Prologue And Epilogue Verses Of Vacaspati Misra I

This article, "Prologue and Epilogue Verses of Vacaspati Misra I" by Ashok Aklujkar, published by Ashok Aklujkar, analyzes the introductory (prologue) and concluding (epilogue) verses of various works attributed to the philosopher Vacaspati Misra I. The author's primary goal is to shed light on Vacaspati's life and scholarly career through a textual-critical examination of these verses.

Here's a breakdown of the key points covered in the article:

1. Introduction and Methodology:

• Aklujkar's interest is sparked by a potential connection between verses at the end of the Yukti-dipikā manuscript and Vacaspati's commentary on Mandana Misra's Brahma-siddhi.
• To assess this, he studied the prologue and epilogue verses of Vacaspati's works, including verses found in the middle of some texts, to understand his verse style.
• The aim is to offer new insights into Vacaspati's life or refine existing conjectures.
• The article focuses primarily on mangala (auspicious invocation) verses in prologues, as other types of prologue verses are too context-dependent to reveal consistent patterns for authorship attribution.
• Abbreviations like ms (manuscript), ed (editor), edo (edition), comm (commentary), and vol (volume) are used.

2. Analysis of Vacaspati's Works and Verses:

The article systematically examines the prologue and epilogue verses of several of Vacaspati's works:

• Nyaya-kanika:

  • The first verse (parāmrstaḥ klesaiḥ...) is analyzed. Aklujkar suggests it might not be authentically by Vacaspati or might have been relocated from another work. He notes that despite this, it has been in its current position for at least 600 years, as evidenced by commentaries.
  • The verse praises Vishnu, which is unusual as most of Vacaspati's other verses show a liberal approach to deities or a preference for Shiva.
  • Aklujkar discusses the scholarly context of the Nyaya-kanika's prologue and its relation to the Yoga-sutras.

• Tattva-bindu:

  • The initial verses are examined, highlighting Vacaspati's liberal approach to deity worship.
  • The concluding verses (tattva-bindu-paramarsa... and sarirakāntaya punyante...) are analyzed, with a discussion on a variant reading and potential parallels with other works. The authenticity of the second concluding verse is questioned.

• Nyaya-suci-nibandha:

  • Both the beginning and concluding verses are presented.
  • Aklujkar argues that this work might be more of a scholarly service (like editing or bibliography) than a primary philosophical treatise.
  • He proposes a revised chronology, suggesting the Nyaya-suci-nibandha was a by-product of his work on the Nyaya-värttika-tatparya-tika.

• Nyaya-värttika-tatparya-tika:

  • The prologue verses, including the one praising Shiva, are discussed.
  • The concluding verses are analyzed, noting the reuse of verses from the Nyaya-suci-nibandha.

• Tattva-kaumudi:

  • The opening verses are presented, invoking Kapila and other sages associated with the Sankhya system.
  • The concluding verse (manasi kumudani...) is critically examined, with strong doubts raised about its authenticity by Vacaspati. The verse uses a third-person honorific for Vacaspati, unlike his more personal verses. Its placement in manuscripts also suggests it might be an addition.

• Tattva-vaisaradi:

  • The prologue verses are analyzed, including invocations to Shiva, Vishnu, and Vyasa.
  • The epilogue verse is discussed, noting its summary nature and potential as an auspicious closing, even if not a typical epilogue.

• Bhamati (Commentary on Sankara's Brahma-sutra-bhasya):

  • The article focuses on the prologue and epilogue verses of the Bhamati.
  • Verse 4 of the Nyaya-kanika prologue is found to be identical with the last verse of the Bhamati prologue. This redeployment of verses is discussed as a significant aspect of Vacaspati's scholarly practice.
  • Aklujkar speculates that this repetition indicates a personal reverence for Mandana (the Nyaya-kanika's author) and Sankara (the Bhamati's subject).
  • The authenticity and necessity of the first verse of the Nyaya-kanika prologue are questioned.
  • The article delves into the possible interpolation of a verse in the Bhamati.
  • It discusses the possibility that the fourth chapter of the Bhamati was finalized by Vacaspati's student, Sanatana, after Vacaspati's incapacitation or death.

3. Key Discoveries and Speculations:

• Verse Redeployment: Vacaspati likely reused his own verses in different works, a practice considered acceptable in his time. This is observed between the Nyaya-kanika and Bhamati, and the Nyaya-suci-nibandha and Nyaya-värttika-tatparya-tika.
• Chronology Adjustment: The reuse of verses suggests that the Nyaya-suci-nibandha might have been a product of Vacaspati's study for the Nyaya-värttika-tatparya-tika, potentially necessitating a revision of the chronological order of his works.
• Personal Reverence: Vacaspati expresses deep reverence for his predecessors, particularly Mandana and Sankara, possibly indicating a personal connection beyond just intellectual engagement.
• Guru and Father: The philosopher Tri-locana is identified as Vacaspati's guru and "very probably" also his father.
• Geographical Origin: While Vacaspati is traditionally associated with Mithila or Bihar, Aklujkar suggests keeping an open mind about his birthplace and residence, considering the possibility of him spending time in Karnataka.
• Encountering Jealousy: Several verses suggest Vacaspati faced significant jealousy and criticism from contemporaries.
• Textual Authenticity: The article raises doubts about the authenticity of certain verses attributed to Vacaspati, particularly the concluding verse of the Tattva-kaumudi.
• Ruler Nrga: Vacaspati praises a ruler named Nrga, and identifying this figure is presented as a key to determining Vacaspati's time and domicile.

4. Conclusion:

The article aims to provide a more nuanced understanding of Vacaspati Misra I's scholarly life by meticulously analyzing his introductory and concluding verses. It highlights his writing practices, intellectual influences, and possible biographical details, inviting further critical editions and research to confirm these findings. The study underscores the importance of these often-overlooked verses in reconstructing the life and work of a significant Indian philosopher.