Vṛttyaniyāmaka-sambandha (Non-Occurrent-Exacting Relation)

Vṛttyaniyāmaka-sambandhas are countless. Through the viśiṣṭa-jñāna (qualified knowledge), this sambandha is known.

Abheda-sambandha or tādātmya sambandha

In the Navya-Nyāya, the relation of tādātmya and abheda are used in the same sense. Tādātmya relation is that relation by which something remains in the thing determined by itself or by its asādhāraṇa dharma (uncommon property). For example the subsistence of a jar in what is determined by ghaṭatva is called tādātmya. Hence, the relation of something with that thing itself.^[1]

Vyabhicāritatva-sambandha

Literally vyabhicāritatva-sambandha means deviated-ness relation. When one object becomes deviated from another, the relation between these is known a vyabhicāritatva-sambandha. For example, vahni (fire) deviates from dhuma (smoke). It may also be stated that vahni remains in the adhikaraṇa of the atyantābhāva of smoka.^[2]

Vyabhicāritatva is also known as svābhāvavadvṛttitva sambandha. This sambandha is seen in the adhikaraṇa of the atyantābhāva of the self. In this sambandha generally the pronoun sva (self) is used in the beginning of the name of the sambandha. This vyabhicāritatva is also known as avyāpyatva. When an object is not pervaded by another thing, it is known as avyāpya.^[3]

Vyāpakatva-sambandha and Vyāpyatva-sambandha

The term vyāpaka means pervader and vyāpya means pervaded. Hence, vyāpakatva means pervaderness and vyāpyatva is the state or condition of being pervaded, when one entity is pervaded by another. The pervaded one is called vyāpya and one which pervade is called vyāpaka. A vyāpaka is that which is not the counter correlate of the absolute negation remaining in that thing. In simple term that is called vyāpaka whose non-existant is never found in each substratum e.g., the fire is the vyāpaka of smoka. The relation which connects fire with smoke is called vyāpakatā relation. Again smoka is pervaded by fire. Hence, the smoke is connected with fire in the relation of vyāpyatva.^[4]

Pratiyogitā-sambandha

In the case of non-existence the thing which is non-existent in its substratum is called pratiyogī (counter co-relate) e.g, the ghaṭa is the counter co-relate of the absence in the form of ghato nāsti. The relation which connects the jar with its absence is called pratiyogitā sambandha or pratiyogikatva sambandha.^[5]

Anuyogitā-sambandha

Anuyogi is the locus of absence. As for example, in case of ghāṭābhāvavad bhūtalam or bhūtale ghaṭo nāsti (there is no jar on the tract of land), the tract of land is anuyogi. The relation which connects this tract of land with the negation is called anuyogitā-sambandha.^[6]

Svarūpa sambandha

When, a thing is related by itself with another thing without having any other relation for being related, that relation is called svarūpa-sambandha. The svarūpa-sambandha is sometimes of the nature of its pratiyogī and sometimes of the nature of anuyogī, e.g., in gagane rūpābhāva (there is no colour in ether), the relation is the relation of ether with rūpābhāva is svarūpa-sambandha and is of the nature of the ether itself which is the anuyogī here. In case of samavāya also the relation between samavāya and its relata is regarded as svarūpa-sambandha. Here no other relation is accepted by Nyāya-Vaiśeṣikas since that will lead to infinite regrace.^[7]

Other Vṛttyaniyāmaka Relations

The Nyāya-Vaiśeṣikas accept many other Vṛttyaniyāmaka relations. These relations are: viṣayatva, viṣayitva, prakāratā, prakārita, avayavatva, svāmitva, kāryatva, kāraṇatva etc.

Footnotes and references:

[1]:

Navya-Nyāya System of Logic, pp. 74-78

[2]:

Ibid., p. 80

[3]:

Ibid., p. 81

[4]:

Nyāyadarśanavimarṣa, p. 2

[5]:

Ibid., p.2; Navya-Nyāya System of Logic, p. 85

[6]:

Nyāyadarśanavimarṣa, p. 2

[7]:

Ibid., p. 5