Changes

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>

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.  

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।।  

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>  

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''',<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.

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. Apparently, this great Economist tried to bring philosophy into the study of statecraft for keeping the standard of common life as well-structured as possible. He says in Vinayadhikaranam that,<blockquote>सांख्यं योगो लोकायतं चैत्यान्वीक्षिकी ।। ०१.२.१० ।। sāṃkhyaṃ yogo lokāyataṃ caityānvīkṣikī || 01.2.10 || (Kaut. Arth. 1.2.10)<ref name=":4" /></blockquote>Anvikshiki or the knowledge of metaphysical world, is a combination of [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]], [[Yoga Darshana (योगदर्शनम्)|Yoga]] and [[Charvaka Darshana (चार्वाकदर्शनम्)|Lokaayata]] Darshanas.

Apparently, this great Economist tried to bring philosophy into the study of statecraft for keeping the standard of common life as well-structured as possible. He says in Vinayadhikaranam that,<blockquote>सांख्यं योगो लोकायतं चैत्यान्वीक्षिकी ।। ०१.२.१० ।। sāṃkhyaṃ yogo lokāyataṃ caityānvīkṣikī || 01.2.10 || (Kaut. Arth. 1.2.10)<ref name=":4" /></blockquote>Anvikshiki or the knowledge of metaphysical world, is a combination of [[Samkhya Darshana (साङ्ख्यदर्शनम्)|Samkhya]], [[Yoga Darshana (योगदर्शनम्)|Yoga]] and [[Charvaka Darshana (चार्वाकदर्शनम्)|Lokaayata]] Darshanas.

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" />

 

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" />

== References ==

== References ==

[[Category:Darshanas]]

[[Category:Darshanas]]