Vyomvati Part 01

Here's a comprehensive summary of the provided Jain text, "Vyomvati Part 01":

Book Title: Vyomvati Part 01 Author: Vyomasivacharya Editor: Gaurinath Shastri Publisher: Sampurnanand Sanskrit Vishvavidyalaya, Varanasi Publication Year: 1983 (Vikram Samvat 2039, Shaka Samvat 1904) Catalog Link: https://jainqq.org/explore/020943/1

Overall Subject:

"Vyomvati Part 01" is the first volume of a commentary by Vyomasivacharya on Prasastapada's Padarthadharmasamgraha. This work is crucial in understanding the Vaiseṣika school of Indian philosophy, which focuses on the nature of reality and knowledge.

Key Information and Summary Points:

1. Nature of the Work: Vyomavati is described as one of the earliest and most lucid commentaries on Prasastapada's Padarthadharmasamgraha. While Padarthadharmasamgraha is often called a bhasya (commentary) on Kanada's Vaiseṣika-sūtras, it is also viewed as an original contribution to the Vaiseṣika system.

2. Author Identification and Chronology (Vyomasivacharya):

   • The exact identity, age, and origin of the author Vyomasivacharya are still debated.
   • The preface suggests that the author's name is also mentioned as Sivāditya Miśra, author of Saptapadārthi. This identification is based on manuscript colophons and theories linking him to the Virasaiva school.
   • However, a comparative study of Vyomavati and Saptapadārthi reveals significant divergences in views on identical philosophical problems, making a direct identification uncertain.
   • A more plausible theory places Vyomasivacharya as the fifth spiritual successor to Purandara Guru alias Mattamayūranātha.
   • An inscription from Ranode mentions a Vyomasiva who was well-versed in various Indian philosophical systems (Nyaya-Vaisheshika, Mimamsa, Buddhist, Jain, Sankhya, and Charvaka).
   • The inscription also indicates that Vyomasiva's Guru was Hṛdayeśa, who was a disciple of Sadāśiva, disciple of Purandara.
   • If the patron Avanti mentioned in the inscription is identified with the Maukhari King Avanti (c. 565 A.D.), then Vyomasiva could be placed around 625-640 A.D.
   • Vyomasiva's reference to Kadambari as an incomplete work suggests he lived after Baṇabhaṭṭa (contemporary of Harṣa, 606-645 A.D.).
   • His refutation of views mentioned by Mandana and Akalanka (end of 8th and beginning of 9th century A.D.) further supports a dating in the second half of the 7th century A.D.

3. Commentary's Strengths and Unique Features:

   • Vyomavati is praised for its clarity of exposition, exceeding other commentaries on Prasastapada.
   • The commentator cites several Vaiseṣika-sūtras not found in commentaries by other known scholars like Candrānanda, Vādindra, and Śankara Miśra. This suggests Vyomasiva might have had access to an older or more complete version of the Vaiseṣika-sūtras.
   • He introduces and discusses views of other commentators, suggesting a lineage of commentary before him whose works are now lost.
   • Vyomasiva cites a unique sūtra supporting the concept of citrarūpa (varied form) in relation to earth.
   • He deviates from the Sūtakāra (Kanada) in his enumeration of pramanas (means of valid knowledge), e.g., not strictly following the sequence of pratyaksa, anumana, and śabda.
   • He displays deep familiarity with Dharmakirti's works, quoting from the Hetubindu and referencing his views on pratyāmnāya or upanaya.
   • Vyomasiva does not engage with or refute Śankarācārya's views, suggesting he predates Śankara.

4. Geographical Location:

   • The text provides clues to Vyomasiva's likely geographical location.
   • His definition of the southern direction, referencing the sun's midday path, suggests he may have lived north of the Tropic of Cancer, possibly not having witnessed the sun directly overhead (zenith).
   • References to places like Kedāragiri, Pañcapura, and Panyapura (possibly Pañjagoda near the Swat river in North-West India) point towards a North or North-Western Indian dwelling.
   • His explanation of Prasastapada's term vāhika as possibly relating to "Herat" also suggests a North-Western Indian context.

5. Philosophical Discussions and Debates:

   • Vyomasiva engages in criticism of the Sankhya system, quoting Vindhyavāsin and Āsuri rather than Īśvarakṛṣṇa (author of Sankhyakārikā).
   • The text delves into discussions on moksha (liberation), karma, dharma, adharma, and the nature of the soul (ātman).
   • It explores different interpretations of philosophical concepts like pramāṇa (means of knowledge), hetvābhāsa (fallacies of inference), and the mokṣa definition as the absolute cessation of all nine types of soul-related special qualities (navānāmātma-viśeṣaguṇānāmatyantocchitti).
   • The commentary includes refutations of Buddhist and other philosophical schools' views.
   • There are detailed analyses of the categories (padārthas) of Vaisheshika, including substance (dravya), qualities (guṇa), action (karma), universality (sāmānya), particularity (viśeṣa), and inherence (samavāya), discussing their nature, classifications, and relationships.
   • The text features extensive debates on the definition and nature of moksha, contrasting the view of absolute cessation of qualities with concepts of bliss and the role of knowledge.
   • It addresses the Buddhist concept of śūnyavāda (emptiness) and vijñānamātra (consciousness only).
   • The text also engages with Jain arguments and refutes them.

6. The Current Edition:

   • This edition published by Sampurnanand Sanskrit University aims to address perceived shortcomings in the first edition (1930, Chowkhamba Sanskrit Series).
   • The editor (Gaurinath Shastri) notes issues like "eight text errors" (aṣṭapāṭhadoṣa) in the first edition, leading to difficulties in understanding the meaning and creating lengthy, unbroken paragraphs.
   • This new edition attempts to correct erroneous readings, provide context for cited texts (like Vaiseṣika-sūtras, Pramāṇa-vārttika, Mīmāṃsā-śloka-vārttika), and break down long passages for clarity.
   • The editor acknowledges the invaluable assistance of Pandit Vibhutibhushan Bhattacharya and Dr. Janaki Prasad Dwivedi.

In essence, "Vyomvati Part 01" is a critical and early commentary on a foundational text of the Vaiseṣika school, offering profound philosophical analysis, engaging in debates with various contemporary schools of thought, and providing significant insights into the development of Indian philosophy.