause of "apprehension of inherence."
- Abhava (Non-existence): This category, initially absent in Kanada's sutras but elaborated by Prashastapada and subsequent commentators, deals with different types of negation: Anyonyabhava (Reciprocal Non-existence), Pragabhava (Antecedent Non-existence), Pradhvamsabhava (Subsequent Non-existence), and Atyantabhava (Absolute Non-existence).
Causality: The text discusses the Vaisheshika theory of causality, emphasizing the role of atoms and the principle of "asatkaryavada" (effect does not pre-exist in the cause).
Theistic Elements: Prashastapada's significant contribution in integrating the concept of Ishvara (God) as the efficient cause of the universe, particularly in relation to the atomic creation and the ultimate liberation, is highlighted.
Epistemology (Pramanas): The text implicitly discusses the valid means of knowledge (Pramanas) in the Vaisheshika system, primarily Pratyaksha (Perception) and Anumana (Inference). It engages in detailed refutations of alternative epistemological claims.
Theory of Arguments (Hetvabhasas): A significant portion is dedicated to the analysis of fallacies in reasoning (Hetvabhasas) to ensure sound inferential processes, drawing from the Nyaya tradition.

III. Commentary and Translation:

Nyayakandali's Significance: Shridhara Bhatta's "Nyayakandali" is praised for its comprehensiveness, clarity, and novel arguments, surpassing earlier commentaries. The name "Kandali" is suggested to be a tribute to Ravana's lost commentary on Vaisheshika.
Hindi Translation's Value: The Hindi translation by Pt. Durgadhara Jha is acknowledged for making this complex philosophical text accessible to a wider audience.
Editorial Work: The text showcases meticulous editorial efforts in cross-referencing, rectifying minor textual discrepancies, and aligning the Sanskrit text with the Hindi translation.

IV. Key Philosophical Debates and Arguments:

The text actively engages with and refutes opposing philosophical viewpoints, particularly from:

Buddhism: The Vaisheshika concept of atomic creation, eternality of substances, and the nature of self are contrasted with Buddhist doctrines. Arguments against Buddhist theories of momentariness (Kshanikavada) and nihilism are presented.
Other Indian Schools: Debates with Sankhya, Vedanta, and Mimamsa on concepts like the self, liberation, and the nature of universals are alluded to.
Internal Vaisheshika Debates: The text touches upon differences among Vaisheshika scholars regarding the interpretation of certain sutras, particularly concerning the status of "Abhava" (non-existence) and the explanation of "Prakarana."

V. Conclusion:

The summary of the text reveals "Prashastapad Bhashyam" as a foundational text for understanding the Vaisheshika system. Its detailed analysis of reality, causality, epistemology, and theistic elements, along with the insightful commentary of Nyayakandali, provides a rich philosophical tapestry. The work underscores the Vaisheshika goal of achieving liberation through right knowledge of reality.

This summary aims to encapsulate the essence of the provided text, highlighting its key philosophical contributions and its place within the broader landscape of Indian philosophical thought.