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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.<ref name=":1">Vidyabhusana, Satis Chandra (1921) ''A History of Indian Logic (Ancient, Mediaeval and Modern Schools)'' Delhi Patna Varanasi: Motilal Banarsidass </ref>

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.<ref name=":1">Vidyabhusana, Satis Chandra (1921) ''A History of Indian Logic (Ancient, Mediaeval and Modern Schools)'' Delhi Patna Varanasi: Motilal Banarsidass </ref>

== 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> 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.

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.

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" />  

== आन्वीक्षिकी अन्य ग्रन्थेषु ॥ Anvikshiki Described in Various Texts ==

== आन्वीक्षिकी विविध 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>

== Avikshiki accepted or condemned? ==

== Avikshiki accepted or condemned? ==

Anvikshiki regarded as the Hetushastra and Tarka-vidya, was applied to test the validity of the injunctions and prohibitions laid down in the Vedas and Dharmashastras. People in different walks of life found such inquiry to be a violation of the Vedic authority. Manu, Valmiki, Vyasa as we see in the previous section discredited those persons of perverse intellect, who engaged in science of logic, disregarded the Vedas and Dharmasutras with the support of Hetushastra. Vyasa Maharishi in Mahabharata, relates the story of a repentant Brahmana who, addicted to Tarka-vidya carried on debates rejecting Veda pramana and on that account turned into a jackal in his next birth. Vyasa further forbids the followers of Vedanta to engage in a dialogue with Tarkikas-one who debates. Penalties were inflicted to those who studied Tarkavidya, related as in Skandapurana, while Naishadiya charita describes Kali satirising the founder of Anvikshiki as "Go-tama" the most bovine among sages.<ref name=":1" />

Anvikshiki regarded as the Hetushastra and Tarka-vidya, was applied to test the validity of the injunctions and prohibitions laid down in the Vedas and Dharmashastras. People in different walks of life found such inquiry to be a violation of the Vedic authority. Manu, Valmiki, Vyasa as we see in the previous section discredited those persons of perverse intellect, who engaged in science of logic, disregarded the Vedas and Dharmasutras with the support of Hetushastra. Vyasa Maharishi in Mahabharata, relates the story of a repentant Brahmana who, addicted to Tarka-vidya carried on debates rejecting Veda pramana and on that account turned into a jackal in his next birth. Vyasa further forbids the followers of Vedanta to engage in a dialogue with Tarkikas-one who debates. Penalties were inflicted to those who studied Tarkavidya, related as in Skandapurana, while Naishadiya charita describes Kali satirising the founder of Anvikshiki as "Go-tama" the most bovine among sages. It should be noted that the authors who discredited Anvikshiki did so only to refrain people from using Anvikshiki for the false cause of violating Vedic authority. Otherwise they supported this science as a necessary study for a king and Tarki (logician) as an indispensable member of a legal assembly.<ref name=":1" />

While on the other hand, Anvikishiki, giving due weight to the Vedas, was held in high esteem by other people. Gautama Dharmasutras prescribed a course of training in Anvikshiki (logic) for the King and acknowledges the utility of Tarka (reasoning) in the administration of justice, though in case of incompatible conclusions, the ultimate decision rests on those who studied Vedas. Anvikshiki was thus appreciated by people who knew the value of reasoning for ascertaining truths.<ref name=":1" />

While on the other hand, Anvikishiki, giving due weight to the Vedas, was held in high esteem by other people. Gautama Dharmasutras prescribed a course of training in Anvikshiki (logic) for the King and acknowledges the utility of Tarka (reasoning) in the administration of justice, though in case of incompatible conclusions, the ultimate decision rests on those who studied Vedas. Anvikshiki was thus appreciated by people who applied it as  a technique of reasoning for ascertaining truths.<ref name=":1" />

== References ==

== References ==

[[Category:Darshanas]]

[[Category:Darshanas]]