CHAPTER -1

KAN ADA'S
VAISESTKASUTRA
AND
ITS COMMENTARIES
 KAN AD A^S VAISESIKA SUTRA AND ITS COMMENTARIES
• r- • _ _ ^ ^

In India the term 'Darsana' is used instead of the term

philosophy in its widest etymological sense. Philosophy literally

means 'love of wisdom'. The term darsana is defined as 'drsyate anena

iti darsanam.'' Philosophy signifies a natural and necessary urge in

human beings to know themselves and the world in which they 'live

and move and have their being.'^ Philosophy mainly deals with the

nature of the universe in which we live, the nature of soul and its destiny

and the nature of God or the Absolute. Philosophy is the art of thinking

all things logically, systematically and persistently.

1. Chandradhar Sharma - A Critical Survey of Indian Philosophy^Motilal

Banaisidass Publishers Delhi 2000 R 13
2. Sinha Jadunatha - Introduction to Indian Philosophy, vol. ii Motilal Banarsidass
Publishers Delhi 1997 P 6
-:1 :-
 Philosophy systematizes our scientific knowledge and moral

aesthetic and religious experiences. The method of philosophy is

logical and rational. In the world there are many type of philosophies.

But all types of philosophies seek to explain the reality as a whole by

their fundamental concepts.

The origin of philosophy may be from some kind of wonder

about the world and its living beings like other philosophies. Indian

philosophy also sprang from wonder. The ultimate aim of Indian

philosophy is the attainment of liberation.

The Scope of Philosophy.

Philosophy consists of three parts viz. epistemology,

metaphysics and axiology. The theory of knowledge is known as

epistemology. The theory of reality is known as metaphysics. The

theory of values is known as axiology. The basis of modern philosophy

is epistemology. It has an important place in contemporary philosophy.

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 Indian philosophy is considered as spiritual. It always

emphasized the need of practical realisation of truth. "See the Self"

is the-keynote of all schools of Indian philosophy. The earthly life is

full of three kinds of pains viz. a'dhyatmika, adhibhautika and

adhidaivika. The'adhyatmika is due to intra - organic psycho - physical

causes and includes all mental and bodily sufferings. The adhibhautika

is due to extra organic natural causes like men, beasts, birds, throns

etc. Adhidaivika is due to supernatural causes like planets, elementary

agencies, ghosts, demons etc. /The philosophical systems have been

categorized under two major headings, viz. Nastika (heterodox) and

Astika (orthodox). The Nastika schools are Carvaka, Bauddha and Jaina.

They do not accept the authority of Vedas. The astika achools are

Sahkhya by Kapila, Yoga by PataTijali, Nyaya by Gautama, Vaisesika by

Kanada, Purva Mimamsa by .Taimini and Uttara Mimamsa by Badrayana.

They all accept the authority of Vedas. Among the six systems of

orthodox systems Nyaya and Vaisesika are called samanatantras or

similar systems and they occupy an important position..

-:3:-
VAISESIKA PHILOSOPHY.

Among the six orthodox systems of Indian philosophy,

Vaisesika darsana occupies an important position. The tradition says

that Vaisesika is a theistic system of Indian philosophy. The term

Vaisesika is derived from the term visesa. The word Vaisesika has been

interpreted in two ways. One explanation is that the term Vaisesika is

derived from the fifth category visesa which means 'particularity.'

Another view is that the name of the system is derived from the

category visesa, on which the conception of the atomic theory is based.

In the latter case visesa is interpreted as 'special'.

The Vaisesika system lays stress on particularity or visesa

of the eternal substances. The atoms of earth (prthvi), water (ap), fire

(tejas), and air (vayu), and ether fakasa), time (kala) space (dik), soul

(atma) and mind (manas) are eternal substances. Vaisesika Darsana

occupies a place of a systematic system of Indian philosophy.

-:4:
 The ultimate aim of Vaisesika philosophy is liberation. It

can be attained only through tattvajnana or right knowledge of the six

categories along with the knowledge of similarities and dissimilarities

of them six bhava padarthas. The Vaisesika darsana deals with the topics

like substances, qualities, actions, generality, particularity and

inherence. This system is famous for its atomic theory. The anuvada

or atomic theory which explains the creation of the world from the

atoms of basic elements was first proclaimed by Kanada.

The atoms of the elements like earth, water, fire and air are

known as paramanus. They are indivisible and innumerable. By

combination of atoms the gross things in the world are created.

The Vaisesika specializes the philosophies of nature. Kanada

accepts six categories viz, dravya, guna, karma, samanya, vis'esa and

samavaya. Later Sivaditya added abhava also as a separate category.

Kanada does not clearly mention God in the Vais'esika Sutra. But his

follower Prasastapada mentions God while he explains the creation

and delusion.

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 Although Kanada speaks of bhava categories only, the

later Vaisesikas divide all objects of knowledge into two classes.

They are bhava and abh'ava. The six categories come under bhava and

seventh category is the abhava. The Vaisesikas accept nine substances

viz, earth(prthvi), water (ap), fire (teja), air (vayu), ether (akasa),

time (kala), space (dik), atma (soul) and manas (mind).

Kanada mentions seventeen qualities. But Prasastapada adds

seven more and so there are twenty four qualities accepted by the

Vaisesikas . All these qualities exist in substances.

The third category is karma or action. Action also exists in

substance. It always belongs to some substance. Quality is static and

passive. But action is dynamic and transient. Unlike a quality, an action

is the cause of conjunction and disjunction. An action cannot possess

another action or quality, for both action and quality can only be

supported by substance. TheVaisesika distinguishes five kinds of

action. They are upward movement (utksepana), downward movement

-: 6;-
(avaksepana), contraction (akuncana) expansion (prasaiana) and

locomotion (gamana). However, not all actions are perceivable. For

example, the action of mind, an imperceivable substance, cannot be

perceived but can only be inferred through our internal perceptions.

In contrast, the actions of all perceivable substances, which are

necessarily composite, are perceivable.

The fourth category is samanya or generality. It is class -

concept, class essence or universal. It is the common characteristic

of the things which fall under the same class. The samanya stands for

the common characteristics of certain individual. Samanya is called

eternal, one and residing in many. It is one, though the individuals in

which it resides are many. It is eternal, though the individuals in which

it inheres are subject to birth and death, production and destruction.

It is common to many individuals.

-:7:
 The fifth category is visesa or particularity. It is the most

important and the unique of theVaisesika categories. According to

the Vaisesiicas, particularity belongs to all substances which are

indivisible and eternaP Visesa enables us to show cause for the

difference between two atoms of the same element. Every individual

is a particular a single and unique thing different from all other. Thus

differences of atoms, akasa, space, time, soul and minds are because

of the particularity that resides in them.''

The sixth category is known as Samavaya. This is an important

and unique Vaisesika category. It is an inseparable relation known as

'inherence'. It is different from conjunction or samyoga which is a

separable and transient relation and is a quality (guna). The relation

Samavaya is an independent category(padartha). This samavaya is one

and is eternal relationship subsisting between two things inseparably

connected. Non-existence is of four kinds viz pra"gabhava,

pradhvarhsabhava, atyantabhava and anyonyabhava.

3. Puligandla - Fundaiuental of Indian Philosophy, D.K. Prinlworld Pvt Lid New

Delhi 1997 P. 169
4. Ibid
 The Vaisesika system is accepted as conducive to the study

of all systems and it is known for its new and novel interpretation of

the categories and creation and destruction of the world. Vaisesika

Darslina is a blend of both science and metaphysics. It emphasizes equal

stress on physical laws and moral or spiritual laws governing the

universe. The special contribution of Vaisesika philosophy is its

comprehensive conception of padartha and its diverse classification

into seven elemental realities covering the entire human thought and

action.

The Vaisesikas are also known as Asatkaryavadins or

Arambhav'adins. The Sahkhya, Yoga, Purva-Mlmamsa and Uttara

Mimanisa does not admit visesaas an independent category. Vaisesika

philosophy accepts visesa as the distinguisher of eternal substances

from one another. Visesa is defined as the ultimate distinguishing

feature of an eternal substance and which is at the same lime

distinguished by itself.

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 The wordvisesa is derived from the root 'sis' by, prefixing

'vi' and adding the suffix ghan. That system of philosophy which

incorporates antya visesa(ultimate particularity )among the categories

is called Vaisesika dars'ana. In the time of dealing with generality

Kanada says "Dravyatvam gunatvam karmatvafn ca samanyani visesasca"

(1-2-5). Substanceness, attributeness and actionness are both

generalities and particularities.

It is very clear from the sutras of Kanada that, the word

visesa is used in the sense of distinguisher. Dravyatva or substanceness

is samanya, when it denotes the nine substances generally. But it is a

visesa when it becomes the distinguisher of substances from others

like qualities etc. Like this gunatva and karmatva becomes samanya

andvisesa but the Antyavisesa never become a samanya, it is only a

visesa . This Antya/isesa is that situates in the eternal substances.

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KANADA

Kanada was the founder of Vaisesika system. He composed

the Vaisesika sutra. Sage Kanada is well-known for his propagation of

the great Vaisesika school of philosophy. He is often called by other

names such as Kanabhuk, Kanabhaksa, Kasyapa and Uluka. The system

of Vaisesika is known by several names such as Kanadadarsana,

Kasyapadarsana, Aulukyadarsana, Pailavadarsana and Vaisesika darsana.

But it is popularly known as Vaisesika darsana. There are many traditions

with regard to Vaisesika and its author Kanada.

Kana means grains and also means a particle or atom. So

the word Kanada suggests that one who lives on the philosophy of

atomism or paramanuvada\ The word Kanada also means 'an eater of

seeds'. According to Vyomasiva 'Kanan attiti Kanada"^. In the word

Kanabhaksa, Kana means grains and bhaksa means 'eater'.

5 . Karl. H. Potter - Encyclopedia of Indian PhilosophyyVol.il published by

Motilal Banarsidass Publishers Delhi 1997 P.213
6. Dhundiraja Sastri (Editor)- Vaisesika Darsana with Prasastapadabhasya,
Chaukhaniba Sanskrit Series Varanasi 1998 P.7

11
 Kanada was further called as the teacher of the Vaisesika

sastra. Vaisesika means superior or excellent. It literally means

conquering. His work explains six categories and it is known as

Vaisesika sastra. In comparison with other works it is an excellent

because it was composed by a man of excellence. As he was the

composer and the master of Vaisesikadarsana he was called the teacher

of Vaisesikadarsana^

He was known as Kasyapa because he belongs to Kasyapa

gotra. There is mention of Sage Kanada as Kasyapa in

Prasastapadabhasya and Kiranavali. There is also mention of sage

Kanada in Padmapurana and Devibhagavata. Vayupurana mentions that

one by name Somasarma was the disciple of Sage Kanada Prasastapada

has referred to the founder as Kasyapa which seems to be his family

name^ It is especially described in the preface of Nyaya kandali. These

details explains the antiquity of Vaisesika.

7. Ui - Vaisesika Philosophy According to Dasapadarthasastra^

Chaukhamba Sanskrit series Varanasi 1999 P.5.
8. Acarya Dhundhiraja Sastri (Editor)-Vais'esika Dars'ana with
Prasastapadabhasya, Chaukhamba San, skrit Sansthan Varanasi
1998 P.8
-: 12:-
 Kanada was also named as Uliika and the word Uliika means

an owl. This name was given to him because in the day time he

meditated in a dense forest secluding himself from worldly affairs,

and at night, when people went to rest, he wandered about for food^

This mode of living was very similar to that of an owl. In the day time

he did his work and at night searched for food. He was lived on the top

of mountains and looked very ugly. So he got the name Uluka.

The Nyayakosa tells us that he was known as Uluka because

God Mahadeva appeared to him in the form of an owl and revealed him

the Vaisesika system'". Rajasekhara, a Jaina commentator of

Nyaykandali, explains another tradition related to the name of

Vaisesika. He explains that Kanada was favoured by Isvara on account

of the merit of his ardent ascetic practice. Isvara appeared to him as

Ulukarupadhari (i.e., bearing the form of an ideal owl). On that occasion

he was instructed by Isvara in the doctrine of six categories.

Vyomasivacarya also mention him as Kanada without mentioning any

reason. 'Vacaspatyam also mentioned Kanada as Aulukya. Jaina scholar

Abhayadevasuri in his Sammatitarkavyakhya also supported this view.

9. Ui-Vaisesika Philosophy according to Dasapadarthasastra,Chaukhamba

Sanskrit Series Varanasi 1999 P. 5
10. Karl.H. Potter-EIP,Vol.II Published by Motilal Banarsidass publishers
Delhi 1997P.211.

13:
 This system is also icnown as paiiava because of his close

association with atomic theory. Besides these scrappy information we

icnow nothing of the personal history of the founder of the system.

From the above described matters we can understand that

Kanada was variously known as Kasyapa, Uluka and Aulukya.

14:-
DATE OF KANADA

Different scholars have different opinion about the date of

Kanada . His native place is considered as Banares. According to

Jadunath Sinha JCanada belongs to 300 B.C". The Vaisesika system

had its beginning at a much older period. Karl. H. Potter states that

one writer observes that Kanada belongs to 800 years before Buddha'^

Certain scholars like Vidyabhusana opines that Kanada flourished

about 600-555 B.C'^ According to Radhakrsna Kanada belongs to 300

B.C"* P.T Raju points out that Kanadabelongs to 400 B.C'\ Das Gupta

remarks that Kanada supposed to be Pre-Buddhistic'^. Theos Bernad

mentions that Kanada belongs to third century B.C'^ From this we can

understand that Das Gupta's opinion is more appropriate.

11. Sinha Jadunatha-I IP, Vol.11. Motilal Banarsidass publishers Delhi 1997
R305
12 Karl.H. Potter-E I P,Vol.II Published by Motilal Banarsidass publishers
Delhi 1997 P2II
13. Chakrabarty Debasish- Vaisesika Sutra of KanadE^D.K Prinlworld Pvt
Ltd New Delhi 2003 P.27
14. Dr. S. Radhakrishna- Indian Philosophy, vol II Oxford University press
1999 R178
15. P.T Raju - Philosophical Traditions of India,Motilal Banarsidass publishers
Pvt Ltd Delhi 1992 PI93
16. Das Gupta SurendranathaA History of Indian Philosophy^^oi.I Motilal
Banarsidass publishers Pvt Ltd Delhi 1992 P.305
17. Theos Bernad- Hindu Philosophy,Motilal Banarsidass publishers Pvt Ltd
Delhi 1947P49
-: 15:-
 There is only a little historical information available on the

personal life of Kanada and there isn't ample evidence as to when he

actually lived. Some places him in the third century B.C.

The Vaisesikasutras is the only one work attributed to Kanada. It

is difficult to say in what order the sutras were originally arranged.

-.16:
VAISESIKA SUTRA

Philosophical enquiry, in India began in the days of the

earliest Upanisads. Kanada's Vaisesikasutra is classified atheistic text.

It does not mention the existence of God and deals with physics and

metaphysics. Tradition has k that major systems always look up to the

basic text for the cardinal principles. The Vaisesika sutrahappens to

be one such text that forms the basis of the syncretic Nyaya-Vaisesika

system that followed. In the Vaisesikasutra Kanada develops the theory

of atomism, argues for the theory of sound and adapts the view of

causality. It is very much useful in the spirit of modern scientific

enquiry.

17:-
 The Vaisesika sutra classifies categories into six. Later

abh~ava was added. That six categories are dravya (substance), guna

(attribute), karma (action), samanya(generality), Visesa(particularity)

and samavaya (inherence). There are nine dravyas viz. earth (prthvi),

water(ap), fire(tejas), air(vayu), ether (akasa), time(kala), space(dik),

atma (self) and mind(manas). Of these the first five elements are

physical elements. Among them the first four viz. earth, water, fire

and air possess atoms. The atoms are indivisible and indestructible.

The atoms are the indivisible part of a substance and are eternal and

uncreated. According toKanada , atoms are too small to be perceived

but must be inferred from their effects. Later writers have likened

atoms to extensionless mathematical points.

Ether, space, soul and time are imperceptible substances.

They are eternal and all pervasive. The mind is an eternal substance

but is as small as an atom. It is an internal sense organ and this internal

sense organ directly or indirectly is concerned with all physical

function of the body like cognition, feeling, etc.

18.
 The self is an eternal and all pervading substance, which is

the substratum of the phenomenon of consciousness. The individual

self is perceived internally by the mind of the individual. The gross

things in the world is created by atoms. The composition and

decomposition of atoms explain the origin and destruction of the

composed objects of the world. Atoms cannot move by themselves,

the source of their motion being unseen forces, which operate

according to the law of action.

Attribute or guna is that which exists in a substance and has

no attribute in itself seventeen attributes are enumerated in the sutra.

Later seven more added It can exist only in a substance. There is no

action also in attributes. Five types of actions are told. All other actions

other than utksepana etc. are said to be included in the fifth viz.

Gamana.

A universal is the eternal essence common to all the

individual class. Particularity is the ground of ultimate difference of

things. Inherence is a permanent or eternal relation by which a whole

resides in its parts, an attribute or action in a substance, the universal

in the individuals, and attributes and actions in their substances. Finally

nonexistence stands for all negative facts and is of four kinds.

-:19:-
DATE OF VAISESIKASUTRA

The date of Vaisesika sutra cannot be fixed with any

certainty. It was discussed by eminent scholars. To study the dates of

the founders and those of the sutras must be treated as a separate

problem. Most of the founders are mythical personages and their

traditional dates are very vague. But the dates of the sutras cannot be

possibly be so remote.

According to Ui the origin of the Vaisesika was in the time

of Maha-vira and Buddha i.e., the sixth century B.C'^ The theory that

the origin of Vaisesikais as old as Jainism is found on the fact that the

term hetu and pramana have the same meaning in both systems'*^.

Asvaghosa in his Sutralahkara refer about Vaisesika

philosophy. He says that the time of Vaisesika is considered as before

Buddha.

18. Ui -Vaisesika Philosophy according to Dasapadarthasastra Chaukhamba Sanskrit

Varanasil999P.33
19. Ibid
-: 20 >
 According to Jacobi the date of Vaisesika sutra is about 200-

500 AD^". Suali also following Jacobi's proof places the date in 250-

300 AD^'. Jacobi bases his proof mainly upon the relation of thesutras

to the Buddhist schools, the Sunyavada and the Vijnanavada. The

Vaisesika sutra doesnot directly relate to the Buddhist schools. The

Vaisesika sutra is quoted by the author of Nyayasiltra. The

Vaisesika siitra seems to have been composed earlier than the other

sutras. But it presupposes not only the Mimamsa and the Sankhya but

also the Vedanta and others^^. The middle of the first centuary BC is

considered as the date of systematization.

Abhidharmamahavibhasa sastra give reference about

Vaisesika sastra. It was composed by Vasu-Mitra and others under the

patronage of Kaniska i.e., the first centuary A. D.. The work consists

of 200 volumes and it is not easy to read. The only one passage has

been found."TheVaisesika maintains that there are five sorts of actions

viz., throwing upwards, throwing downwards, contracting, expanding

and going as a fifth".

20. lbidP.65
21. Ibid
22 IbidP.34
-:21
 The VibKasa'sastra, which seems to be a short extract from

the above work also refers to the Vaisesika"A certain teacher maintains

that there are five sense organs, the organ of smell, of taste, of seeing,

of touch and of hearing. Such type of quotations are found in the work

of Nagarjuna and Deva makes a complement to Nagarjuna's quotations.

Therefore, Vaisesika sutra have been composed before Nagarjuna.

According to Kuppuswami before the middle of the fourth

century B.C^^ is considered as the time of VaisesikasiStra Some

scholars opines that Vaisesika sutra was written before Caraka's

Sutrasthana i.e. A.D. 80. Some scholars contend that theVaisesika sutra

was written before the Nyaya Sutra, which was known to Kautilya in

some of commentary in 300BC. Chi-Tsan opines that Vaisesika sutra

at about 800 years before Buddha. In any case scholars assert that there

are ample evidences to prove that Vaisesika sutra is pre-Buddhist and

can be dated approximately between 600 BC to 200 BC .In works of

Jaina philosophy also there are references to the Vaisesika system.

According to Mahedeo Rajaram Bodas Kanadasutras were written in

the fifth centuary BC. But it is quite possible they are much older.

23. Acarya Dhundhiraja Sastri (Editor)-Yaise§ika Darsana with

Prasastapadabhasya, Chaukhamba San skril Sansthan Varanasi 1998 P. 12
-: 22:-
VAISESIKASUTRA - STRUCTURE OF THE TEXT
Kanada's Vaisesika sutra has 373 aphorisms or sutras and this

work is divided into ten chapters. Each chapter contains two sections.

Both in content and language the Vaisesika sutra seems to be earlier

than Nyaya. In the several centuries before and after the Christian Era

there appeared six brahmanical systems of Indian philosophy. The

Vaisesika systems of Indian philosophy was one of the oldest among

them. It is considered that Nyaya system was established on the basis

of Vaisesika system. These facts strongly indicates that the Vaisesika

played the most important role in the philosophy of those days. Some

scholars opine that Vaisesikasystem was the most important during

the formative times of the main Indian systems of philosophy.

The Vaisesika sutra is difficult to understand in full. This is

mainly because it was compiled over a long time, during which the

various systems of philosophy were developing, or already established

systems were becoming more and more sophisticated. The compiler

of the Vaisesika sutra, confronted with criticism by other various

systems, inserted many sutras into the text. To maintain thematic

continuity he neglected the order of original sutra. As a result, the

original sequence of the sutras being broken in many places. There is

confusion about their content. As a result there appeared enormous

variation in the sutras and their interpretation

-:23;-
STRUCTURE OF THE TEXT

The style of Vaisesika sutra is laconic and several part of it

are extremely difficult to interpret. The sutras are dense and this

perhaps has given the translators and commentators room to

metaphysicize. Most of the aphorisms are linked to the previous one.

In certain cases the author first establishes his view, then presents the

objections and finally establishes the vie^y disaproving the objections.

All the categories and statements are established in the aphorisms and

not merely stated. The Vaisesika sutra proceeds by the method of

enunciation, definition and examination.

The first chapter begins with the purpose of explaining

dharma. Dharma is defined as that which gives prosperity and salvation.

The fourth sutra says that salvation comes as a result of real knowledge,

produced by special excellence of Dharma, of similar and dissimilar

features of the six categories. In the first chapter three prime categories

viz dravya, guna, karma are explained. It includes classification,

definition and resemblance of these three categories.

-: 24:-
 The first section begins with the discussion of dharma or

merit and the authority of Veda. In the second section of the first

chapter he deals with the fourth and fifth categories called generality

and particularity. In this section^he includes the relation of

karana(cause) and karya(effect) and a discussion about dravyatva,

gunatva and karmatva. In the first section of the second chapter, Kanada

gives the definition of Earth, water, light and air. He also describes

Isvrasiddhi prakarana and marks of ether. In the next section, he says

that smell is the special quality of earth, heat is the special quality of

light and coldness of water. He also deals with the existence of time

and space. He then examined the question whether the sound is eternal

or non -eternal and establishes that sound is non eternal.

In the third chapter he deals with the existence of soul and

fallacious reasons. In the second section of this chapter Kanada

discusses the nature of mind and describes

existence of soul.

-:25:-
 The fourth chapter deals with the existence of ultimate atoms

and law of causation. The second section of this chapter is devoted to

the discussion of the three-fold division of earth and other products.

The second section deals with the composition and types of bodies.

The fifth chapter deals with karma or action. The second chapter deals

with the causes of pleasure, and pain and the nature of salvation and

darkness.

The sixth chapter deals with the authority of Vedas. He also

describes the nature of merit and demerit. The second section deals

with the production of merit and demerit.

In the first section of the seventh chapter^ Kanadadeals with

the attributes, as well as Pakaja or born of fire. The second section

deals with the attribute called number, severalty, conjunction,

disjunction, priority, posteriority as well as the relation between word

and object. Inherence as a category is also examined in this chapter.

-:26:-
 The first section of the eighth book examines cognition,

perceptibility of soul and mind and perception. The second section is

devoted for the discussion of complex cognition and meaning of the

term 'object'. The first section of the ninth chapter describes non-

existence and the perception of Yogins. The second section deals with

the inferential cognition, verbal testimony, comparison, recollection,

dream, etc. This chapter also defines and illustrates vidya or true

knowledge, avidya or false knowledge.

In the tenth chapter Kanada evaluates the difference between

pleasure and pain and of effects. In the second section he examines

the three fold causes viz. samavayikarana (inherent cause),

asamavayikarana (non-inherent cause) and nimittakarana (instrumental

cause). He further explains the authority of Vedas.

Kanada reasserting remarks on the authoritativeness of the

Vedas mark the end of the Vaisesika sutra.Vaisesika sutra is frequently

known as Moksasastra because it teaches the doctrine of liberation. It

also teaches the self-knowledge and self-realization are the means of

attaining liberation. It is sometimes called an 'adhyatmasastra',

"treatise about the supreme spirit".

-: 27 >
COMMENTARIES OF VAISESIKASUTRA

There are many commentaries on Vaisesika sutra. Of these

the earliest and most popular available commentary on Vaisesika sutra

is Prasastapadabhasya. Prasastapada is the most esteemed author of

Vaisesika system, after Kanada. Kanada composed the Vaisesika sutra-

But it was Prasastapada who arranged the tenets so as to endow the

system with a theistic garb. Prasastapada act as a reformer of the

Vaisesika system.

He was variously known as Prasastadeva, Prasastadcvapada,

Prasastacarana, Prasastakara, Prasastadevakara, Prasastamati and

Prasasta^''. It is difficult to determine the date of Prasastapada with

any degree of certanity. Different scholars have different opinions.

DharmendraNath Sastri points out that Prasastapada flourished in the

fourth century A.D.^^ Das Gupta assigns that fifth or sixth century as

the time of Prasastapada }^' Erich Frauwallner mentions that

Prasastapada belongs to the second half of the sixth century."

- _ _ _
24. Dhundiraja Sastri (Editor)- Vaisesika Darsana with Prasastapadabhasya,
Chaukhamba Sanskrit Series Varanasi 1998 P.32
25. C.I.R P. 102
26. Das Gupta-Hll^ Motilal Banarsidass Publishers Private Limited
Delhi P306
27. Erich Frauwallner- Indiain pliilosophy^vol 11 Motilal Banarsidass Publisheis
Private Limited Delhi 1973 P.4
-:28:-
 According to Dr. S.Radhakrishnan^Prasastapada belongs to

fifth century A.D.^" According to Ui,Prasastapada lived in the first

half of the sixth century or rather in the latter half of the fifth century.^'

From this we arrived the conclusion that Ui seems to be more sound.

Prasastapada was also the author of another work viz.

Vakyabhasyatika. It is a commentary on ' Vakya' and the Bhasya there.

This is also known as Prasastamatitika.

The basis of Vaisesika philosophy is Vaisesika siitra of

Kanada . The important commentaries mentioned in their works by

certain authors are the following viz. Valcya, Srayaskrtavyakhya,

Ravanabh'asya, Katandi, Atreyabhasya, Bh~asya, Vrtti and Bharadvaja

Vrtti.^" Most of these works appear to be lost.

28. Dr. S. Radhakrishna- Indian Philosophy, vol II Oxford University press 1999
PI 80
29. Ui-Vaisesika Philosophy according to Dasapadarthasaslra,Chauklianiba Sanskiit
Varanasil999P18
30. Dr. Sasipr^bha Kumar - Vaisesika Darsan Pariseelan,Vidyanidhi Prakasan Delhi
2001 P98.
-:29:-
 Besides these there are many new commentaries also. In

these the most important is Upaskara by Sankara Misra • Then

Kanadasutranibandha, by Bhattavadindra, Candrananda Vrtti by

Candrananda, Bh"asyanikasa by Mallinatha Suri. The unknown Vyakhya

published by Mithila, Vivrti by Jayanarayana, Bhasya by Candrakanta,

Vyakhya by Pandit Ragudeva.

But now a days there are many commentaries on Vaisesika

sutra published in English and Sanskrit. Of these the important are

the following,

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1. RASAYANA VYAKHYA.

Rasayana Vyakhya is the first commentary which prevails in

the 20"" century. Its author is Taricarnava Panditaratna Uttamur

Viraraghavacarya. He was a great scholar and have deep knowledge in

the texts like Prasastapadabhasya, Vyomavati, Nyayakandali and

Kiranavali etc. The work is rasayana like nutritious. The style of

commentary is logical and very proud. The work covers the topics

like karyakaranabhava, samanya,visesa, anumana, hetvabhasa, atma,

- - _ /
vayu, ' .j; paramanu theory and theory of abhava and Isvara.

2. VAISESIKA SUTRA VAIDIKAVRTTI.

The author of this work is Swami Hariprasada. In this work

preface and visaya - suci not exist. According to this commentary the

Vaisesika sutras are 373. In this work he distinguishes the samanya-

guna andVisesa guna. He consider Sruti as a pramana. He very deeply

explains the concept of atma. The theory of paramanu is described by

him.

-:3I
3. VAISESIKADARSAN - BRAHMAMUNIBHASYA.

The author of this work was the Brahmamuni Vidyamarthanda.

He was the author of many works. According to this commentary the

sutras are 373. In the beginning he firstly prescribes the subjects and

classifies the subjects and deals with them. He uses quotations from

Samhitas and Upanisads wherever necessary. While mentioning atma

he deals with Jivatman and Paramatman. He explains that Jivatma is

vibhu and dharma is necessary for attaining happiness and nihsreyasa.

4. VAISESIKA DARSAN - VEDABHASKARA BHASYA.

-y - /

The author of this work is Kasinatha Sarma. In this work he

deals with the importance of Vaisesika philosophy. In this work the

list of subject matters are given in Salnskrit and English. The matters

are arranged in chapter wise.

5. SUGAMA - VAISESIKASUTRAVRTTI.

Tirumala TatacaryaSiromani was considered as the author of

this work. Editor of this work was Raghunadhacarya. In this work the

sutras are 374 in number. Like the name the style of this work is simple.

-: 32:-
6. KANADASUTRANIBANDHA OR VAISESIKASUTRA

VARTTIKA

Portion of this work was available in manuscript according

to Ananthalal Thakkur. It is considered as the work of Bhattavadindra.

Bhattavadindra is a highly important figure in the field of Indian

Philosophy. His real name was Mahadeva. The name ' Vadindra' shows

that he was a great debater. He was the author of Mahavidyavidambaria,

HaraprasadaKiranavalitippanaka i.e the commentary on the Kiranavali,

a commentary on Udayana's Laksanavali and treatise on materialistic

philosophy. The last two works have not been traced.

Kanadasutranibandha is really an excellent work of

Bhattavadindra. It is a voluminous commentary on Vaisesika sutra. But

unfortunately the discovered portion extends upto first fourty one

sutras of Vaisesika sutras of Kanada. This work is once called

Tarkasagara and other scholars call it Vaisesika sutravarttika or

Kanada sutravarttika.

:33:-
 Kanada sutranibandha must have come from the initial verse.

The other titles are also appropriate. It may be rightly called a

Tarkasagara ,i.e the ocean of disputes, as it is both vast and full of

intricate discussion. Again Kanada divided each chapter in to two

lessons. The Kanadasutranibandha does not follow the usual sub-

division even in the first and second chapters. Vadindra had a different

sub-division here and each ahnika consisted of a less number of sutras

in his work. The first ahnika of SankaraMisra version of the

Vaisesikadarsana has here been split in to two.

TheKanada sutranibandha is highly important to the students

of the Vaisesika system. It gives an interpretation of the

Vaisesika sutra s. The Nibandha is not influenced by other systems of

philosophy. Vadindra preserved a much better text than we get in the

version of Sankara Misra. He has an eminent scholarship in Vaisesika

Philosophy . The scholarship of Vadindra is undoubtedly greal and his

work have given in a permanent fame as a Vaisesika authority.

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7.KANADASUTRAVIVRTI

Jayanarayana Tarkapancanana is considered as the author of

Kanadasutravivrti. According to Ananthalal Thakur he belongs to

nineteenth century A.D. He was a well-known Vaisesika commentator.

His father was Hariscandra Vidyasagara. From his father he received

preliminary training in Sanskrit Grammar, Dharmasastra etc..

Kanada sutraviyrti is considered as an independent

commentary on the Kanadasutras. This work has many features. Vivrti

is a commentary with occasional influence of the Navya-Nyaya style

of language. This work consists often chapters. The first chapter deals

with all the categories. Second chapter is a detailed discussion of

substances. The third chapter is a detailed examination of soul and mind.

Fouth chapter deals with body and its related objects. Fifth chapter

narrates action. Examination of Vedic rites are described in the sixth

chapter. Quality and inherence are enumerated in the seventh chapter.

The eighth chapter deals with production of knowledge and its cause.

Specific varities of knowledge are narrated in the ninth chapter. The

tenth chapter is the establishment of distinctness between soul and its

qualities.

:35:
 8.KANADASUTRAVRTTI

Kanada sutravrtti is a short commentary on the

Vaisesika sutras. It is a usefull commentary with its marked simplicity

and faithfulness with ancient Vaisesika tradition. Its author is

Candrananda. His date cannot be specifically determined.

9.VAISESIKASUTRAVRTTI

The archives of the Asiatic Society, Calcutta, Possess two

very rare palm-leaf manuscripts of the commentary on the

Vaisesika sutra of Kanada . They cover the ninth and tenth chapters of

the Vaisesika darsana written in Maithili scripts and Newari scripts

respectively. Only the ninth chapter has come to light in the second

parisista of Vaisesikadarsana published from Kameshwarsingh

Darbhanga Sanskrit University. Though the conditions of manuscripts

was very bad and there were the consequent imperfections in the text,

the data supplied by these manuscripts seems to be highly important.

This work is called SriKanadasutravrtti. The name of the author is not

known. But incidentally they refer to King Vallalasena and to Sriman,

the preceptor of the author.

:36:-
 The date of Vrtti may be considered in tiie begining of the

A.D twelfth century. It thus happenes to be prior in date to the

Vaisesika sutra Vrtti of Bhattavadindra andVaisesika sutra Upask~ara of

SankaraMisra. The author and works touched by the Vrtti under

consideration, gives a good idea about the curriculam prevalent in the

contemporary Bengal.

Ravanabhasya and Bharadv'ajayrtti on the Vaisesika sutra

seems to be lost. There has been a lot of confusion about a

Bharadvajavrtti,. It is an old commentary on the Vaisesika sutra Thakur

suggests that it might be an old commentary quoted by Candrananda

and Sankara Misra under the title Vrtti. Ui reports that the late work

entitled Bharadvajavrttibhasya, written by Garigadhara Kaviratna

Kaviraja, is not on this Vrtti, since the passage quoted by Sankara Misra

do not agree with those in this work.

D.N.Sastri concludes that Bharadvajavrtti is sheer myth. He

adds that there is no trace of it anywhere.

-:37:-
 Besides these Vyomasiva wrote a commentary on it known
r- /
as Vyomavati which is partly published. Padmanabha Misra of about

1600 A.D wrote a commentary on Vaisesika sutracalled Setu. Jagadisa-

Tarkalankara's commentary of it is called Sukti. Vardhamana, Gangesa's

son of about 1400 A.D wrote a commentary on Kiranavali called

Kiranavali Prakasa. Padmanabha Misra wrote a gloss on it called

Kiranavalibhaskara.

Bhattavadindra of about 1300 A.D wrote a commentary on

Gunakiranavali called Rasasara. Sivaditya's Saptapadarthi is an

important work in Vaisesika system. Sridhara's Kyayakandali and

Udayana's Kiranavali is the most important work on the Vaisesika

sytem.

Besides these the Vivrti of Jayanarayana is an important

commentary in the field of Vaisesika philosophy. Vivrti is based on

Upaskara. But it differ from certain points.

The primary commentaries on the Kanadasutras in the later

period showed total diversion from the ancient siltra tradition. From

the intoductory verse of Sankara Misra we come to know the he had

the sutras alone in his hand when he wrote the Upaskara. And the later

commentaries had got this Upaskara as their chief source of exposition

and to proceed further they had to depend mostly upon their knowledge

of the other systems of Indian Philosophy.

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