In the history of Advaita literature, Vachaspatimisra stands out as a prominent figure. He is well-known as the author of the commentary – Bhamati on Sri Sankara’s bhashya on the Brahma-sutra. In the concluding verses of the Bhamati Vachaspati enumerates his other works. And, they are as follows: the Nyayakanika (a commentary on Mandana’s Vidhiviveka), the Brahmatattvasamiksha (a commentary on Mandana’s Brahmasiddhi), the Tattvabindu (a discussion of language in its relation to meaning), the Nyayavartikatatparyatika (a commentary on Udyotakara’s Nyayavartika), the Nyayasuchinibandha (perhaps written as a supplement to the Tatparyatika), the Sankhyatattva-kaumudi (a commentary on Isvarakrishna’s Sankhyakarika), the Tattvavaisaradi (a commentary on Vyasa’s Yogabhashya), and the Bhamati (a commentary on Sankara’s Sarirakamimamsabhashya). All the works have been published with the exception of the Brahmatattvasamiksha.
The Bhamati itself has been commented on by other Advaitic writers. Amalananda (13th Century A.D.) wrote his Kalpataru on the Bhamati. The Kalpataru in turn formed the subject of two commentaries, the Parimala of Appayyadikshita (16th Century A.D.) and the Abhoga of Lakshminrisimha (17th Century A.D.). Other commentaries on the Bhamati are (1) the Bhamativyakhya or Rijuprakasika by Akhandananda, (2) the Bhamati-tilaka and (3) the Bhamativilasa.
Date of Vachaspatimisra
On the strength of a reference in the Nyayasuchinibandha, Prof. Dasgupta has come to the conclusion1 that Vachaspatimisra must have flourished in the first half of the ninth century A.D.
The name of the Bhamati is identified with one of the two main streams of Sankara Advaita. The views of Padmapada as interpreted by Prakasatman in his Vivarana are known as the tenets of the Vivaranaprasthana while the views of Vachapatimisra are known as the tenets of the Brahmatiprasthana. We shall now briefly set forth the differences between the two view-points.
1. Vachaspatimisra holds that performance of rituals and other duties relating to one’s stage and order of life generate in the mind of the aspirant the desire to know Brahman. While commenting on the section known as Sarvapekshadhikarana (iii, iv, vi) Vachaspatimisra states that knowledge of Brahman for its rise requires the performance of rituals which generates in the mind of the aspirant the desire to know Brahman; and the Upanishadic text ‘vividishanti yajnena’ states so.
utpattau jnanasya karmapeksha vidyate vividishot-
padadvara, vividishanti yajnena iti sruteh.
This view is reiterated by him in his commentary on Sankara’s bhashya on the aphorism ‘sarvathapi cha ta evo’bhayalingam’ (iii, xxxiv)2. Prakasatman, on the other hand, maintains that the performances of rituals, etc., are responsible for giving rise to the knowledge of Brahman. In his Vivarana3 as well as in his work Sarirakanyayasangraha he affirms this view.
According to both the views, the performance of rituals and other duties belonging to one’s class of life must be given up after the rise of the desire to know Brahman. But, while according to Vachaspatimisra the utility of karma ceases with merely giving rise to the desire to know Brahman, according to Prakastman the results of the performed deeds are operative till the rise of the knowledge of Brahman. The former view is known as vividishapaksha; and the latter one, as vedanapaksha.
1. See Das Gupta, History of Indian Philosophy, II, 107.
2. See Bhamati, Nirnayasagar Press, 1909, p.30.
3. Vide Panchapadikavivarana, Govt. Oriental Manuscripts Library Edn., 1958, pp. 37, 543, 554.
4. See Bhamati, p. 31.
5. Vivarana, pp. 403–408.
6. Vivarana, p. 408.
7. Bhamati on iii, iv, 26.
8. See Bhamati, p. 826.
9. Bhamati: ‘anyatah prapta eva hi sravanadayo vidhisarupaih vakyair-anudyante, na chanuvado’ prayojanah pravritti viseshakaratvat–(pp. 84-85).
Vide also: na cha chintasakshatakarayoh vidhiriti tattvasamikshayam asmabhih upapaditam – (pp. 649-650).
10. Bhamati, pp. 71, 802.
11. Vivarana, pp. 29-30.
12. See Bhamati on Sankara’s bhashya on the Brahma–sutra, 3-2-3; 2-1-4; and 2-3-11.
13. Vivarana., p. 760.
14. p. 210. Vide also p. 219
15. See Bhamati on 1-4-1.
16. See Vivarana, p. 99. For more details see Brahmanandiyabhavaprakasa, Edited by Sri V. Subramania Sastri and published by The Private Secretary to His Highness The Maharaja of Cochin, (1961), p. 12.
Various theories have been set forth in order to understand the truth. Although the theories are not ultimately true, yet they are helpful in realizing the ultimate truth. Just as alphabets are useful in understanding the sounds, though they are less true than sounds being mere lines, the theories that are set forth by Vachaspatimisra, Prakasatman and others are helpful in leading the aspirant to liberation, though they are less true than the latter. These theories, though different, lead one to the same goal, that is, liberation.
17. See Vivarana, pp. 211, 213 and 224.