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Line 27: − + − There are four kinds of Siddhantas namely − ;# Sarvatantra (सर्वतन्त्रसिद्धान्तः) lakshana is सर्वतन्त्राविरुद्धः तन्त्रे अधिकृतः अर्थः सर्वतन्त्रसिद्धान्तः॥२८॥ {सर्वतन्त्रसिद्धान्तलक्षणम्} − ;# Pratitantra (प्रतितन्त्रसिद्धान्तः) समानतन्त्रसिद्धः परतन्त्रासिद्धः प्रतितन्त्रसिद्धान्तः॥२९॥{प्रतितन्त्रसिद्धान्तलक्षणम्} − ;# Adhikarana (अधिकरणसिद्धान्तः) यत्सिद्धौ अन्यप्रकरणसिद्धिः सः अधिकरणसिद्धान्तः॥३०॥ {अधिकरणसिद्धान्तलक्षणम्} − ;# Abhyupagama (अभ्युपगमसिद्धान्तः) अपरीक्षिताभ्युपगमात्तद्विशेषपरीक्षणं अभ्युपगमसिद्धान्तः॥३१॥ {अभ्युपगमसिद्धान्तलक्षणम्} − − <blockquote> The Pancha Avayavas are </blockquote> − :; 1. Pratijna (प्रतिज्ञा) − :: Statement of first enunciation to be proved is called Pratijna and is based on Shabda pramana. साध्यनिर्देशः प्रतिज्ञा॥३३॥ {प्रतिज्ञालक्षणम्} − :; 2. Hetu (हेतुः) − :: Statement of Reasoning which establishes the conclusion on the strength of the similarity of the case in hand with known examples or negative instances. It is based on Anumana pramana. उदाहरणसाधर्म्यात्साध्यसाधनं हेतुः॥३४॥ {हेतुलक्षणम्} तथा वैधर्म्यात्॥३५॥ {हेतुलक्षणम्} − :; 3. Udaharana (उदाहरणम्) − :: Statement of Instance (positive or negative illustrative instances) is based on Pratyaksha pramana. साध्यसाधर्म्यात्तद्धर्मभावी दृष्टान्तः उदाहरणम् ॥३६॥ {उदाहरणलक्षणम्} तद्विपर्ययात्वा विपरीतम्॥३७॥{उदाहरणलक्षणम्} − :; 4. Upanaya (उपनयः) − :: Statement of Minor premise (a minor summary) made with support of the Udaharana is thus based on Upamana pramana. उदाहरणापेक्षः तथा इति उपसंहारः न तथा इति वा साध्यस्य उपनयः ॥३८॥ {उपनयलक्षणम्} − :; 5. Nigamana (निगमनम्) − :: Statement of the Final Conclusion consists in the indication of the capability of the aforesaid statements to bear upon the same object or purpose. हेत्वपदेशात्प्रतिज्ञायाः पुनर्वचनं निगमनम्॥३९॥{निगमनलक्षणम्} − :: It is this five-fold declaration that constitutes the highest form of reasoning because only when thus stated that the Reasoning succeeds in convincing the nonbeliever. − Line 61:
Line 42: − They are of five types − ;# Savyabhichara (सव्यभिचारः) ॥ Inconclusive hetvabhasa is that which is tainted by indecision. अनैकान्तिकः सव्यभिचारः ॥५॥ {सव्यभिचारलक्षणम्} − ;# Viruddha (विरुद्धः) ॥ Contradictory hetvabhasa is when a certain doctrine after having been accepted, the hetu that is contradictory to it is called Viruddha. सिद्धान्तं अभ्युपेत्य तद्विरोधी विरुद्धः ॥६॥ {विरुद्धलक्षणम्} − ;# Prakaranasama (प्रकरणसमः) ॥ Neutralized hetu is that which is put forward to establish a definite conclusion but only gives rise to suspense in regard to the point at issue. यस्मात्प्रकरणचिन्ता सः निर्णयार्थमपदिष्टः प्रकरणसमः ॥७॥ {प्रकरणसमलक्षणम्} − ;# Sadhyasama (साध्यसमः) ॥ Unknown hetu is that which is yet to be proved and is not different from the object. साध्याविशिष्टः साध्यत्वात्साध्यसमः ॥८॥ {साध्यसमलक्षणम्} − ;# Kalaateeta (कालातीतः) ॥ Mis-timed or delayed hetu. कालात्ययापदिष्टः कालातीतः ॥ ९॥ {कालातीतलक्षणम्} − − + − ;# Vakchhala <blockquote>Consists in assuming a meaning other than that intended to be conveyed by a word अविशेषाभिहिते अर्थे वक्तुः अभिप्रायातर्थान्तरकल्पना वाक्छलम् ॥१२॥ {वाक्छललक्षणम्}</blockquote> − ;# Samanya chhala <blockquote>Generalizing form of chhala consists in the urging of an absurd signification, which is rendered possible by the use of a too generic term. सम्भवतः अर्थस्य अतिसामान्ययोगातसम्भूतार्थकल्पना सामान्यच्छलम् ॥१३॥ {सामान्यच्छललक्षणम्} </blockquote> − ;# Upachara Chhala <blockquote>धर्मविकल्पनिर्देशे अर्थसद्भावप्रतिषेधः उपचारच्छलम् ॥१४॥ {उपचारच्छललक्षणम्}</blockquote> −
→षोडशपदार्थाः ॥ Sixteen Categories: editing
== षोडशपदार्थाः ॥ Sixteen Categories ==
== षोडशपदार्थाः ॥ Sixteen Categories ==
Nyaya expounds the shodasha padarthas or sixteen entities the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote>They are as follows.(Pages 22-30 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref> and 294-296 of Reference <ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>)
Nyaya expounds the shodasha padarthas or sixteen entities the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote>They are as follows with reference to pages 22-30 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref> and 294-296 of Reference <ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>.
; 1. '''प्रमाणम् ॥ Pramana (Perception)''' : It is the instrument of right cognition. Four pramanas accepted by Nyaya are Pratyaksha, Anumana, Upamana and Shabda given by sutra
; 1. '''प्रमाणम् ॥ Pramana (Perception)''' : It is the instrument of right cognition. Four pramanas accepted by Nyaya are Pratyaksha, Anumana, Upamana and Shabda given by sutra
<blockquote>लौकिकपरीक्षकाणां यस्मिनर्थे बुद्धिसाम्यं सः दृष्टान्तः ॥२५॥ {दृष्टान्तलक्षणम्} (Nyay. Sutr. 1.1.25)<ref name=":4" /></blockquote>
<blockquote>लौकिकपरीक्षकाणां यस्मिनर्थे बुद्धिसाम्यं सः दृष्टान्तः ॥२५॥ {दृष्टान्तलक्षणम्} (Nyay. Sutr. 1.1.25)<ref name=":4" /></blockquote>
; 6. '''सिद्धान्तम् ॥ Siddhanta (Theory or Accepted Conclusions)''': A proposition or statement of fact asserted in the form "this is so" is called Theory. This also can be an object of cognition but yet is enunciated separately by itself because it is only when there are a number of different theories, and never otherwise, that the three forms of Debate - Discussion, Disagreement and Arguments.
; 6. '''सिद्धान्तम् ॥ Siddhanta (Theory or Accepted Conclusions)''': A proposition or statement of fact asserted in the form "this is so" is called Theory. This also can be an object of cognition but yet is enunciated separately by itself because it is only when there are a number of different theories, and never otherwise, that the three forms of Debate - Discussion, Disagreement and Arguments.
<blockquote>तन्त्राधिकरणाभ्युपगमसंस्थितिः सिद्धान्तः ॥२६॥{अभ्युपगमसिद्धान्तलक्षणम्} सः चतुर्विधः सर्वतन्त्रप्रतितन्त्राधिकरणाभ्युपगमसंस्थित्यर्थान्तरभावात्॥२७॥ {तन्त्रभेदौद्देशसूत्रम्} (Nyay. Sutr. 1.1.27)<ref name=":4" /> </blockquote>
<blockquote>तन्त्राधिकरणाभ्युपगमसंस्थितिः सिद्धान्तः ॥२६॥ {अभ्युपगमसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.27)<ref name=":4" /> </blockquote>
; 7. '''अवयवः ॥ Avayavas (Factors of Inference or Premises)''' : When a conclusion has to be made, a number of words or sentences (Statements) have to be used. The Pancha Avayavas (5 types of Statements or Premises) that are necessary for the proving of the conclusion are Pratijna and the others which when taken collectively are called as Factors of Inference.
; 7. '''अवयवः ॥ Avayavas (Factors of Inference or Premises)''' : When a conclusion has to be made, a number of words or sentences (Statements) have to be used. The Pancha Avayavas (5 types of Statements or Premises) that are necessary for the proving of the conclusion are Pratijna and the others which when taken collectively are called as Factors of Inference.
<blockquote> प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः ॥३२॥ {अवयवौद्देशसूत्रम्} (Nyay. Sutr. 1.1.32)<ref name=":4" /> </blockquote>
<blockquote> प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः ॥३२॥ {अवयवौद्देशसूत्रम्} (Nyay. Sutr. 1.1.32)<ref name=":4" /> </blockquote>
; 8. '''तर्कः ॥ Tarka (Argumentation)''': It leads to the ascertainment of their validity or invalidity and thus helps in the attaining of true knowledge. Though a category of the Prameya it is enunciated separately because along with the Pramana it is of use in Debate, both in establishing one's own position and in demolishing the position of the opponent.<ref name=":6" /> Tarka means the deliberation on an unknown thing to discern its real nature. (Page 360 of Reference <ref name=":12" />).
; 8. '''तर्कः ॥ Tarka (Argumentation)''': It leads to the ascertainment of their validity or invalidity and thus helps in the attaining of true knowledge. Though a category of the Prameya it is enunciated separately because along with the Pramana it is of use in Debate, both in establishing one's own position and in demolishing the position of the opponent.<ref name=":6" /> Tarka means the deliberation on an unknown thing to discern its real nature. (Page 360 of Reference <ref name=":12" />).
<blockquote>अविज्ञाततत्वे अर्थे कारणोपपत्तितः तत्त्वज्ञानार्थं उहः तर्कः॥४०॥{तर्कलक्षणम्} (Nyay. Sutr. 1.1.40)<ref name=":4" /> </blockquote>
<blockquote>अविज्ञाततत्वे अर्थे कारणोपपत्तितः तत्त्वज्ञानार्थं उहः तर्कः॥४०॥{तर्कलक्षणम्} (Nyay. Sutr. 1.1.40)<ref name=":4" /> </blockquote>
; 13. '''हेत्वाभासः ॥ Hetvabhasa (Fallacy)''' : Hetvabhasa are so called because they do not possess all the characteristics of the true hetus discussed in 1.1.32, yet they are sufficiently similar to them to appear like them.
; 13. '''हेत्वाभासः ॥ Hetvabhasa (Fallacy)''' : Hetvabhasa are so called because they do not possess all the characteristics of the true hetus discussed in 1.1.32, yet they are sufficiently similar to them to appear like them.
<blockquote>सव्यभिचारविरुद्धप्रकरणसमसाध्यसमकालातीताः हेत्वाभासाः ॥४॥ {हेत्वाभासौद्देशसूत्रम्} (Nyay. Sutr. 1.2.4)<ref name=":0" /> </blockquote>
<blockquote>सव्यभिचारविरुद्धप्रकरणसमसाध्यसमकालातीताः हेत्वाभासाः ॥४॥ {हेत्वाभासौद्देशसूत्रम्} (Nyay. Sutr. 1.2.4)<ref name=":0" /> </blockquote>
; 14. '''च्छलः ॥ Chhala (Minor deception)''': It consists in opposing a proposition by assigning to it a meaning other than the one intended. It is of three kinds.
; 14. '''च्छलः ॥ Chhala (Minor deception)''': It consists in opposing a proposition by assigning to it a meaning other than the one intended. It is of three kinds.
<blockquote>वचनविघातः अर्थविकल्पोपपत्त्या छलम् ॥१०॥{छललक्षणम्} (Nyay. Sutr. 1.2.10)<ref name=":0" /> </blockquote><blockquote>तत्त्रिविधं वाक्छलं सामान्यच्छलं उपचारच्छलं च इति ॥११॥ {छलभेदौद्देशसूत्रम्}</blockquote>
<blockquote>वचनविघातः अर्थविकल्पोपपत्त्या छलम् ॥१०॥{छललक्षणम्} (Nyay. Sutr. 1.2.10)<ref name=":0" /> </blockquote>
; 15. '''जातिः ॥ Jati (Refutation)''': Refutation is that objection which is taken on the basis of mere similarity and dissimilarity.
; 15. '''जातिः ॥ Jati (Refutation)''': Refutation is that objection which is taken on the basis of mere similarity and dissimilarity.
<blockquote>साधर्म्यवैधर्म्याभ्यां प्रत्यवस्थानं जातिः॥१८॥ {जातिलक्षणम्}</blockquote>
<blockquote>साधर्म्यवैधर्म्याभ्यां प्रत्यवस्थानं जातिः॥१८॥ {जातिलक्षणम्}</blockquote>