श्रीमदानन्दतीर्थार्यमुखनिःसृतम्

shrImadAnandatIrthArya mukha nihsR^itaM

स्वतन्त्रत्वं सदा तस्य तसेय भेदश्च सर्वतः । अदोषत्वस्य सिध्यर्थं यदभेदे तदन्वयः ।।

svatantratvaM sadA tasya tasya bhedashcha sarvataH ।

adoShatvasya siddhyarthaM yadabhede tadanvayaH ।।

Purport:

Now, the AnuSha~Ngika para sat-siddhAnta is being given.

What is AnuSha~Ngika para sat-siddhAnta?

sAxAdbrahmasvarUpAvadhAraNapare anyArthatayA ukto arthaH AnuSha~Ngika para sat-siddhAntaH

AnuSha~Ngika para sat-siddhAnta is one which is mentioned to support another primary doctrine in those portions of the shAstra where the nature of Brahman is directly elucidated.

The doctrines

svatantratva - independence of viShnu(acting according to His own will).

sarvato bhedaH - being totally distinct from prakR^iti, jIva and jaDa

svagata bheda rAhitya - absence of intrinsic difference between viShnu's essence and His qualities).

are all called AnuSha~Ngika para sat-siddhAnta as these doctrines are mentioned to support the primary doctrines such as janmAdi kartR^itva, asheShaguNapUrNatva, sarvadoShasamujjhiti.

How are the primary doctrines established from the above AnuSha~Ngika siddhAntA's?

To cite an example, let's see how the primary doctrine - sarvadoShasamujjhiti is established from the AnuSha~Ngika doctrine - sarvato bhedaH

"If viShnu were to be non-different from the triad - prakR^iti, jIva and jaDa, then He would also be imperfect like prakR^iti, jIva and jaDa (By the rule: If A is non-different from B, then A's attributes are also non-different from B's attributes). But, as viSNu is totally different from prakR^iti, jIva and jaDa(sarvato bhinnaH), He is free from all imperfections(of prakR^iti, jIva and jaDa)"

This is how the AnuSha~Ngika doctrine - sarvato bhedaH is useful in establishing the primary doctrine - sarvadoShasamujjhiti.