Vāchaspati Misra

Vāchaspati Miśra was a prolific scholar and his writings are extensive, including bhasyas (commentaries) on key texts of almost every 9th-century school of Hindu philosophy, with notes on non-Hindu or nāstika traditions such as Buddhism and Charvaka.[4][3]

Vāchaspati Miśra wrote the Bhamati, a commentary on Shankara's Brahma Sutra Bhashya, and the Brahmatattva-samiksa, a commentary on Mandana Mishra's Brahma-siddhi. It is believed that the name of his most famous work "Bhāmatī" was inspired by his devout wife.

He wrote other influential commentaries, such as Tattvakaumudi on Sāṃkhyakārika;[10] Nyāyasucinibandha on Nyāya-sūtras;[1] Nyāyakānika (an Advaita work on science of reason), Tattvasamikṣa (lost work), Nyāya-vārttika-tātparyaṭīkā (a subcommentary on the Nyāya-sūtras), Tattva-vaiśāradī on Yogasūtra, and others.[3]

While some known works of Vāchaspati Miśra are now lost, numerous others exist. Over ninety medieval era manuscripts, for example, in different parts of India have been found of his Tattvakaumudi, which literally means "Moonlight on the Truth".[3] This suggests that his work was sought and influential. A critical edition of Tattvakaumudi was published by Srinivasan in 1967.[3]

In Tattvabindu Vachaspati Mishra develops principles of hermeneutics, and discusses the "Theory of Meaning" for the Mīmāṃsā school of Hindu philosophy.[3] This is an influential work, and attempted to resolve some of the interpretation disputes on classical Sanskrit texts. Vāchaspati examines five competing theories of linguistic meaning:[8][11]

• Mandana Misra's (sphoṭavāda), which involves grasping the meaning of a word or sentence by perceiving a sphoṭa or single holistic sound, which is distinct from the elements (sounds or characters) that make up the word or sentence;
• the Nyāya theory which involves concatenating the memory traces (saṃskāra) of momentary components of a word or sentence when we hear the final momentary component;
• the similar Mīmāmsā theory, according to which our grasp of the meaning of a sentence lies in the memory traces created by the words; and
• the Prābhākara Mīmāmsā theory, anvitābhidhānavāda, "the view on which denotation is constituted by what is connected." On this view, sentence-meaning is derived from the meanings of its words, which is fully given only by syntactic relations with the other words — no sphoṭa or memory traces are required; and
• the Bhāṭṭa Mīmāṃsā theory, abhihitānvayavāda, or "the view on which connection (anvaya) is constituted by what has been denoted." On this view, word-meaning is denoted entirely first (abhihita) and then individual word-meanings are connected by means of lakṣaṇā (implication). Vāchaspati concurs with the Bhāṭṭa view, when he employs in other contexts, such as the Nyāya sub-commentary, the Nyāya-vārttika-tātparya-ṭīkā, and the Tattva-vaiśāradī.[8]