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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Metaphysics raises the basic issues about the ultimate nature of reality. The term 'metaphysics' has been explained in various senses and aspects by both Eastern and Western philosophers of various times. The metaphysical continuum ranges from idealism (mind and spiritual forces are ultimately real) to materialism (matter-energy and physical forces alone are real). Prasad (1958, p. 82) notes that the dialogue and discourses that characterized the Upanishadic period naturally resulted in the formulation of definite methods of debating and forms of reasoning, which gave rise to a science originally called anviksiki (the science of enquiry), then tarka-vidya (science of reasoning), and ultimately Nyaya-Shastra (the science of logic). Anvikshiki began as a science of general enquiry and attempts to answer theories to understand the metaphysical nature of human mind, consciousness and logic. Later on it assumed a more specified form and became the science of pure reasoning. The transitions from the predominance of intuition to the intellect mode seem to have reached stability during the period when the Nyaya school of thought came into predominance.<ref>Kiran Kumar, S. K. ''Indian Thought and Tradition: A Psychohistorical Perspective''.</ref> Ānvīsikī was held in very high esteem due to the authority that it attaches to the vedas. Kings were trained in logic and the entity of reasoning was acknowledged in the administration of justice. Kautilya in his arthaśāstra characterizes Ānvīshikī (logic) as the lamp of all sciences.<ref name=":0">Chowdhury, Kakali Roy. ''Anvikshiki in Arthashastra: Kautilyan  perspective of economy and philosophy''. International Journal of Sanskrit Research 2020; 6(2): 175-178</ref><ref>Sinha, Sweta. ''Indian schools of logic: A critical assessment.'' International Journal of Sanskrit Research 2016; 2(6):170-172</ref><blockquote>प्रदीपः सर्वविद्यानामुपायः सर्वकर्मणाम् ।। आश्रयः सर्वधर्माणां शश्वदान्वीक्षिकी मता ।। ०१.२.१२ ।। (Kaut. Arth. 1.2.12)<ref>Kautilya Arthashastra ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhikarana 1 Adhyaya 2])</ref> pradīpaḥ sarvavidyānāmupāyaḥ sarvakarmaṇām || āśrayaḥ sarvadharmāṇāṃ śaśvadānvīkṣikī matā || 01.2.12 ||</blockquote>Ānvīshikī (logic) has ever been esteemed as the lamp of all sciences, the resource of all actions and the shelter of all virtues.<ref>Satis Chandra Vidyabhusana (1921), ''A History of Indian Logic'', Calcutta University.</ref>

Metaphysics raises the basic issues about the ultimate nature of reality. The term 'metaphysics' has been explained in various senses and aspects by both Eastern and Western philosophers of various times. The metaphysical continuum ranges from idealism (mind and spiritual forces are ultimately real) to materialism (matter-energy and physical forces alone are real). Prasad (1958, p. 82) notes that the dialogue and discourses that characterized the Upanishadic period naturally resulted in the formulation of definite methods of debating and forms of reasoning, which gave rise to a science originally called anviksiki (the science of enquiry), then tarka-vidya (science of reasoning), and ultimately Nyaya-Shastra (the science of logic). Anvikshiki began as a science of general enquiry and attempts to answer theories to understand the metaphysical nature of human mind, consciousness and logic. Later on it assumed a more specified form and became the science of pure reasoning. The transitions from the predominance of intuition to the intellect mode seem to have reached stability during the period when the Nyaya school of thought came into predominance.<ref>Kiran Kumar, S. K. ''Indian Thought and Tradition: A Psychohistorical Perspective''.</ref> Ānvīsikī was held in very high esteem due to the authority that it attaches to the vedas. Kings were trained in logic and the entity of reasoning was acknowledged in the administration of justice. Kautilya in his arthaśāstra characterizes Ānvīshikī (logic) as the lamp of all sciences.<ref name=":0">Chowdhury, Kakali Roy. ''Anvikshiki in Arthashastra: Kautilyan  perspective of economy and philosophy''. International Journal of Sanskrit Research 2020; 6(2): 175-178</ref><ref>Sinha, Sweta. ''Indian schools of logic: A critical assessment.'' International Journal of Sanskrit Research 2016; 2(6):170-172</ref> Sharda<ref>Nandram Sharda, ''Synchronizing Leadership Style with Integral Transformational Yoga Principles'', In Spirituality and Business, Springer Berlin, Heidelberg, 2010, pp-183-203</ref> opines that Kautilya might have considered including Anvikshiki as one of the four branches of knowledge, as he regarded consciousness as self-introspection or Svadhyaaya. Svadhyaaya is a virtuous observance that is associated with introspection and ‘study of self’, according to various scholars. The mature handling of life is possible through self-introspection and self-introspection is possible only when Anvikshiki is adopted in life as a part of knowledge. Apparently self-introspection helps in reviving the ‘ethical self’ of individual.<blockquote>प्रदीपः सर्वविद्यानामुपायः सर्वकर्मणाम् ।। आश्रयः सर्वधर्माणां शश्वदान्वीक्षिकी मता ।। ०१.२.१२ ।। (Kaut. Arth. 1.2.12)<ref name=":4">Kautilya Arthashastra ([https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhikarana 1 Adhyaya 2])</ref> pradīpaḥ sarvavidyānāmupāyaḥ sarvakarmaṇām || āśrayaḥ sarvadharmāṇāṃ śaśvadānvīkṣikī matā || 01.2.12 ||</blockquote>Ānvīshikī (logic) has ever been esteemed as the lamp of all sciences, the resource of all actions and the shelter of all virtues.<ref>Satis Chandra Vidyabhusana (1921), ''A History of Indian Logic'', Calcutta University.</ref> Anvikshiki is like the illuminator of all other branches of knowledge, the medium for all actions and the protector of all principles.

Dr. Vidyabhushana elaborates extensively about the origins of Nyayashastra in his famous work titled, A History of Indian Logic,<ref name=":1" /> and observes that Anvikshiki dealing with the theory of reasons was developed into Logic, it was called Nyayashastra, the science of true reasoning; scholars like Dr. Raghunath Ghosh,<ref>Ghosh, Raghunath. (2003) ''Nyayadarsana of Gotama, With Sanskrit Text, Vatsyayana Bhasya, Sanskrit Commentary, English Summary and English Translation'' Delhi: New Bharatiya Book Corporation (p. xx-xxii)</ref> further discussed about this topic.

Dr. Vidyabhushana elaborates extensively about the origins of Nyayashastra in his famous work titled, A History of Indian Logic,<ref name=":1" /> and observes that Anvikshiki dealing with the theory of reasons was developed into Logic, it was called Nyayashastra, the science of true reasoning; scholars like Dr. Raghunath Ghosh,<ref>Ghosh, Raghunath. (2003) ''Nyayadarsana of Gotama, With Sanskrit Text, Vatsyayana Bhasya, Sanskrit Commentary, English Summary and English Translation'' Delhi: New Bharatiya Book Corporation (p. xx-xxii)</ref> further discussed about this topic.

traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm |

traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm |

ānvīkṣikīṃ cātmavidyāṃ vārtārambhāṃśca lokataḥ | | 7.43 | |</blockquote>Meaning: From Brahmanas, well-versed in the three Vedas, he (a king) must learn the three Vedas (त्रयी विद्या), the eternal principle of punishment (दण्डनीति), the science of reasoning (आन्वीक्षिकीं), the science of Self-knowledge (आत्मविद्यां), the principles of trade, agriculture, and cattle rearing, and the science of wealth (वार्तारम्भांश्च लोकतः).<ref>Dutt, Manmatha Nath. (1909) ''Manu Samhita'' Calcutta: Elysium Press (p.227)</ref>

ānvīkṣikīṃ cātmavidyāṃ vārtārambhāṃśca lokataḥ | | 7.43 | |</blockquote>Meaning: From Brahmanas, well-versed in the three Vedas, he (a king) must learn the three Vedas (त्रयी विद्या), the eternal principle of punishment (दण्डनीति), the science of reasoning (आन्वीक्षिकीं), the science of Self-knowledge (आत्मविद्यां), the principles of trade, agriculture, and cattle rearing (वार्ता), and the science of wealth.<ref>Dutt, Manmatha Nath. (1909) ''Manu Samhita'' Calcutta: Elysium Press (p.227)</ref>

'''Gautama Dharmasutras''' also mentions the term Anviksiki, with reference to the knowledge requirement of a king,<blockquote>त्रय्याम् आन्वीक्षिक्या चाभिविनीतः ॥ trayyām ānvīkṣikyā cābhivinītaḥ ॥ (Gaut. Dhar. Sutr. 11.3)<ref>Srinivasacharya, L. (1917) ''Gautama Dharma Sutras with Maskari Bhasya'' Mysore: Government Branch Press (p.177)</ref></blockquote>Meaning: (He) should be an expert in the three Vedas and anvikshiki or the science of reasoning.

'''Gautama Dharmasutras''' also mentions the term Anviksiki, with reference to the knowledge requirement of a king,<blockquote>त्रय्याम् आन्वीक्षिक्या चाभिविनीतः ॥ trayyām ānvīkṣikyā cābhivinītaḥ ॥ (Gaut. Dhar. Sutr. 11.3)<ref>Srinivasacharya, L. (1917) ''Gautama Dharma Sutras with Maskari Bhasya'' Mysore: Government Branch Press (p.177)</ref></blockquote>Meaning: (He) should be an expert in the three Vedas and anvikshiki or the science of reasoning.

dharmaśāstreṣu mukhyeṣu vidyamāneṣu durbudhāḥ| buddhimānvīkṣikīṃ prāpya nirarthaṃ pravadanti te||2.100.39|| </blockquote>'''Mahabharata''', also cites that Anvikshiki was the term to describe abstract reasoning which was regarded in a negative sense. Both Anvikshiki and Tarkavidya were employed by a Pandit interested in these subjects to prove the futility of the Vedas. <blockquote>अहमासं पण्डितको हैतुको वेदनिन्दकः । आन्वीक्षिकीं तर्कविद्यामनुरक्तो निरर्थिकाम्‌ ॥ ४७ ॥ (Maha. Shan. Parv. 180.47)<ref>Pandit Ramnarayanadatta Shastri Pandey, Mahabharata ([https://archive.org/details/mahabharat05ramauoft/page/4887/mode/1up Khanda 5-Shantiparva, Adhyaya 180]), Gorakhpur: Gita Press. (p.4887)</ref>  

dharmaśāstreṣu mukhyeṣu vidyamāneṣu durbudhāḥ| buddhimānvīkṣikīṃ prāpya nirarthaṃ pravadanti te||2.100.39|| </blockquote>'''Mahabharata''', also cites that Anvikshiki was the term to describe abstract reasoning which was regarded in a negative sense. Both Anvikshiki and Tarkavidya were employed by a Pandit interested in these subjects to prove the futility of the Vedas. <blockquote>अहमासं पण्डितको हैतुको वेदनिन्दकः । आन्वीक्षिकीं तर्कविद्यामनुरक्तो निरर्थिकाम्‌ ॥ ४७ ॥ (Maha. Shan. Parv. 180.47)<ref>Pandit Ramnarayanadatta Shastri Pandey, Mahabharata ([https://archive.org/details/mahabharat05ramauoft/page/4887/mode/1up Khanda 5-Shantiparva, Adhyaya 180]), Gorakhpur: Gita Press. (p.4887)</ref>  

ahamāsaṃ paṇḍitako haituko vedanindakaḥ | ānvīkṣikīṃ tarkavidyāmanurakto nirarthikām‌ || 47 || </blockquote>Kautilya's Arthashastra   

ahamāsaṃ paṇḍitako haituko vedanindakaḥ | ānvīkṣikīṃ tarkavidyāmanurakto nirarthikām‌ || 47 || </blockquote>'''Kautilya's Arthashastra''',<ref name=":0" /> as mentioned in the earlier section, justifies adding Anvikshiki in the study of statecraft and stresses on it's importance among sciences. Kautilya combined Anvikshiki and Artha Neeti in Arthashastra. At the very beginning of his treatise Kautilya mentioned Anvikshiki or Logical Philosophy as an inseparable part of the study of common human life since it deals with the peripheral knowledge and at the same time holds a deep understanding of the ethical aspect of life.  

 

== References ==

== References ==

[[Category:Darshanas]]

[[Category:Darshanas]]