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Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
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said concept, yet not any one of them has succeeded in citing any corroborative statement from the text of Kanāda. It is he alone who quotes the following text in support of citrarūpa : 3fafa et Farafrimizin fagguatara (p. 63, 1.20). He also quotes quite a number of sūtras that are not traceable in any one of the direct commentaries on the Vaiseșika-sūtras (see, Appendix I). This fact lends support to the view that Vyomasiva has had an acquaintance with an older version of the sūtras of Kaņāda not known even to Candrānanda, the oldest commentator known to us in the present state of our information. It is also worthy of notice that Vyomasiva does not follow the Sūtrakāra in his enumeration of pramanas (e.g., pratyaksa, anumana and sabda ).
In the course of his criticism of the Sārkhya system Vyomasiva quotes the views of Vindhyavāsin and Āsuri and not of Tśvarakļşņa, the author of the Sānkhyakārikā. No other commentator on Prasastapāda-bhāșya except Vyomasiva seems to be so much well acquainted with the works of Dharmakīrti. He quotes from the Hetubindu of Dharmakirti and refers to his view regarding pratyamna ya or upanaya. Vyomasiva does not refer to or refute the view of Sankarācārya, the great exponent of Monistic Vedānta. It is only likely that he is pre-Sankara.
In his introduction to the first edition of Vyomavati, Pandit D. Šāstrin identifies Vyomasiva with Sivāditya 'Misra, author of the Saptapadārthi ( p. 5). He seems to have depended on the views of Pandit Nilakantha Šāstrin, editor of the
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