Siddhanta (सिद्धान्तः)

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Siddhanta (Samskrit : सिद्धान्तम्) called as Theory or Accepted Conclusions is one of the Shodasa Padarthas defined by Gautama maharshi, the knowledge of which leads one to Nihshreyasa according to Nyaya Darshana. These sixteen things or padarthas are basically used for understanding the components seen in the world. Many concepts of things or activities of the world are propounded as siddhantas, like srsti siddhanta (theory about creation), siddhantas in ganita (mathematical theories) etc. The concept of Siddhanta is very important in the present day world which uses this term widely as "theory" virtually in every context of life.

परिचयः॥ Introduction

The word Siddhanta is made up of two words "siddha and "anta"; of these the word siddha denotes all those things with regard to which people have the idea that "this is so and so," and 'this thing has such and such a character.' The word Anta denotes the conviction or opinion that people have with regard to the particular character of those things.

A proposition or statement of fact asserted in the form "this is so" is called Theory (or Doctrine). This is 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 become possible.

तन्त्राधिकरणाभ्युपगमसंस्थितिः सिद्धान्तः ॥२६॥ {सिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.26)

tantrādhikaraṇābhyupagamasaṁsthitiḥ siddhāntaḥ ॥26॥{siddhāntalakṣaṇam}

Meaning : Doctrine or Theory is a final, well determined conviction (of people) with regard to the exact nature of any particular thing dealt with by Tantra (Tantra here stands for the teachings in connection with things related with one another).

सिद्धान्तभेदाः ॥ Kinds of Siddhanta

According to the Nyaya Sutra there are four kinds of Siddhantas on account of diversity among the several philosophies. They are Sarvatantra (सर्वतन्त्रम्), Pratitantra (प्रतितन्त्रम्), Adhikarana (अधिकरणः) and Abhiyupagama (अभ्युपगमः) Siddhantas.

सः चतुर्विधः सर्वतन्त्रप्रतितन्त्राधिकरणाभ्युपगमसंस्थित्यर्थान्तरभावात्॥२७॥ {तन्त्रभेदौद्देशसूत्रम्} (Nyay. Sutr. 1.1.27)

saḥ caturvidhaḥ sarvatantrapratitantrādhikaraṇābhyupagamasaṁsthityarthāntarabhāvāt॥27॥ {tantrabhēdauddēśasūtram} (Nyay. Sutr. 1.1.27)

According to the Vatsyayana Bhashya for the above Nyaya sutras

तन्त्रार्थसंस्थितिः तन्त्रसंस्थितिः तन्त्रमितरेतराभिसंबद्धस्यार्थसमूहस्योपदेशः शास्त्रम् । अधिकरणानुषङार्था संस्थितिरधिकरणसंस्थितिः अभ्युपगमसंस्थितिरनवधारितार्थपरिग्रहः तद्विशेषपरीक्षणायाभ्युपगमसिद्धान्तः । तन्त्रभेदात्तु खलु स चतुर्विधः ।

Tantrasamshitihi (तन्त्रासंस्थितिः) means the conviction resting on the direct assertions of tantra (shastra) standing for the teachings in connection with things related with one another. This includes the Sarvatantra and Pratitantra Siddhantas.

Adhikaranasamsthitihi (अधिकरणसंस्थितिः) is the conviction resting on implication and not on direct assertion.

Abhyupagamasamsthitihi (अभ्युपगमसंस्थितिः) is the hypothetical and tentative acceptance of an opinion not duly ascertained.

Each one of these siddhantas are elaborated in further sections.

सर्वतन्त्रसिद्धान्तः ॥ Sarvatantra

A Siddhanta common to all tantras (shastras) is called Sarvatantra Siddhanta. It is that philosophical conviction, or theory, which is not incompatible with any philosophy.

सर्वतन्त्राविरुद्धः तन्त्रे अधिकृतः अर्थः सर्वतन्त्रसिद्धान्तः॥२८॥ {सर्वतन्त्रसिद्धान्तलक्षणम्}

The Vatsayana Bhasya states the examples thus

यथा ध्राणादीनीन्द्रियाणि गन्धादय इन्द्रियार्थाः पृथिव्यादी भूतानि प्रमाणैरर्थस्य ग्रहणमिति।

प्रतितन्त्रसिद्धान्तः॥ Pratitantra

समानतन्त्रासिद्धः परतन्त्रासिद्धः प्रतितन्त्रसिद्धान्तः॥२९॥{प्रतितन्त्रसिद्धान्तलक्षणम्}

यथा नासत आत्मलाभः न सत आत्महानं निरतिशयाश्चेतनाः देहेन्द्रियमनःसु विषयेषु तत्तत्कारणे च विशेष इति सांख्यानां पुरुषकर्मादिनिमित्तो भूतसर्गः कर्महेतवो दोषाः प्रकृतिश्च स्वगुणविशिष्टाश्चेतनाः असदुत्पद्यते उत्पन्नं निरुध्यतइति योगानाम् ।

अधिकरणसिद्धान्तः॥ Adhikarana

यत्सिद्धौ अन्यप्रकरणसिद्धिः सः अधिकरणसिद्धान्तः॥३०॥ {अधिकरणसिद्धान्तलक्षणम्}

यस्यार्थस्य सिध्दावन्येऽर्था यदधिष्ठानाः सोऽधिकरणसिद्धान्तः । यथा देहेन्द्रियव्यतिरिक्ते

अभ्युपगमसिद्धान्तः॥ Abhyupagama

अपरीक्षिताभ्युपगमात्तद्विशेषपरीक्षणं अभ्युपगमसिद्धान्तः॥३१॥ {अभ्युपगमसिद्धान्तलक्षणम्}