Difference between revisions of "Anvikshiki (आन्वीक्षिकी)"
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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> | + | 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> |
| − | + | == व्युत्पत्तिः॥Etymology == | |
| + | Anvikshiki (ānvīkṣikī), the word originated from the root verb ईक्ष् (īkṣ).<ref>Shabdakalpadhruma (See the term [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%86%E0%A4%A8%E0%A5%81%E0%A4%AE%E0%A4%BE%E0%A4%A8%E0%A4%BF%E0%A4%95%E0%A4%83 आन्वीक्षिकी])</ref> The root īkṣ is used in the sense ‘to see, to perceive’ as per the dhatupatha of Ashtadhyayi.<ref>https://ashtadhyayi.com/dhatu?search=%E0%A4%88%E0%A4%95%E0%A5%8D%E0%A4%B7</ref> 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'.<ref>Anvikshiki [https://ashtadhyayi.com/amara/1.6?page=kosha&search=%E0%A4%86%E0%A4%A8%E0%A5%8D%E0%A4%B5%E0%A5%80%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BF%E0%A4%95%E0%A5%80 Etymology]</ref> | ||
| − | + | 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.<ref name=":0" /> | |
| − | Anvikshiki | + | |
| + | == Reference in Various Texts == | ||
| + | आन्वीक्षिकीं त्रयी वातौ दण्डनीति च पाथिवः। तदि चैस्तलिरयेपेतैशिन्तयेद् विनयान्वितः ॥ १ ॥ | ||
| − | + | आन्वीक्षिकी चयी वातां दण्डनीतिश्च शाशती । विद्याश्चतस्र एवैता छोकसंस्थितिहेतवः ॥ २ (Nitisara. ) | |
== References == | == References == | ||
[[Category:Darshanas]] | [[Category:Darshanas]] | ||
Revision as of 08:12, 20 August 2024
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]
व्युत्पत्तिः॥Etymology
Anvikshiki (ānvīkṣikī), the word originated from the root verb ईक्ष् (īkṣ).[7] The root īkṣ is used in the sense ‘to see, to perceive’ as per the dhatupatha of Ashtadhyayi.[8] 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'.[9]
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]
Reference in Various Texts
आन्वीक्षिकीं त्रयी वातौ दण्डनीति च पाथिवः। तदि चैस्तलिरयेपेतैशिन्तयेद् विनयान्वितः ॥ १ ॥
आन्वीक्षिकी चयी वातां दण्डनीतिश्च शाशती । विद्याश्चतस्र एवैता छोकसंस्थितिहेतवः ॥ २ (Nitisara. )
References
- ↑ 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.
- ↑ Shabdakalpadhruma (See the term आन्वीक्षिकी)
- ↑ https://ashtadhyayi.com/dhatu?search=%E0%A4%88%E0%A4%95%E0%A5%8D%E0%A4%B7
- ↑ Anvikshiki Etymology