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<blockquote>सः चतुर्विधः सर्वतन्त्रप्रतितन्त्राधिकरणाभ्युपगमसंस्थित्यर्थान्तरभावात्॥२७॥ {तन्त्रभेदौद्देशसूत्रम्} (Nyay. Sutr. 1.1.27)<ref name=":4" /></blockquote>

<blockquote>सः चतुर्विधः सर्वतन्त्रप्रतितन्त्राधिकरणाभ्युपगमसंस्थित्यर्थान्तरभावात्॥२७॥ {तन्त्रभेदौद्देशसूत्रम्} (Nyay. Sutr. 1.1.27)<ref name=":4" /></blockquote>

<blockquote>saḥ caturvidhaḥ sarvatantrapratitantrādhikaraṇābhyupagamasaṁsthityarthāntarabhāvāt॥27॥ {tantrabhēdauddēśasūtram} (Nyay. Sutr. 1.1.27)</blockquote>

<blockquote>saḥ caturvidhaḥ sarvatantrapratitantrādhikaraṇābhyupagamasaṁsthityarthāntarabhāvāt॥27॥ {tantrabhēdauddēśasūtram} (Nyay. Sutr. 1.1.27)</blockquote>

According to the Vatsyayana Bhashya for the above Nyaya sutras<blockquote>तन्त्रार्थसंस्थितिः तन्त्रसंस्थितिः तन्त्रमितरेतराभिसंबद्धस्यार्थसमूहस्योपदेशः शास्त्रम् । अधिकरणानुषङार्था संस्थितिरधिकरणसंस्थितिः अभ्युपगमसंस्थितिरनवधारितार्थपरिग्रहः तद्विशेषपरीक्षणायाभ्युपगमसिद्धान्तः । तन्त्रभेदात्तु खलु स चतुर्विधः ।<ref name=":5">Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n83 Page 84 of PDF]) Benares : E. J. Lazarus & Co</ref> </blockquote>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.

According to the Vatsyayana Bhashya for the above Nyaya sutras<blockquote>तन्त्रार्थसंस्थितिः तन्त्रसंस्थितिः तन्त्रमितरेतराभिसंबद्धस्यार्थसमूहस्योपदेशः शास्त्रम् । अधिकरणानुषङार्था संस्थितिरधिकरणसंस्थितिः अभ्युपगमसंस्थितिरनवधारितार्थपरिग्रहः तद्विशेषपरीक्षणायाभ्युपगमसिद्धान्तः । तन्त्रभेदात्तु खलु स चतुर्विधः ।<ref name=":5">Pt. Gangadhara Sastri Tailanga. (1896) The Nyayasutras with Vatsayana's Bhashya and Extracts from the Nyayavarttika and the Tatparyatika. ([https://archive.org/details/NyayaBhashyam-GangadharaTailanga/page/n83 Page 84 of PDF]) Benares : E. J. Lazarus & Co</ref> </blockquote><blockquote>''tantrārthasaṁsthitiḥ tantrasaṁsthitiḥ tantramitaretarābhisaṁbaddhasyārthasamūhasyopadeśaḥ śāstram । adhikaraṇānuṣaṅārthā saṁsthitiradhikaraṇasaṁsthitiḥ abhyupagamasaṁsthitiranavadhāritārthaparigrahaḥ tadviśeṣaparīkṣaṇāyābhyupagamasiddhāntaḥ । tantrabhedāttu khalu sa caturvidhaḥ ।''</blockquote>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.   

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

=== सर्वतन्त्रसिद्धान्तः ॥ Sarvatantra ===

=== 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.

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.

<blockquote>सर्वतन्त्राविरुद्धः तन्त्रे अधिकृतः अर्थः सर्वतन्त्रसिद्धान्तः॥२८॥ {सर्वतन्त्रसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.28)<ref name=":4" /></blockquote>

<blockquote>सर्वतन्त्राविरुद्धः तन्त्रे अधिकृतः अर्थः सर्वतन्त्रसिद्धान्तः॥२८॥ {सर्वतन्त्रसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.28)<ref name=":4" /></blockquote><blockquote>''sarvatantrāviruddhaḥ tantre adhikr̥taḥ arthaḥ sarvatantrasiddhāntaḥ॥28॥ {sarvatantrasiddhāntalakṣaṇam}''</blockquote>The Vatsayana Bhasya states the examples thus<blockquote>यथा ध्राणादीनीन्द्रियाणि गन्धादय इन्द्रियार्थाः पृथिव्यादी भूतानि प्रमाणैरर्थस्य ग्रहणमिति। (Vats. Bhas. Nyay. Sutr. 1.1.27)<ref name=":5" /> </blockquote><blockquote>''yathā dhrāṇādīnīndriyāṇi gandhādaya indriyārthāḥ pr̥thivyādī bhūtāni pramāṇairarthasya grahaṇamiti।''</blockquote>As for example are such statements such as "the olfactory organ and the rest are sense-organs", "odour and the rest are the objects apprehended by means of these sense-organs", "the earth and the rest are material substances", "things are cognised by means of the Instruments of Cognition". (Page no 78 of Reference <ref name=":0" />)

The Vatsayana Bhasya states the examples thus<blockquote>यथा ध्राणादीनीन्द्रियाणि गन्धादय इन्द्रियार्थाः पृथिव्यादी भूतानि प्रमाणैरर्थस्य ग्रहणमिति। (Vats. Bhas. Nyay. Sutr. 1.1.27)<ref name=":5" /> </blockquote>As for example are such statements such as "the olfactory organ and the rest are sense-organs", "odour and the rest are the objects apprehended by means of these sense-organs", "the earth and the rest are material substances", "things are cognised by means of the Instruments of Cognition". (Page no 78 of Reference <ref name=":0" />)

=== प्रतितन्त्रसिद्धान्तः॥ Pratitantra ===

=== प्रतितन्त्रसिद्धान्तः॥ Pratitantra ===

A Siddhanta accepted by only one philosophy and is not accepted by any other Philosophy is called the Pratitantra Siddhanta. <blockquote>समानतन्त्रासिद्धः परतन्त्रासिद्धः प्रतितन्त्रसिद्धान्तः॥२९॥{प्रतितन्त्रसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.29)<ref name=":4" /></blockquote>The Vatsyayana Bhasya explains through the following example <blockquote>यथा नासत आत्मलाभः न सत आत्महानं निरतिशयाश्चेतनाः देहेन्द्रियमनःसु विषयेषु तत्तत्कारणे च विशेष इति सांख्यानां पुरुषकर्मादिनिमित्तो भूतसर्गः कर्महेतवो दोषाः प्रकृतिश्च स्वगुणविशिष्टाश्चेतनाः असदुत्पद्यते उत्पन्नं निरुध्यतइति योगानाम् । (Vats. Bhas. Nyay. Sutr. 1.1.29)<ref name=":5" /></blockquote>For example, the following siddhantas are peculiar to the Sankhyas - "An absolute non-entity can never come into existence", "an entity can never absolutely lose its existence". The following are peculiar to the Yoga philosophy - "The entire elemental creation is die to the influence of the past deeds of men", "the defects of men and also their activity are the cause of Karma", "intelligent beings are endowed with their own respective qualities", that thing alone is produced which had no existence before", "that which is produced is destroyed".(Page no 78 of Reference <ref name=":0" />)  

A Siddhanta accepted by only one philosophy and is not accepted by any other Philosophy is called the Pratitantra Siddhanta. <blockquote>समानतन्त्रासिद्धः परतन्त्रासिद्धः प्रतितन्त्रसिद्धान्तः॥२९॥{प्रतितन्त्रसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.29)<ref name=":4" /></blockquote><blockquote>''samānatantrāsiddhaḥ paratantrāsiddhaḥ pratitantrasiddhāntaḥ॥29॥{pratitantrasiddhāntalakṣaṇam}''</blockquote>The Vatsyayana Bhasya explains through the following example <blockquote>यथा नासत आत्मलाभः न सत आत्महानं निरतिशयाश्चेतनाः देहेन्द्रियमनःसु विषयेषु तत्तत्कारणे च विशेष इति सांख्यानां पुरुषकर्मादिनिमित्तो भूतसर्गः कर्महेतवो दोषाः प्रकृतिश्च स्वगुणविशिष्टाश्चेतनाः असदुत्पद्यते उत्पन्नं निरुध्यतइति योगानाम् । (Vats. Bhas. Nyay. Sutr. 1.1.29)<ref name=":5" /></blockquote><blockquote>''yathā nāsata ātmalābhaḥ na sata ātmahānaṁ niratiśayāścetanāḥ dehendriyamanaḥsu viṣayeṣu tattatkāraṇe ca viśeṣa iti sāṁkhyānāṁ puruṣakarmādinimitto bhūtasargaḥ karmahetavo doṣāḥ prakr̥tiśca svaguṇaviśiṣṭāścetanāḥ asadutpadyate utpannaṁ nirudhyataiti yogānām ।''</blockquote>For example, the following siddhantas are peculiar to the Sankhyas - "An absolute non-entity can never come into existence", "an entity can never absolutely lose its existence". The following are peculiar to the Yoga philosophy - "The entire elemental creation is die to the influence of the past deeds of men", "the defects of men and also their activity are the cause of Karma", "intelligent beings are endowed with their own respective qualities", that thing alone is produced which had no existence before", "that which is produced is destroyed".(Page no 78 of Reference <ref name=":0" />)  

=== अधिकरणसिद्धान्तः॥ Adhikarana ===

=== अधिकरणसिद्धान्तः॥ Adhikarana ===

A Siddhanta which rests on the Implication wherein the knowledge or acceptance of one fact rests or depends on the knowledge or acceptance of another fact is called Adhikarana Siddhanta or Implied Doctrine.<blockquote>यत्सिद्धौ अन्यप्रकरणसिद्धिः सः अधिकरणसिद्धान्तः॥३०॥ {अधिकरणसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.30)<ref name=":4" /></blockquote>The Vatsyayana Bhashya clarifies as follows<blockquote>यस्यार्थस्य सिध्दावन्येऽर्था यदधिष्ठानाः सोऽधिकरणसिद्धान्तः । यथा देहेन्द्रियव्यतिरिक्ते ज्ञाता दर्शनस्पर्शनाभ्यामेकार्थग्रहणादिभिः। अत्रानुषङ्गिणोऽर्था इन्द्रियनानात्वं नियतविषयाणीन्द्रियाणि स्वविषयग्रहणलिङ्गानि ज्ञातुर्ज्ञानसाधनानि गन्धादिगुणव्यतिरिक्तां द्रव्यं गुणाधिकरणमनियतविषयाश्चेतना इति पूर्वार्थसिध्दावेतेऽर्थाः सिध्यन्ति न तैर्विना सो ऽर्थः संभवतीति। (Vats. Bhas. Nyay. Sutr. 1.1.30)<ref name=":5" /></blockquote>When it so happens that a certain fact having become established or known, other facts become implied - and without these latter facts the former fact itself cannot be established; the former constituting the basis of these later is called Adhikarana Siddhanta or Siddhanta resting on an implication (Implied Doctrine). Example, when the fact that the cogniser is distinct from the body and the sense-organs is proved or indicated by the fact of one and the same object being apprehended by the organs of vision and touch - the facts implied are :

A Siddhanta which rests on the Implication wherein the knowledge or acceptance of one fact rests or depends on the knowledge or acceptance of another fact is called Adhikarana Siddhanta or Implied Doctrine.<blockquote>यत्सिद्धौ अन्यप्रकरणसिद्धिः सः अधिकरणसिद्धान्तः॥३०॥ {अधिकरणसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.30)<ref name=":4" /></blockquote><blockquote>''yatsiddhau anyaprakaraṇasiddhiḥ saḥ adhikaraṇasiddhāntaḥ॥30॥ {adhikaraṇasiddhāntalakṣaṇam}''</blockquote>The Vatsyayana Bhashya clarifies as follows<blockquote>यस्यार्थस्य सिध्दावन्येऽर्था यदधिष्ठानाः सोऽधिकरणसिद्धान्तः । यथा देहेन्द्रियव्यतिरिक्ते ज्ञाता दर्शनस्पर्शनाभ्यामेकार्थग्रहणादिभिः। अत्रानुषङ्गिणोऽर्था इन्द्रियनानात्वं नियतविषयाणीन्द्रियाणि स्वविषयग्रहणलिङ्गानि ज्ञातुर्ज्ञानसाधनानि गन्धादिगुणव्यतिरिक्तां द्रव्यं गुणाधिकरणमनियतविषयाश्चेतना इति पूर्वार्थसिध्दावेतेऽर्थाः सिध्यन्ति न तैर्विना सो ऽर्थः संभवतीति। (Vats. Bhas. Nyay. Sutr. 1.1.30)<ref name=":5" /></blockquote><blockquote>''yasyārthasya sidhdāvanye'rthā yadadhiṣṭhānāḥ so'dhikaraṇasiddhāntaḥ । yathā dehendriyavyatirikte jñātā darśanasparśanābhyāmekārthagrahaṇādibhiḥ। atrānuṣaṅgiṇo'rthā indriyanānātvaṁ niyataviṣayāṇīndriyāṇi svaviṣayagrahaṇaliṅgāni jñāturjñānasādhanāni gandhādiguṇavyatiriktāṁ dravyaṁ guṇādhikaraṇamaniyataviṣayāścetanā iti pūrvārthasidhdāvete'rthāḥ sidhyanti na tairvinā so 'rthaḥ saṁbhavatīti।''</blockquote>When it so happens that a certain fact having become established or known, other facts become implied - and without these latter facts the former fact itself cannot be established; the former constituting the basis of these later is called Adhikarana Siddhanta or Siddhanta resting on an implication (Implied Doctrine). Example, when the fact that the cogniser is distinct from the body and the sense-organs is proved or indicated by the fact of one and the same object being apprehended by the organs of vision and touch - the facts implied are :

# that there are more sense organs than one

# that there are more sense organs than one

# that the sense organs operate upon particular kinds of objects

# that the sense organs operate upon particular kinds of objects

=== अभ्युपगमसिद्धान्तः॥ Abhyupagama ===

=== अभ्युपगमसिद्धान्तः॥ Abhyupagama ===

A siddhanta wherein a fact is taken for granted, without investigation, and then  proceeds the examination of its particular details, is called an Abhyupagama Siddhanta.<blockquote>अपरीक्षिताभ्युपगमात्तद्विशेषपरीक्षणं अभ्युपगमसिद्धान्तः॥३१॥ {अभ्युपगमसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.31)<ref name=":4" /></blockquote>Vatsyayana Bhashya for the above sutra is as follows<blockquote>यत्र किंचिदर्थजातमपरीक्षितमभ्युपगम्यते अस्तु द्रव्यं शब्दः स तु नित्यो ऽथानित्य इति द्रव्यस्य सतो नित्यताऽनित्यता वा तद्विशेषः परीक्ष्यते सोऽभ्युपगमसिद्धान्तः स्वबुध्द्यतिशयचिख्यापयिषया परबुध्द्यवज्ञानाच्च प्रवर्ततइति। (Vats. Bhas. Nyay. Sutr. 1.1.31)<ref name=":5" /></blockquote>When a fact is taken for granted without investigation, such a siddhanta is called Abhyupagama or a Hypothetical Doctrine. Example, it is taken for granted, without investigation, that Sound is a substance and from that assumption proceeds an investigation as to whether Sound is eternal or non-eternal. In this investigation details of eternality or non-eternality of sound are examined. An author has recourse to this kind of Siddhanta with a view to display his intellect with an utter disregard for the intellect of others.(Page no 81 of Reference <ref name=":0" />)

A siddhanta wherein a fact is taken for granted, without investigation, and then  proceeds the examination of its particular details, is called an Abhyupagama Siddhanta.<blockquote>अपरीक्षिताभ्युपगमात्तद्विशेषपरीक्षणं अभ्युपगमसिद्धान्तः॥३१॥ {अभ्युपगमसिद्धान्तलक्षणम्} (Nyay. Sutr. 1.1.31)<ref name=":4" /></blockquote><blockquote>''aparīkṣitābhyupagamāttadviśeṣaparīkṣaṇaṁ abhyupagamasiddhāntaḥ॥31॥ {abhyupagamasiddhāntalakṣaṇam}''</blockquote>Vatsyayana Bhashya for the above sutra is as follows<blockquote>यत्र किंचिदर्थजातमपरीक्षितमभ्युपगम्यते अस्तु द्रव्यं शब्दः स तु नित्यो ऽथानित्य इति द्रव्यस्य सतो नित्यताऽनित्यता वा तद्विशेषः परीक्ष्यते सोऽभ्युपगमसिद्धान्तः स्वबुध्द्यतिशयचिख्यापयिषया परबुध्द्यवज्ञानाच्च प्रवर्ततइति। (Vats. Bhas. Nyay. Sutr. 1.1.31)<ref name=":5" /></blockquote><blockquote>''yatra kiṁcidarthajātamaparīkṣitamabhyupagamyate astu dravyaṁ śabdaḥ sa tu nityo 'thānitya iti dravyasya sato nityatā'nityatā vā tadviśeṣaḥ parīkṣyate so'bhyupagamasiddhāntaḥ svabudhdyatiśayacikhyāpayiṣayā parabudhdyavajñānācca pravartataiti।''</blockquote>When a fact is taken for granted without investigation, such a siddhanta is called Abhyupagama or a Hypothetical Doctrine. Example, it is taken for granted, without investigation, that Sound is a substance and from that assumption proceeds an investigation as to whether Sound is eternal or non-eternal. In this investigation details of eternality or non-eternality of sound are examined. An author has recourse to this kind of Siddhanta with a view to display his intellect with an utter disregard for the intellect of others.(Page no 81 of Reference <ref name=":0" />)

== References ==

== References ==

<references />

<references />

[[Category:Darshanas]]

[[Category:Darshanas]]