Anvikshiki (आन्वीक्षिकी) - Revision history

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आन्वीक्षिकी अन्य ग्रन्थेषु ॥ Anvikshiki Described in Various Texts

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आन्वीक्षिकी अन्य ग्रन्थेषु ॥ Anvikshiki Described in Various Texts

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

== 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>

== 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'.

Anvikshiki not only means ‘to see’, it also conveys; perceive, observe, regard, consider, think, reflect and investigate. Bhagavadgita explains the root iksh as, “Sarvabhutasthamatmaanam….ikshate yogayuktatma|” [4] here the vision is about perceiving Atman in all existing entities. In SiddhantaKaumudi the root iksh has been used in a different way, for example, ‘Krishnaaya ikshate Gargah’, here the verb ‘Ikshate’ is used in the sense of ‘looking after’ or ‘taking care’. Apte explains it as follows, shubhaashubha paryalochayati [5]. 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" />

== References ==
[[Category:Darshanas]]

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@@ Line 1: / Line 1: @@
 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 ==
 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.
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 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>
@@ Line 46: / Line 46: @@
 == 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 ==
 [[Category:Darshanas]]

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 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.
 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।।
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 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.
+== Avikshiki accepted or condemned? ==
 == References ==
 [[Category:Darshanas]]

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 == 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.
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 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.
@@ Line 43: / Line 43: @@
 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 ==
 [[Category:Darshanas]]

@@ Line 15: / Line 15: @@
 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>
-# आन्वीक्षिकी ॥ Anvikishiki
+# आन्वीक्षिकी ॥ ānvīkṣikī
-# त्रयी ॥ Trayi (Veda Trayi)
+# त्रयी ॥ trayī (Veda Trayi)
-# वार्ता ॥ Vartaa
+# वार्ता ॥ vārtā (Agriculture, cattlebreeding and trade)
-# दण्डनीतिः ॥ Dandaniti
+# 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 ॥
@@ Line 35: / Line 35: @@
 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.
-Ramayana, and Mahabharata Itihasas
+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।।
 == References ==
 [[Category:Darshanas]]

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 == 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>
-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 ==
-== व्युत्पत्तिः॥Etymology ==
+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 (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'.
-Anvikshiki not only means ‘to see’, it also conveys; perceive, observe, regard, consider, think, reflect and investigate. Bhagavadgita explains the root iksh as, “Sarvabhutasthamatmaanam….ikshate yogayuktatma|” [4] here the vision is about perceiving Atman in all existing entities. In SiddhantaKaumudi the root iksh has been used in a different way, for example, ‘Krishnaaya ikshate Gargah’, here the verb ‘Ikshate’ is used in the sense of ‘looking after’ or ‘taking care’. Apte explains it as follows, shubhaashubha paryalochayati [5]. 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" />
+आन्वीक्षिकी चयी वातां दण्डनीतिश्च शाशती । विद्याश्चतस्र एवैता छोकसंस्थितिहेतवः ॥ २ (Nitisara. )
 == References ==
 [[Category:Darshanas]]