Difference between revisions of "Anvikshiki (आन्वीक्षिकी)"
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Amarakosha describes Anvikshiki, as the science of inquiry, आन्वीक्षिकी दण्डनीतिस्तर्कविद्यार्थशास्त्रयोः॥ (Amar. 1.6.5<ref name=":2" /> | Amarakosha describes Anvikshiki, as the science of inquiry, आन्वीक्षिकी दण्डनीतिस्तर्कविद्यार्थशास्त्रयोः॥ (Amar. 1.6.5<ref name=":2" /> | ||
| − | == Anvikshiki Described in Various Texts == | + | == आन्वीक्षिकी अन्य ग्रन्थेषु ॥ Anvikshiki Described in Various Texts == |
'''Nitisara of Kamandaka''' explicitly states that a king, after having controlled his senses should direct his attention to the cultivation of the following four branches of learning, in co-operation with those precepts well-versed in these subjects.<ref name=":3">Dutt, Manmatha Nath. (1896) ''ed. Kamankiya Nitisara or The Elements of Polity (in English)'' Calcutta (p.15)</ref> | '''Nitisara of Kamandaka''' explicitly states that a king, after having controlled his senses should direct his attention to the cultivation of the following four branches of learning, in co-operation with those precepts well-versed in these subjects.<ref name=":3">Dutt, Manmatha Nath. (1896) ''ed. Kamankiya Nitisara or The Elements of Polity (in English)'' Calcutta (p.15)</ref> | ||
| − | # आन्वीक्षिकी ॥ | + | # आन्वीक्षिकी ॥ ānvīkṣikī |
| − | # त्रयी ॥ | + | # त्रयी ॥ trayī (Veda Trayi) |
| − | # वार्ता ॥ | + | # वार्ता ॥ vārtā (Agriculture, cattlebreeding and trade) |
| − | # दण्डनीतिः ॥ | + | # दण्डनीतिः ॥ daṇḍanītiḥ |
Anvikshiki, Trayi, Varta and Dandaniti - these only are the four eternal divisions of knowledge, that pave the way for humans to achieve happiness in this world.<ref name=":3" /><blockquote>आन्वीक्षिकीं त्रयीं वार्तां दण्डनीतिं च पार्थिवः। तद्विद्यैस्तत्कियोपेतैश्चिन्त येद् विनयान्वितः ॥ १ ॥ | Anvikshiki, Trayi, Varta and Dandaniti - these only are the four eternal divisions of knowledge, that pave the way for humans to achieve happiness in this world.<ref name=":3" /><blockquote>आन्वीक्षिकीं त्रयीं वार्तां दण्डनीतिं च पार्थिवः। तद्विद्यैस्तत्कियोपेतैश्चिन्त येद् विनयान्वितः ॥ १ ॥ | ||
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traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm | | traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm | | ||
| − | ānvīkṣikīṃ cātmavidyāṃ vārtārambhāṃśca lokataḥ | | 7.43 | |</blockquote>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, and the science of wealth (वार्तारम्भांश्च लोकतः).<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. | ||
| − | Ramayana, and Mahabharata | + | In '''Valmiki Ramayana''', we find Shri Rama instructing his brother, Bharata not to entertain those superfluous persons engaged only in worldly ways (लौकायतिकान्) who resort to the science of logic (आन्वीक्षिकीं) based on abstract reasoning, and indulge in futile talks, neglecting the principal texts of Dharmashastras.<ref>Valmiki Ramayana ([https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=2&language=dv&field_sarga_value=100 Ayodhyakanda Sarga 100])</ref> <blockquote>धर्मशास्त्रेषु मुख्येषु विद्यमानेषु दुर्बुधाः। बुद्धिमान्वीक्षिकीं प्राप्य निरर्थं प्रवदन्ति ते।।2.100.39।। |
| + | |||
| + | 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 | ||
== References == | == References == | ||
[[Category:Darshanas]] | [[Category:Darshanas]] | ||
Revision as of 10:51, 28 August 2024
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Anvikshiki (Sanskrit: आन्वीक्षिकी) refers to the science of inquiry. Mm. Vidyabhushana argues that the Upanishads which dealt with the Atman and its destiny constituted a very important branch of study called Atmavidya, the study about Atman, or Adhyatma-vidya, the spiritual science or Brahmavidya, the divine science, which has been the foundation of all other sciences. The science of Atman was at a later stage called Anvikshiki, the science of inquiry. Ancient logic was called Anvikshiki or the science of debate, but with the introduction of syllogism or proper reasoning it came to be called Nyaya.[1]
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.[2] 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.[3][4]
प्रदीपः सर्वविद्यानामुपायः सर्वकर्मणाम् ।। आश्रयः सर्वधर्माणां शश्वदान्वीक्षिकी मता ।। ०१.२.१२ ।। (Kaut. Arth. 1.2.12)[5] pradīpaḥ sarvavidyānāmupāyaḥ sarvakarmaṇām || āśrayaḥ sarvadharmāṇāṃ śaśvadānvīkṣikī matā || 01.2.12 ||
Ānvīshikī (logic) has ever been esteemed as the lamp of all sciences, the resource of all actions and the shelter of all virtues.[6]
Dr. Vidyabhushana elaborates extensively about the origins of Nyayashastra in his famous work titled, A History of Indian Logic,[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,[7] further discussed about this topic.
व्युत्पत्तिः॥Etymology
Anvikshiki (ānvīkṣikī), the word originated from the root verb ईक्ष् (īkṣ).[8] The root īkṣ is used in the sense ‘to see, to perceive’ as per the dhatupatha of Ashtadhyayi.[9] Anvikshiki is explained as श्रवणादनु ईक्षा पर्य्यालोचना प्रयोजनमस्याः । śravaṇādanu īkṣā paryyālocanā prayojanamasyāḥ | to mean 'hearing followed by seeing and completely engaged in thinking about it is the purpose of this'.[10]
Anvikshiki not only means ‘to see’, it also conveys; perceive, observe, regard, consider, think, reflect and investigate. Apte explains it as follows, 'shubhaashubha paryalochayati'. Thus, the meaning of the verb ‘iksh’ can be expanded much further than just ‘Seeing’. Anu-ikshana can be taken in the sense, ‘A minute search (within the self)’. ‘The search within the self’ can be interpreted or considered in many ways.[3]
Amarakosha describes Anvikshiki, as the science of inquiry, आन्वीक्षिकी दण्डनीतिस्तर्कविद्यार्थशास्त्रयोः॥ (Amar. 1.6.5[10]
आन्वीक्षिकी अन्य ग्रन्थेषु ॥ Anvikshiki Described in Various Texts
Nitisara of Kamandaka explicitly states that a king, after having controlled his senses should direct his attention to the cultivation of the following four branches of learning, in co-operation with those precepts well-versed in these subjects.[11]
- आन्वीक्षिकी ॥ ānvīkṣikī
- त्रयी ॥ trayī (Veda Trayi)
- वार्ता ॥ vārtā (Agriculture, cattlebreeding and trade)
- दण्डनीतिः ॥ daṇḍanītiḥ
Anvikshiki, Trayi, Varta and Dandaniti - these only are the four eternal divisions of knowledge, that pave the way for humans to achieve happiness in this world.[11]
आन्वीक्षिकीं त्रयीं वार्तां दण्डनीतिं च पार्थिवः। तद्विद्यैस्तत्कियोपेतैश्चिन्त येद् विनयान्वितः ॥ १ ॥
आन्वीक्षिकी त्रयी वार्ता दण्डनीतिश्च शाशती । विद्याश्चतस्र एवैता लोकसंस्थितिहेतवः ॥ २ (Nitisara. 2.1-2)[12]
ānvīkṣikīṃ trayīṃ vārtāṃ daṇḍanītiṃ ca pārthivaḥ| tadvidyaistatkiyopetaiścinta yed vinayānvitaḥ || 1 ||
ānvīkṣikī trayī vārtā daṇḍanītiśca śāśatī | vidyāścatasra evaitā lokasaṃsthitihetavaḥ || 2
Manusamhita mentions Anvikshiki in the special sense of Logic, while explaining what the kings should learn
त्रैविद्येभ्यस्त्रयीं विद्यां दण्डनीतिं च शाश्वतीम् ।
आन्वीक्षिकीं चात्मविद्यां वार्तारम्भांश्च लोकतः । । ७.४३ । । (Manu. Smrt. 7.43)[13]
traividyebhyastrayīṃ vidyāṃ daṇḍanītiṃ ca śāśvatīm |
ānvīkṣikīṃ cātmavidyāṃ vārtārambhāṃśca lokataḥ | | 7.43 | |
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).[14] Gautama Dharmasutras also mentions the term Anviksiki, with reference to the knowledge requirement of a king,
त्रय्याम् आन्वीक्षिक्या चाभिविनीतः ॥ trayyām ānvīkṣikyā cābhivinītaḥ ॥ (Gaut. Dhar. Sutr. 11.3)[15]
Meaning: (He) should be an expert in the three Vedas and anvikshiki or the science of reasoning. In Valmiki Ramayana, we find Shri Rama instructing his brother, Bharata not to entertain those superfluous persons engaged only in worldly ways (लौकायतिकान्) who resort to the science of logic (आन्वीक्षिकीं) based on abstract reasoning, and indulge in futile talks, neglecting the principal texts of Dharmashastras.[16]
धर्मशास्त्रेषु मुख्येषु विद्यमानेषु दुर्बुधाः। बुद्धिमान्वीक्षिकीं प्राप्य निरर्थं प्रवदन्ति ते।।2.100.39।। dharmaśāstreṣu mukhyeṣu vidyamāneṣu durbudhāḥ| buddhimānvīkṣikīṃ prāpya nirarthaṃ pravadanti te||2.100.39||
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.
अहमासं पण्डितको हैतुको वेदनिन्दकः । आन्वीक्षिकीं तर्कविद्यामनुरक्तो निरर्थिकाम् ॥ ४७ ॥ (Maha. Shan. Parv. 180.47)[17] ahamāsaṃ paṇḍitako haituko vedanindakaḥ | ānvīkṣikīṃ tarkavidyāmanurakto nirarthikām || 47 ||
Kautilya's Arthashastra
References
- ↑ 1.0 1.1 Vidyabhusana, Satis Chandra (1921) A History of Indian Logic (Ancient, Mediaeval and Modern Schools) Delhi Patna Varanasi: Motilal Banarsidass
- ↑ Kiran Kumar, S. K. Indian Thought and Tradition: A Psychohistorical Perspective.
- ↑ 3.0 3.1 Chowdhury, Kakali Roy. Anvikshiki in Arthashastra: Kautilyan perspective of economy and philosophy. International Journal of Sanskrit Research 2020; 6(2): 175-178
- ↑ Sinha, Sweta. Indian schools of logic: A critical assessment. International Journal of Sanskrit Research 2016; 2(6):170-172
- ↑ Kautilya Arthashastra (Adhikarana 1 Adhyaya 2)
- ↑ Satis Chandra Vidyabhusana (1921), A History of Indian Logic, Calcutta University.
- ↑ 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)
- ↑ Shabdakalpadhruma (See the term आन्वीक्षिकी)
- ↑ https://ashtadhyayi.com/dhatu?search=%E0%A4%88%E0%A4%95%E0%A5%8D%E0%A4%B7
- ↑ 10.0 10.1 Anvikshiki Etymology
- ↑ 11.0 11.1 Dutt, Manmatha Nath. (1896) ed. Kamankiya Nitisara or The Elements of Polity (in English) Calcutta (p.15)
- ↑ Sastri, Ganapati. P. (1912) ed. Nitisara of Kamandaka with the commentary, Jayamangala of Sankararya. Trivandrum: Tranvancore Government Press (Sarga 2 Page 61)
- ↑ Manusmrti (Adhyaya 7)
- ↑ Dutt, Manmatha Nath. (1909) Manu Samhita Calcutta: Elysium Press (p.227)
- ↑ Srinivasacharya, L. (1917) Gautama Dharma Sutras with Maskari Bhasya Mysore: Government Branch Press (p.177)
- ↑ Valmiki Ramayana (Ayodhyakanda Sarga 100)
- ↑ Pandit Ramnarayanadatta Shastri Pandey, Mahabharata (Khanda 5-Shantiparva, Adhyaya 180), Gorakhpur: Gita Press. (p.4887)