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=== आत्मसिद्धन्तः ॥ Atma Siddhanta ===

=== आत्मसिद्धन्तः ॥ Atma Siddhanta ===

All the Indian shastras except Buddhism admit the existence of a permanent entity variously called Atman, Purusha, Jiva (which is being called as Soul, but is not an exact translation of Atma). As to the exact nature of this Atma there are indeed divergences of view.  

All the Indian shastras except Buddhism admit the existence of a permanent entity variously called [[Atman (आत्मन्)|Atman]], Purusha, Jiva (which is being called as Soul, but is not an exact translation of Atma). As to the exact nature of this Atma there are indeed divergences of view.  

* Nyaya calls it absolutely quantityless and characterless, indeterminate unconscious entity.

* Nyaya calls it absolutely quantityless and characterless, indeterminate unconscious entity.

* Samkhya describes it as being of the nature of pure consciousness.

* [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]] describes it as being of the nature of pure consciousness.

* Vedanta says that it is that fundamental point of unity implied in pure consciousness (चित् । chit), pure bliss (आनन्दम् । ananda) and pure being (सत् । sat).  

* Vedanta says that it is that fundamental point of unity implied in pure consciousness (चित् । chit), pure bliss (आनन्दम् । ananda) and pure being (सत् । sat).  

But all agree in holding that it is pure and unsullied in its nature and that all impurities of action or passion do not form a real part of it. When all impurities are removed the pure nature of the self is thoroughly and permanently apprehended and all other extraneous connections with it are absolutely dissociated.<ref name=":12" />

But all agree in holding that it is pure and unsullied in its nature and that all impurities of action or passion do not form a real part of it. When all impurities are removed the pure nature of the self is thoroughly and permanently apprehended and all other extraneous connections with it are absolutely dissociated.<ref name=":12" />

Represented primarily by the Sutras of Jaimini, it consists of 12 adhyayas divided into 60 padas (quarters or sections). It considers about a thousand topics so that is by far the biggest of the philosophic sutras and probably oldest among them. Earliest available commentary is by Shavara and this shastra has been explained in two somewhat different ways by Kumarila Bhatta and Prabhakara otherwise known as Guru.  

Represented primarily by the Sutras of Jaimini, it consists of 12 adhyayas divided into 60 padas (quarters or sections). It considers about a thousand topics so that is by far the biggest of the philosophic sutras and probably oldest among them. Earliest available commentary is by Shavara and this shastra has been explained in two somewhat different ways by Kumarila Bhatta and Prabhakara otherwise known as Guru.  

Of the seven padarthas formulated in the Nyaya-Vaiseshika theories, the Mimamsa accepts five of them. This philosophy holds that existents like substance and attribute or the particular and the universal are not totally distinct, but distinct while being the same. The relation between them are termed ''Bhedabheda''. Kumarila Bhatta's siddhanta is given briefly here for a general understanding of the Mimamsa school of thought.<ref name=":32" />

Of the seven [[Padarthas (पदार्थाः)|padarthas]] formulated in the Nyaya-Vaiseshika theories, the Mimamsa accepts five of them. This philosophy holds that existents like substance and attribute or the particular and the universal are not totally distinct, but distinct while being the same. The relation between them are termed ''Bhedabheda''. Kumarila Bhatta's siddhanta is given briefly here for a general understanding of the Mimamsa school of thought.<ref name=":32" />

'''Kumarila Bhatta Siddhanta :''' The ultimate particles he postulates of the four elements - earth, water, fire, and air - are not indivisible and possess finite magnitude so that they are not strictly atomic at all. Whole and parts are not accordingly absolutely distinct, but distinct while being same. Like the Nyaya-Vaiseshika, this system also postulates 24 qualities but with a few modifications. Mimamsa system accepts [[ShadPramanas (षड्प्रमाणाः)|six pramanas]] including perception, inference and verbal testimony apart from the three accepted by Kumarila namely - Comparison (Upamana) Presumption (arthapatti) and Non-apprehension (anupalabdhi). Kumarila primarily advocates that all things are positive from their own standpoint but negative from that of others (Sadasadatmaka).  

'''Kumarila Bhatta Siddhanta :''' The ultimate particles he postulates of the four elements - earth, water, fire, and air - are not indivisible and possess finite magnitude so that they are not strictly atomic at all. Whole and parts are not accordingly absolutely distinct, but distinct while being same. Like the Nyaya-Vaiseshika, this system also postulates 24 qualities but with a few modifications. Mimamsa system accepts [[ShadPramanas (षड्प्रमाणाः)|six pramanas]] including perception, inference and verbal testimony apart from the three accepted by Kumarila namely - Comparison (Upamana) Presumption (arthapatti) and Non-apprehension (anupalabdhi). Kumarila primarily advocates that all things are positive from their own standpoint but negative from that of others (Sadasadatmaka).  

'''Acceptance of Samavaya relationship'''

'''Acceptance of Samavaya relationship'''

* Acceptance of Samavaya (the relationship between whole and part) implies that the Prabhakaras regard the substance and attribute, parts and whole, as quite different and do not form an identity in difference (tadatmya) as Kumarila holds.  

* Acceptance of Samavaya (the relationship between whole and part) implies that the Prabhakaras regard the substance and attribute, parts and whole, as quite different and do not form an identity in difference (tadatmya) as Kumarila holds.  

'''Explanation of Error'''

'''Explanation of Error (Aprama)'''

* Kumarila's explanation of error is nearly the same as Nyaya-Vaiseshika. He admits that in error, knowledge partly strays from reality and misrepresents it (anyatha-khyati).

* Kumarila's explanation of error is nearly the same as Nyaya-Vaiseshika. He admits that in error, knowledge partly strays from reality and misrepresents it (anyatha-khyati).