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=== उदाहरणम् ॥ Udaharana : Statement of Instance ===

=== उदाहरणम् ॥ Udaharana : Statement of Instance ===

Udaharana is the Statement of Instance (similar or opposite examples or illustrations) and based on Pratyaksha pramana. <blockquote>साध्यसाधर्म्यात्तद्धर्मभावी दृष्टान्त उदाहरणम् ॥३६॥ {उदाहरणलक्षणम्} तद्विपर्ययाद्वा विपरीतम्॥३७॥{उदाहरणलक्षणम्} (Nyay. Sutr. 1.1.36 and 37)<ref name=":4" /></blockquote>Udaharana is that illustration (दृष्टान्तः) about a property of a familiar instance which is common or concomitant (साधर्म्याम्) with what has to be proved in Sadhya (साध्यः). And another kind of Statement of Instance is that which consists of the property dissimilar to what is to be proved. <blockquote>साध्येन साधर्म्यं समानधर्मता साध्यसाधर्म्यात्कारणात्तद्धर्मभावी दृष्टान्त इति । तस्य धर्मस्तद्धर्मः । तस्य साध्यस्य । साध्यं च द्विविधं धर्मिविशिष्टो वा धर्मः शब्दस्यानित्यत्वं धर्मविशिष्टो वा धर्मी अनित्यः शब्द इति। ... तस्य धर्मस्तद्धर्मस्तस्य भावस्तद्धर्मभावः स यस्मिन् दृष्टान्ते वर्तते स दृष्टान्तः साध्यसाधर्म्यात्तद्धर्मभावी भवति स चोदाहरणमिष्यते तच्च यदुत्पद्यते तदुत्पत्तिधर्मकम् । (Vats. Bhas. Nyay. Sutr. 1.1.36 and 37) (PDF Pages 89 and 90 of Reference<ref name=":5" />)</blockquote>Drsthanta (Udaharana) is defined as a statement of an Instance which has a similar character which is also present in the Sadhya (साध्यः). What is to be proved, Sadhya, is of two kinds  

Udaharana is the Statement of Instance (similar or opposite examples or illustrations) and based on Pratyaksha pramana. <blockquote>साध्यसाधर्म्यात्तद्धर्मभावी दृष्टान्त उदाहरणम् ॥३६॥ {उदाहरणलक्षणम्} तद्विपर्ययाद्वा विपरीतम्॥३७॥{उदाहरणलक्षणम्} (Nyay. Sutr. 1.1.36 and 37)<ref name=":4" /></blockquote>Udaharana is that illustration (दृष्टान्तः) about a property of a familiar instance which is common or concomitant (साधर्म्याम्) with what has to be proved in Sadhya (साध्यः). And another kind of Statement of Instance is that which consists of the property dissimilar to what is to be proved. <blockquote>साध्येन साधर्म्यं समानधर्मता साध्यसाधर्म्यात्कारणात्तद्धर्मभावी दृष्टान्त इति । तस्य धर्मस्तद्धर्मः । तस्य साध्यस्य । साध्यं च द्विविधं धर्मिविशिष्टो वा धर्मः शब्दस्यानित्यत्वं धर्मविशिष्टो वा धर्मी अनित्यः शब्द इति। इहेत्तरं तद्ग्रहणेन गृह्यते...। (Vats. Bhas. Nyay. Sutr. 1.1.36 and 37) (PDF Pages 89 and 90 of Reference<ref name=":5" />)</blockquote>Drsthanta (Udaharana) is defined as a statement of an Instance which has a similar character which is also present in the Sadhya (साध्यः). What is to be proved, Sadhya, is of two kinds  

# in some cases it is the property of (belonging to) an object, which is explicitly expressed; as when we assert the "non-eternality of sound". (Here emphasis is on property of the object)

# in some cases it is the property of (belonging to) an object, which is explicitly expressed; as when we assert the "non-eternality of sound". (Here emphasis is on property of the object namely Non-etarnality)

# In other cases it is the object which is expressed through a property, as when we assert that "sound is non eternal". (Here emphasis is on the object) (Page No 65 to 68 Reference <ref name=":6" />).

# In other cases it is the object which is expressed through a property, as when we assert that "sound is non eternal". (Here emphasis is on the object namely Sound) (Page No 65 to 68 Reference <ref name=":6" />).

It is this latter kind that is referred to by the pronoun "tat". Tatddharmabhavi (त्तद्धर्मभावी) means that which has bhava or presence of the dharma or property of tat or that.   

It is this latter or the second kind that is referred to by the pronoun "tat". Tatddharmabhavi (त्तद्धर्मभावी) means that which has bhava or presence of the dharma or property of tat or that.   

=== उपनयः ॥ Upanaya : Statement of Reaafirmation  ===

=== उपनयः ॥ Upanaya : Statement of Reaafirmation  ===

Upanaya is the Statement of Minor premise (a minor summary), a Re-affirmation, made with the support of the Udaharana and is thus based on Upamana pramana.<blockquote>उदाहरणापेक्षः तथा इति उपसंहारः न तथा इति वा साध्यस्य उपनयः ॥३८॥ {उपनयलक्षणम्} (Nyay. Sutr. 1.1.38)<ref name=":4" /></blockquote>The reaffirmation is that which, depending on the Udaharana, reasserts the subject as being "so" (i.e., as possessing the character which has been found in the Udaharana, to be concomitant with the Probandum) or as being "not so" (i.e., as not possessing the character which has been found in the Udaharana, to be concomitant with the negation of the Probandum). (Page No 69 of Reference <ref name=":6" />) <blockquote>साध्यासाधर्म्ययुक्ते उदाहरणे स्थाल्यादि द्रव्यमुत्यतिधर्मकत्वमुपसंह्रियते साध्यवैदर्म्ययुक्ते पुनरुदाहरणे आत्मादि द्रव्यमनुत्पत्तिधर्मकं नित्यं दृष्टं न च तथा शब्द इति अनुत्पत्तिधर्मकत्वस्योपसंहारप्रतिषेधेन उत्पत्तिधर्मकत्वमुपसंहियते । (Vats. Bhas. Nyay. Sutr. 1.1.38) (PDF Page 91 of Reference<ref name=":5" />)</blockquote>

Upanaya is the Statement of Minor premise (a minor summary), a Re-affirmation, made with the support of the Udaharana and is thus based on Upamana pramana.<blockquote>उदाहरणापेक्षः तथा इति उपसंहारः न तथा इति वा साध्यस्य उपनयः ॥३८॥ {उपनयलक्षणम्} (Nyay. Sutr. 1.1.38)<ref name=":4" /></blockquote>Upanaya (reaffirmation) is that which, depending on the Udaharana, reasserts the Sadhya (subject which is to be proved) as being "so" (i.e., as possessing the character which has been found in the Udaharana, to be concomitant with the Udaharana) or as being "not so" (i.e., as not possessing the character which has been found in the Udaharana, to be concomitant with the negation of the Udaharana). (Page No 69 of Reference <ref name=":6" />) <blockquote>साध्यासाधर्म्ययुक्ते उदाहरणे स्थाल्यादि द्रव्यमुत्यतिधर्मकत्वमुपसंह्रियते साध्यवैदर्म्ययुक्ते पुनरुदाहरणे आत्मादि द्रव्यमनुत्पत्तिधर्मकं नित्यं दृष्टं न च तथा शब्द इति अनुत्पत्तिधर्मकत्वस्योपसंहारप्रतिषेधेन उत्पत्तिधर्मकत्वमुपसंहियते । (Vats. Bhas. Nyay. Sutr. 1.1.38) (PDF Page 91 of Reference<ref name=":5" />)</blockquote>

# When the Udaharana cited is the homogenous one, which is similar to the subject, - e.g. when the Dish (plate) is cited as the example to show, that it is a product and is non-eternal, we have the reaffirmation stated in the form, 'Sound is so' i.e., 'Sound is a product'; where the characteristic of being a product is affirmed of the subject Sound.

# When the Udaharana cited is the homogenous one, which is similar to the subject, - e.g. when the Dish (plate) is cited as the example to show, that it is a product and is non-eternal, we have the reaffirmation stated in the form, 'Sound is so' i.e., 'Sound is a product'; where the characteristic of being a product is affirmed of the subject Sound.

# When the Udaharana cited is the heterogeneous one, which is dissimilar to the Subject - e.g. when the Atma is cited as an example of the substance, which not being a product, is eternal, we have the reaffirmation stated in the form, 'Sound is not so' therefore, 'Sound is a product'; where the character of being a product is reasserted of the subject Sound, through the denial of the affirmation of the character of not being produced. Thus there are two kinds of reafffirmation based on the two kinds of Udaharana. (Page No 69 Reference <ref name=":6" />).

# When the Udaharana cited is the heterogeneous one, which is dissimilar to the Subject - e.g. when the Atma is cited as an example of the substance, which not being a product, is eternal, we have the reaffirmation stated in the form, 'Sound is not so' therefore, 'Sound is a product'; where the character of being a product is reasserted of the subject Sound, through the denial of the affirmation of the character of not being produced. Thus there are two kinds of reafffirmation based on the two kinds of Udaharana. (Page No 69 Reference <ref name=":6" />).