Vachaspati Misra
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Vachaspati Misra was a significant Indian philosopher, particularly noted for his contributions to the Samkhya and Advaita Vedanta schools of thought. He lived around the 9th century CE.123
Misra is known for his commentary on the Samkhya-karika, titled Tattva-kaumudi, and his work on the Yoga-sutras, called Tattvavaisharadi. In his philosophical views, he explored concepts of creation, the relationship between selves and matter, and the nature of cognition. He also contributed to epistemology, distinguishing between stages of perception and the interpretation of sensory information. His philosophical work engaged with the logical and metaphysical debates of his time, often in dialogue with other prominent thinkers.314
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Indian philosophyThe linguistic philosophies: Bhartrihari and Mandana-MishraEven Vachaspati, who accepted many of Mandana’s theories, rejected the theory of sphota and in general conformed to the Shankarite’s acceptance of the Bhatta epistemology.
Read MoreEven Vachaspati, who accepted many of Mandana’s theories, rejected the theory of sphota and in general conformed to the Shankarite’s acceptance of the Bhatta epistemology.
Read More- Indian philosophyThe old school
Vachaspati Mishra in the 9th century wrote his Tatparyatika (c. 840) on Uddyotakara’s Varttika and further strengthened the Nyaya viewpoint against the Buddhists. He divided perception into two kinds: the indeterminate, nonlinguistic, and nonjudgmental and the determinate and judgmental. In defining the invariable connection (vyapti)…
Read MoreVachaspati Mishra in the 9th century wrote his Tatparyatika (c. 840) on Uddyotakara’s Varttika and further strengthened the Nyaya viewpoint against the Buddhists. He divided perception into two kinds: the indeterminate, nonlinguistic, and nonjudgmental and the determinate and judgmental. In defining the invariable connection (vyapti)…
Read More - Indian philosophyTexts and commentaries until Vachaspati and the Samkhya-sutras
There are three commentaries on the Samkhya-karika: that by Raja, much referred to but not extant; that by Gaudapada (7th century), on which there is a subcommentary Chandrika by Narayanatirtha; and the Tattva-kaumudi by Vachaspati (9th century). The Samkhya-sutras are a…
Read MoreThere are three commentaries on the Samkhya-karika: that by Raja, much referred to but not extant; that by Gaudapada (7th century), on which there is a subcommentary Chandrika by Narayanatirtha; and the Tattva-kaumudi by Vachaspati (9th century). The Samkhya-sutras are a…
Read More - Indian philosophyMetaphysics and epistemology
…the earlier Samkhya authors, including Vachaspati, did not consider the question about the ontological status of the gunas, Bhikshu regards them as real, as extremely subtle substances—so that each guna is held to be infinite in number. In general, the Samkhya-sutras show a greater Brahmanical influence, and there is a…
Read More…the earlier Samkhya authors, including Vachaspati, did not consider the question about the ontological status of the gunas, Bhikshu regards them as real, as extremely subtle substances—so that each guna is held to be infinite in number. In general, the Samkhya-sutras show a greater Brahmanical influence, and there is a…
Read More - Indian philosophyMetaphysics and epistemology
Vachaspati, taking over a notion emphasized in Indian epistemology for the first time by Kumarila, introduced into the Samkhya theory of knowledge a distinction between two stages of perceptual knowledge. In the first, a stage of nonconceptualized (nirvikalpaka) perception, the object of perception is apprehended…
Read MoreVachaspati, taking over a notion emphasized in Indian epistemology for the first time by Kumarila, introduced into the Samkhya theory of knowledge a distinction between two stages of perceptual knowledge. In the first, a stage of nonconceptualized (nirvikalpaka) perception, the object of perception is apprehended…
Read More - Indian philosophyShankara’s theory of error and religious and ethical concerns
…century) and those who followed Vachaspati’s commentary (known as Bhamati) on Shankara’s bhashya. Among the chief issues that divided Shankara’s followers was the question about the locus and object of ignorance. The Bhamati school regarded the individual self as the locus of ignorance and sought to avoid the consequent circularity…
Read More…century) and those who followed Vachaspati’s commentary (known as Bhamati) on Shankara’s bhashya. Among the chief issues that divided Shankara’s followers was the question about the locus and object of ignorance. The Bhamati school regarded the individual self as the locus of ignorance and sought to avoid the consequent circularity…
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