Vyomvati Part 02 - Book Summary

This is a comprehensive summary of the Jain text "Vyomvati Part 02," authored by Vyomshivacharya and edited by Gaurinath Shastri, published by Sampurnanand Sanskrit University, Varanasi. The text is a commentary on a work likely related to the Prashastapada Bhashya, a foundational text in the Vaisheshika school of Indian philosophy, which is closely aligned with Jain thought in many of its metaphysical and epistemological discussions.

Here's a breakdown of the content based on the provided pages:

Overall Nature of the Work:

Title: Vyomvati Part 02 (व्योमवती द्वितीयो भागः)
Author: Vyomshivacharya (व्योमशिवाचार्यप्रणीता)
Editor: Gaurinath Shastri (सम्पादकः श्रीगौरीनाथशास्त्री)
Publisher: Sampurnanand Sanskrit University, Varanasi (सम्पूर्णानन्दसंस्कृतविश्वविद्यालयः वाराणसी)
Series: M. M. Sivakumaraśāstri-granthamālā (म० म० शिवकुमारशास्त्रि-ग्रन्थमाला), Vol. 6.
Content: This is the second and final part of the Vyomvati commentary. It is a Sanskrit text.

Key Themes and Content (Based on the Table of Contents and introductory remarks):

The introduction (Page 6) highlights several key aspects of Vyomshivacharya's commentary:

Elaboration on Numerous Unknown Concepts: The author discusses many concepts that were not widely known at the time.
Critique of Dharmakirti and Kumarila: Vyomshivacharya extensively refutes the philosophical positions of Dharmakirti (Buddhist epistemologist) and Kumarila Bhatta (Mimamsa philosopher). This suggests a polemical engagement with prominent philosophical schools of the era.
Clarity of Language: Despite the complexity of the subject matter, the author's style is praised for its clarity and directness, distinguishing him from other commentators.
Respect for Gurus: Vyomshivacharya frequently refers to and reveres the teachings of his gurus.
Discussion of Other Commentaries: The text also references and contrasts its views with other contemporary commentaries on the Prashastapada Bhashya, indicated by phrases like "Anye tu" (Others say...).
Detailed Examination of Pramanas (Sources of Knowledge): A significant portion of the text seems dedicated to the theory of knowledge, particularly the nature and scope of pramanas.
- Debate on Shabda (Word/Testimony): A key point of discussion is whether the word 'Shabda' should be included within 'Anumana' (Inference) due to its inherent causal nature. Vyomshivacharya argues that 'Shabda' (as aptokta or the word of an authoritative person) is a valid pramana in its own right and not reducible to inference.
- Pramana Theory: The commentary contrasts the view of Gautama (founder of Nyaya school, who recognizes three pramanas: pratyaksha, anumana, shabda) with Vasubandhu's Nyayasara (which refutes the separate validity of upamana). Vyomshivacharya, aligning with his gurus, upholds the Vaisheshika school's view of pratyaksha, anumana, and shabda as the primary means of knowledge.

Structure and Topics Covered (From the Table of Contents - Pages 7-23):

The Vyomvati meticulously analyzes the categories (padarthas) of Vaisheshika philosophy, focusing heavily on Guna (Qualities) and Karma (Action).

Chapter 1: Guna-sadharanya (Commonality of Qualities)

This section establishes the fundamental characteristics of qualities:

Being inherent to a substance (dravya-ashrita).
Being inactive (nishkriya).
Not being self-subsistent (aguna-vattva).
Classification of qualities based on:
- Perception: Murta (material) vs. Amurta (immaterial) vs. Murta-Amurta (both).
- Support: Qualities residing in many substances vs. qualities residing in a single substance.
- Generality: Vishesha-guna (specific qualities) vs. Samanya-guna (universal qualities).
- Sensory Perception: Qualities perceived by one sense organ, two sense organs, internal senses (antahkarana), or beyond senses (atindriya).
- Causality: Qualities preceded by a cause vs. qualities not preceded by a cause.
- Nature of Existence: Avyāpyavṛtti (partially pervading) vs. Āśrayavyāpi (fully pervading the substrate).
- Duration: Qualities existing as long as the substance (yāvad-dravya-bhāvin) vs. qualities not existing as long as the substance (ā-vadr-dravya-bhāvin).
- Production: Qualities arising from pāka (transformation/heat), destruction of prior forms, etc.
- Specific Qualities vs. General Qualities: Identifying which qualities fall into which category and defining the criteria for classification (e.g., being unique to a substance, being perceived by a specific sense).

Chapter 2: Guna-vaidharmya (Divergence/Differences among Qualities)

This section details the unique characteristics of individual qualities:

Rupa (Color): Perceived by sight (chakshur-grahyam), residing in earth, water, and fire; essential for perceiving substances.
Rasa (Taste): Perceived by tongue (rasana-grahyam), residing in earth and water; linked to life, nourishment, strength, and health.
Gandha (Smell): Perceived by nose (ghraana-grahyam), residing in earth; also classified as fragrant and non-fragrant.
Sparsha (Touch): Perceived by skin (tvak-indriya-grahyam), residing in earth, water, fire, and air; classified as cold, hot, and neutral.
Other Qualities: Number (sankhya), Magnitude (parimana), Separation (prithaktva), Connection (samyoga), Disjunction (vibhaga), Posteriority/Priority (paratva-aparatva), Weight (gurutva), Fluidity (dravatva), Viscosity (sneha), Sound (shabda), Intellect (buddhi), Pleasure (sukha), Pain (duhkha), Desire (ichchha), Aversion (dvesha), Effort (prayatna), Merit/Demerit (dharma-adharma), Impressions (samskara), and a debate about * Shabda* being included in anumana.

Chapter 3: Karma-sadharanya (Commonality of Actions)

This part likely deals with the common characteristics of actions. The table of contents lists:

Actions (karma) and their divisions (vibhāga).
Classification of actions based on their effects or causes.
Discussion on the five types of actions (jāti-pañcakatva).
The process of generation of actions related to causal efficacy (sat-pratyaya) and non-causal efficacy (asat-pratyaya).

Chapter 4: Karma-vaidharmya (Divergence/Differences among Actions)

This section would delve into the specific types of actions, their causes, and effects, potentially including discussions on:

Utkṣepaṇa (upward movement), Avasepaṇa (downward movement), Ākuñcana (contraction), Prasāraṇa (expansion), and Gamana (general locomotion).
The distinction between actions caused by specific factors (like weight causing falling) and those not.
The role of effort (prayatna) and desire (ichchha) in causing actions.
The nature of vega (force/momentum) and samskara (impressions).

Subsequent Chapters Mentioned in the Table of Contents:

Gurutva-vaidharmya: Differences in the quality of heaviness.
Dravatva-vaidharmya: Differences in the quality of fluidity.
Sneha-vaidharmya: Differences in viscosity/oiliness.
Samskara-vaidharmya: Differences in mental impressions/tendencies.
Dharma (Adṛṣṭa)-vaidharmya: Differences in merit/demerit (often linked to karma).
Identification of various qualities: The text categorizes qualities into Mūrta (material), Amūrta (immaterial), and Ubaya (both).
Classification of qualities by support: Anekaśritāḥ (supported by many) and Ekāśritāḥ (supported by one).
Discussion on Vishesha-gunas (Specific Qualities) and Samanya-gunas (General Qualities): Defining and differentiating these categories.
Qualities perceived by specific senses: Distinguishing those perceived by one sense versus multiple senses.
Qualities perceived by internal senses and beyond senses.
Qualities that are preceded by a cause vs. not.
Qualities arising from conjunction, action, disjunction, etc.
Qualities dependent on intellect, and those initiating similar or dissimilar categories.
Qualities initiating in the same substrate vs. other substrates.
Qualities that are causes of actions.
Qualities that are auxiliary causes.
Qualities that are efficient causes.
Qualities that are not causes.
Qualities that are avyāpyavṛtti (not pervading the entire substrate) vs. āśrayavyāpino (pervading the substrate).
Qualities that exist for the duration of the substance vs. those that don't.
The generation of qualities like color through pāka (transformation).
The destruction of the substance and the generation of color in atoms after the destruction of the previous form.
The process of generation of color, etc., in artifacts like pots.
The generation of colors, etc., in atoms themselves through pāka.
Differences in Number (sankhya) and the process of generation and destruction of duality (dvita) and trinity (tritva).
Differences in Magnitude (parimana) and the process of its generation and destruction.
Differences in Separation (prithaktva) and the process of its generation and destruction.
Differences in Conjunction (samyoga) and the process of its generation and destruction.
Differences in Disjunction (vibhaga) and its various types, generation, and destruction.
Differences in Posteriority/Priority (paratva-aparatva).
Inclusion of Absence (abhava) in inference, and its generation and destruction.
Assertion of the authority of aitihya (traditional hearsay).
Elucidation of parārthānumāna (inference for others).
The objective (uddeśa) and definition (nirupaṇa) of various categories.
Explanation of pratyakṣa (direct perception) and anumāna (inference) and their limitations.
Discussion on yoga-pratyakṣa (yogic perception).
Analysis of the fruit of pratyakṣa.
Definition of aushadha-jñāna (medicinal knowledge) and laingika-jñāna (inferential knowledge).
The non-difference of realized vision (siddha-darśana) from other forms of knowledge.
Differences in Pleasure (sukha) and Pain (duhkha).
Differences in Desire (ichchha) and Aversion (dvesha).
Differences in Effort (prayatna).
Differences in Weight (gurutva).
Differences in Fluidity (dravatva) and its types.
Differences in Viscosity (sneha).
Differences in Impressions (samskara) and their types.
Assertion of the authority of word (shabda) as testimony.
Inclusion of arthāpatti (postulation) within inference.
Inclusion of sambhava (possibility) within inference.
Common characteristics of Brahmins, etc., and their respective duties.
Duties of individuals in different stages of life (āśramin).
Differences in adharma (demerit).
Commonalities of Actions (karma-sādharmya) and their divisions, definitions, and the concept of five kinds of karma.
The theory of the five characteristics of karma.
The process of generation of actions related to good (sat) and bad (asat) causes.
General description (nirupaṇa) and its divisions.
Superior (para) vs. Inferior (apara) generality.
Specific description (viśeṣa-nirupaṇa).
Description of Samavaya (Inherence) and its difference from Vaidharmya.
Appendices (Parishista): Four appendices are mentioned, likely containing supplementary information or discussions.

Philosophical Engagements:

Refutation of Buddhist and Mimamsa views: The text actively engages with and refutes arguments from prominent Buddhist (Dharmakirti) and Mimamsa (Kumarila Bhatta) philosophers. This is a significant aspect, indicating a strong apologetic and critical stance.
Emphasis on Jain Epistemology and Metaphysics: The detailed analysis of pramanas and padarthas points towards a thorough exposition of Jain philosophical doctrines, particularly in relation to perception, inference, and the nature of reality.
Internal Jain Debates: The text likely reflects internal discussions within Jain philosophy, possibly addressing different interpretations of Vaisheshika or Nyaya concepts within a Jain framework.

Significance:

This text appears to be a valuable resource for understanding the Jain interpretation and critique of core Vaisheshika and Nyaya philosophical concepts. Its detailed analytical approach, engagement with other schools, and discussion of subtle points in epistemology and metaphysics make it a crucial work for scholars of Indian philosophy and Jainism. The editor's reputation as Vice-Chancellor of Sampurnanand Sanskrit University adds academic weight to the publication.