Vol. V No. 1 June 2021

INDIAN LOGIC (ĀNVĪKṢIKĪ) AS THE LIGHT OF KNOWLEDGE AND ITS RELEVANCE TO THE LEARNING OF NOWADAYS

By: Ni Kadek Surpi1, I Gusti Putu Gede Widiana2, I Made Wika3 UHN I Gusti Bagus Sugriwa Denpasar [email protected], 2 [email protected], [email protected]

Received: February 13, 2021 Accepted: February 14, 2021 Published: June 30, 2021

Abstract Ānvīkṣikī, otherwise known as the science of critical studies, Indian logic, the science of logic and reasoning, is a branch of knowledge that illuminates other types of knowledge. Ānvīkṣikī learning is essential in the effort to study philosophy, theology, politics, and various types of knowledge. Similarly, to understand the Hindu texts, learning Ānvīkṣikī will facilitate the understanding and analysis of implicit and explicit meaning. In its development, Ānvīkṣikī has branched into the science of reasoning and logic, the science of debate, discussion, to the art of public speaking. In the past, this knowledge had to be learned because it was the light of all science. The power of thinking, reasoning, analytical skills, and debating skills still find relevance every time. This ability is still very much needed to bring religion and knowledge not to fall into dogmatism and even lead to evil.

Keywords: Ānvīkṣikī, Indian Logic, Hindu Epistemology

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I. INTRODUCTION real ocean whose waters are salty and unapproachable because of commentators' Ānvīkṣikī, logic becomes a vital noise and commotion. Isn't that ocean water learning branch in Indian Philosophy. Since drinkable? Why not? Smart people, like ancient times, Rsi's have used logic to clouds, can easily approach the ocean and discuss various aspects of knowledge. drink pure and sweet water. Vidyabhusana's Therefore, if traced in the history of Indian statement indicates that there has been an philosophy, there is almost no time when abuse of logic with noise and commotion in religion falls into dogma unless it is modern times. Logic falls into something suspected that it happened in the era before unimportant to approach. Simultaneously, the Buddha was born. Uddyotakara, one of ancient people used logic to build a better Nyāya's reviewers, mentioned logic as the life and obtain correct knowledge for good light of knowledge, is the means to all in life. This notion indicates that current knowledge, the basis of all action; and this Hindu scholars' task is to return the water in was established at the start of all the studies the ocean of knowledge to be drinkable and (Pereira, 2012). It is further explained that provide enormous benefits to humans on dialectics or the science of logic, which is earth. (Surpi A, 2019). articulated as another norm and category, is Ānvīkṣikī is an interesting discussion the light of all science. It is because its power in the Indian philosophical system. Several is light, like a lamp. Vatsyayana continues to Indian philosophical systems contain some say that logic is a means to an end. The thinkers who make the system develop, equipment used was the reasoning that providing mutual criticism and influence. provides illumination. This notion is the The Indian system of logic, too, was fundamental thing. Vatsyayana says that developed in this way. Many issues and logic is the basis of all actions; since the base points of controversy are discussed based on is handy for science. reason and logic. The teachings in the The most famous Kauṭilya or various Scriptures are also discussed Cāṇakya statement is "Ānvīkṣikī (logic) has intelligently to be understood by the people. ever been esteemed as the lamp of all Therefore, there have been legendary figures sciences, the resource of all actions and the and thinkers in every era. They choose to shelter of all virtues" (Chati et al., 2018). follow the philosophical system that has Cāṇakya asserts that Ānvīkṣikī- which is been built or to merge and form a new directly translated as logic, was once system. considered the lamp of all knowledge. It is also considered as the resource of all actions In particular, Ānvīkṣikī has a and the refuge of all virtue. Thus the science comprehensive discussion in Nyāya Darśana of logic is deemed to be tremendous and high systematized by Maharsi Gautama (200 since ancient times. It has become the lamp BC), who wrote this system in the Nyāya of all knowledge. It is the source of all Sutra (Surpi Aryadharma, 2018). Gautama reasons behind actions, even as a sanctuary or Gotama is also known as Aksapada, so for all virtue or wisdom. this system is also known as Aksapada Related to modern logic System. Nyāya (Tarkaśāstra) is also referred (Vidyabhusana, 1920) stated that "modern to as The Hindu System of Logic and Debate logic is a veritable ocean whose water is (Achari, 2013), a system that teaches very saline and which is unapproachable owing high logical thinking and argumentative to the tumults and uproars of the skills. On the other hand, Vatsyayana commentators. Is not then the water of that developed Logicism, which probably existed ocean capable of being drunk? Why not? in the third century BC. Then he faced a Intelligent people, like clouds, can easily challenge from Uddyotakara, who was approach the ocean and drink ist water pure trying to find effectiveness. The leading and sweet" It states that Modern Logic is a theologian of logicalism is Udayana (975-

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1050), which can be called Hinduism's increase proficiency in thought, speech, and dialectical mind (Pereira, 2012). This article action. Philosophy is seen as the light of all describes the importance of learning Indian knowledge. It is also a tool for all knowledge logic in this era and its relevance today. and support for law and the implementation Philosophy students should be equipped of obligations (Astana and Anomdiputro, with Logic learning to understand various 2003: 8-9; Rangarajan, 1987: 83). Cāṇakya challenging aspects of Hindu philosophy, emphatically said that "philosophy is the develop intelligence machines, improve lamp that illuminates all sciences; it provides reasoning and logical abilities, and discuss the techniques for all action and it is the and debate. pillar which supports " (Rangarajan, 1987:84). He believes that philosophy is the II. METHOD lamp that illuminates all sciences, teaches the technique/ability to act, and the pillars This research is a literature study that that support dharma. Ānvīkṣikī in examines Ānvīkṣikī - critical study, Arthaśāstra refers to the "logic/philosophy" reasoning, and logic that develops in the art of Ānvīkṣikī in the Indian intellectual of debate. Studies were made of past texts, context refers to "science of inquiry, the namely the Nyāya Sutra by akṣapāda, science of inquiry, the science of critical pramāṇa samuccaya by dignāga and Tattva- studies." This knowledge has been recognized in as a distinct learning ciṇtāmaṇi which is the work of gaṅgeśa branch since 650 BC (Vidyabhusana, 1920). upādhyāya. Also, Vidyabhusana, M. S. C. This branching of Ānvīkṣikī into (1920) A History of Indian Logic (Ancient, philosophy and logic began around 550 BC Mediaeval and Modern Schools. with Medhatithi Gautama's exposition of the Interpretation is carried out following Paul logical side of Ānvīkṣikī (estimated to be Ricoeur's theory of interpretation by around the 6th century BC). Medhatithi analyzing data according to the Gautama is considered to have founded the Ethnographic Content Analysis (ECA) Ānvīkṣikī logic system. However, the term content analysis pattern. Ānvīkṣikī has been used in the general sense of science, includes psychology and theory III. RESULTS AND DISCUSSION of reason. The text also uses this term to refer to logic and Tarka. Pāṇini Ānvīkṣikī as Hindu Knowledge (estimated to be the 5th century BC) Development Tools developed a form of logic to formulate the Kauṭilya or Cāṇakya in the very grammar. It is interesting that when famous ancient treatise Arthaśāstra states the part of Ānvīkṣikī which deals with the Ānvīkṣikī, the three (Ṛgveda, theory of reason develops into logic. The Samaveda, Yajurveda) Vārtta and term Ānvīkṣikī comes into use to indicate in Daṇḍanīti, these are the main sciences this complete sense to Manusamhita, who (Vidyā). With this knowledge, a person can uses this term in this particular logical sense, learn about truth and well-being the Gautama Dharma Sutra, , (Chousalkar, 2004). Truth and virtue of Mahabharata uses the term Ānvīkṣikī in a action are known from the Vedas. Wealth unique purpose (Surpi A, 2020). and poverty are studied from Vārtta In a particular sense, Ānvīkṣikī is also (economics). Good and bad policies are equated with several other terms such as learned from Daṇḍanīti (political science, Hetu shastra, Hetu vidya, Tarka shastra, leadership, and governmental science) and Vada vidya, also discussed in Nyāya shastra. the abilities and weaknesses of this science. Several great teachers wrote and taught the Philosophy benefits people. Remaining doctrine of Ānvīkṣikī, as a study of persistent in adversity and victory will philosophy and logic, namely Charvaka (c. 650 BC), known for his materialistic

74 Vol.V No.1 June 2021 doctrine, Kapila (c. 650-575 BC), known for limiting the excluded middle principle. his doctrine of matter and soul. Next, there is Candrakīrti, for example, in Prasannapadā Dattareya (c. 650 BC), known for his parable (explanatory words) (commentary), a of the tree. Punarvasu Atreya (c. 550 BC), commentary on Nāgārjuna's Mūla- known for his dissertation on the senses. mādhyamaka-kārikā, shows that Sulabha (c. 550 BC), a female ascetic known incompatible properties fail equally to apply for the speech canon. (c. 550- to non-existent objects. (Vidyabhusana, 500 BC) was known as a violent debater. 1920) divides the development of Indian Furthermore, Medhatithi Gautama (c. 550 reasoning into three periods, namely ancient BC), known as the founder of Indian logic. (past, ancient times) (650 BC-100 AD), They were some of these great teachers. Mediaeval (until 1200 AD), and Modern Reasoning exercises and argument (from 900 AD). The primary texts for each practice are recorded in early Indian texts. of these periods are the yaki nyāya Sutra by Concentration on the nature of reason and akṣapāda, pramāṇa samuccaya by dignāga argument occurs in the earliest philosophical and the Tattva-ciṇtāmaṇi are the works of texts, where their treatment is closely related the gaṅgeśa upādhyāya. to questions of ontology, epistemology, and (Vidyabhusana, 1920) further states dialectics (Guglani, 2019). These questions that of all the nations of the world, the continued to be at the center of philosophical and Greeks seem to have developed discussion through the classical and logical systems that largely depend on each medieval periods of Indian philosophy. other. Hindu logic in its rudimentary stages In the fifth century BC, rational can be traced as early as the 6th century investigations into a wide variety of topics before the birth of Christ. Meanwhile, Greek were underway, including agriculture, logic took a definite form in the fourth architecture, astronomy, grammar, law, century BC. However, its seeds can be traced logic, mathematics, medicine, phonology, much earlier in the discourse of the sophists and statecraft. Apart from the earliest and Socrates. But as far as the five-limb grammar in the world, Pāṇini ', Aṣṭādhyāyī, syllogism of Hindu logic is concerned, is a work devoted to these topics which date Hindu logicians may be indebted to the from this pre-classical period. Nonetheless, Greeks. scholars agree that new versions of the first Meanwhile, Aristotle defined extant texts on this topic are being syllogism as a logical doctrine in his formulated and early versions compiled at rhetoric. Analysis dating back to the 4th the beginning of the Common Era. Among century BC, Hindu logicians show a vague them include texts such as Kṛṣi-śāstra concept as late as the 1st century BC. (Treatise on agriculture), Śilpa-śāstra However, it is inconceivable how Aristotle's (Treatise on architecture), Jyotiṣa-śāstra logic found its way through Alexandria, (Treatise on astronomy), Dharma-śāstra Syria, and other countries to the University (Treatise on law), Caraka-saṃhitā (Caraka of Taxila, the oldest university globally, collection), and treatises on medicine, and estimated to have been around 600 BC to Arthaśāstra (Treatise on wealth), treatises on 500 AD (Apte, 1387). This notion is politics. corroborated by a story from the Hindu Bhartṛhari (6 CE), the foremost tradition that Narada visited Alexandria grammarian and philosopher of language, (Svetadvipa) and became an expert in the formulated an ontic version of the central five-limb syllogism. Vidyabhusan argues principle that is excluded in his Vākyapadīya that he tends to think syllogisms have not (On sentences and words), saying evolved in Indian logic beyond its "Something must be or not exist: There is no conclusion and that Hindu logic owes the third" (Vākyapadīya 3.9.85, Bhartṛhari, idea of syllogism to Aristotle's influence. 1977). Like Aristotle, classical Indian This notion is one of the essential questions thinkers were aware of the possibility of in the history of Indian logic, and it is

75 Vol.V No.1 June 2021 necessary to ascertain at what stage the introductory verse of Nāgārjuna's Māla- doctrine of inference was developed. Madhyamaka-kārikā (Mohanty, 2018). Shortly after Asaṅga, Vasubandhu The earliest passages dealing with (c. 5th century AD), another Buddhist argument and inference are found, in the idealist, considered to be the younger brother philosophical literature, in both Brahmanic of Asaṅga, wrote at least three works in the and Buddhist. The most famous debate: Vāda-hṛdaya (Heart of debate), Brahmanical text on inference is the Nyāya- Vāda-vidhāna (Precepts of debate) ) and sūtra by Gautama, also known as Akṣapāda Vāda-vidhi (Rules of debate). No original (c.2nd CE), a treatise on rational inquiry, Sanskrit of these has survived, although the whose actual editorial was considered by last Sanskrit fragment has been collected by some as far back as the 3rd century. CE. Two E. Frauwallner (1957). Another work from other Brahmanical works that touch on Vasubandhu, which only survives in inference are the Vaiśeṣika-sūtra and Ṣaṣṭi- Chinese, is the Rú shí lùn (Treatise on truth). tantra. Vaiśeṣika-sūtra is a speculative E. Frauwallner thought that the Sanskrit ontology treatise attributed to Kaṇāda (c. 1st name was Prayoga-sāra. At the same time, century AD). Ṣaṣṭi-tantra (Sixty doctrines), G. Tucci (1929), when he translated it back attributed by some to the Pañcaśikha (c. 2 into Sanskrit, gave him the Sanskrit title BC) and by others to Vrṣagaṇa (after the 2nd Tarka-śāstra, by which it is generally known. century AD), and survives only in Finally, other works are only in Chinese. It fragments. is Fāng biàn xīn lùn (Treatise on the way of The remaining texts are found in the heart). This work is an unknown author Buddhist philosophical literature. An early and date. G. Tucci (1929) translated this text Buddhist text on unknown authorship, into Sanskrit, giving it the Sanskrit title, whose original Sanskrit has been lost, but Upāya-hṛdaya. whose translations into Tibetan and Chinese A clearer and more comprehensive have been preserved, is the Sandhi- view of the conclusions and arguments nirmocana-sūtra. The earliest identified appears in the extant work of Dignāga (c. 5th Buddhist writer for writing argument and - 6th century AD), which addresses these inference was the idealist Asaṅga (circa 4th topics. Unfortunately, in each case, the century AD). One passage, often referred to original Sanskrit text has been lost. as Vāda-viniścaya (Determining what the However, two remain in the Tibetan debate is), appears in the Abhidharma- translation: Hetu-chakra-ḍamaru (Drum samuccaya (Compendium of the Higher Wheel) and its magnum opus, Pramā -a- Teachings), and the other, usually referred to samuccaya (Compendium on the modes of as Hetu-vidyā (Science of reason), appears at epistemic cognition), four of its six chapters the end of the chapter. From his Yogācāra- devoted to inference and argument. There is bhūmi-śāstra (Treatise on the stages of one that still exists in Chinese and Tibetan practice). translations: Nyāya-Mukha (Introduction to Moreover, modern scholars have logic). One idea that is very clear in considered Asacribedga two other texts Dignāga's work is his explicit admission that which touch on reason but survive only in inference, the cognitive process by which Chinese. One of them is Xiǎn chàng shèng one increases one's knowledge, and jiào lùn (Treatise that reveals and argument, the means of persuasion, are only disseminates wise teachings), which is given two sides of one coin. the Sanskrit title G. Tucci as Prakaraṇa-ārya- Dignāga's canonical argument vācā-śāstra and E. Lamotte gives as yarya- differs in four respects from the only deśanā-śāstra. Next is Shùn zhōng lùn deductive argument, as quoted above, found (Treatise on following the middle path), in Fāng biàn xīn lùn (Effort-hṛdaya). First, which appears to be a commentary on the Dignāga's canonical argument has no application or concluding statements.

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Second, it has two corroborating statements, Shortly after that, Dharmakīrti (7th century not one. According to the statement, the first AD), the Buddhist metaphysicist, also affirming statement corroborates schematic outlined his views on inference and debate argument by analogy utilizing similarity, within the framework found at Dignāga. and the second confirms the statement However, this suggestion did not supportive schematic argument by analogy solve the problem, for reasons described in through difference. These statements came detail by Īśvarasena's student Dharmakīrti to be known in Sanskrit as affirming equality (c. 7th century AD). His extensive writings statements (sādharmya-dṛṣṭānta) and on epistemology in general and on logic and affirming difference (vaidharmya-dṛṣṭānta). argument form classical Indian philosophy. Third, each of the two evidentiary statements Apart from magnum opus, Pramāṇa-vārttika consists of a single universal statement. (Gloss on the means of cognition epistemic), However, each also includes a phrase that one of its four chapters is devoted to refers to an example, an example of a inference (svārtha-anumāna), which consists universal statement. In other words, of 340 verses and comments by him. The universal statements in statements which other is dedicated to the argument (para- corroborate the arguments found in Fāng anumāna ), composed of 285 verses. He biàn xīn lùn (Effort-hṛdaya) are retained and wrote several smaller works, including single statements are reduced to what, in Pramāṇa-viniścaya (Deciding what is meant English, is the equivalent of a prepositional utilizing epistemic cognition), Nyāya-Bindu phrase. We will refer to this phrase as an (Drop of logic), Hetu-Bindu (Drop of example phrase. Finally, Dignāga seems to reason), and Vāda -nyāya (Logic of debate). have added a word to the canonical form of Logical knowledge is studied, reviewed, and the affirming statement. Namely, the phrase rewritten in both Brahmanic and Buddhist dṛṣṭa (to be observed), the past passive verb literature. Students from various ancient of the verb dṛś (to see), meaning not only to universities in India diligently studied the see but also to observe, to pay attention and older texts and provided interpretations even know (Surpi, 2020). according to their times and uses. Thus Perhaps most original in Dignāga's knowledge will continue to grow. work on argument and inference is what he calls the wheel of the reason (hetu-chakra), Great Masters in Ānvīkṣikī the alternative equivalent of the three The history of classical Indian primary forms of argument. It consists of a philosophy records several teachers who three by three matrix, which differentiates were influential in Ānvīkṣikī. Vidyabhusan the right from the unfair. On the one hand, describes some teachers or philosophical this reason specifies three cases of land schools related to Ānvīkṣikī, namely: (hetu) occurring in some, non-existent, or all 1. Cārvāka: Materialistic Doctrine subject-like things (sa-pakṣa). On the other (Around 650 BC) hand, three instances of foundation (hetu) Cārvāka has a strong logic, which is occurring in some, not there, or all items that a challenge to any philosophy that are not like the subject. recognizes God or Āstika. Besides, Cārvāka However, many scholars may was more familiar with his skepticism. It is disagree about Dignāga's aim in formulating said that Vṛhaspati is the founder (ādi the canonical argument. All agree that his pravartaka) of Cārvāka. In the Mahābhārata, works set out a framework in which too, the story of Vṛhaspati's birth is narrated. subsequent Buddhist thinkers dealt with But it is a matter of debate whether philosophical questions relating to inference Vṛhaspati, son of Aṅgirā, is the same and debate. Thus, Śaṅkarasvāmin (circa 6th Vṛhaspati as Cārvākas. In Vedic literature, century CE) wrote a short manual inference people who do not believe in God and do not for Buddhists, called Nyāya-praveśa (Early perform rituals are known as Cārvākas. Logic), based directly on Dignāga's work. Cārvāka is not an individual name but

77 Vol.V No.1 June 2021 describes atheistic doctrines of the past. Indian philosophy to measure his Dakṣiṇārañjana Śāstrī has divided the intelligence level and logical abilities. Cārvāka into three groups. The first system 2. Kapila: The Doctrine of Matter is the allied Vitaṇḍāvādī; Their primary and Jiva (Around 650-575 BC) purpose is to refute and negate the opposing The earliest orthodox writer on proposition. It can be understood that Ānvīkṣikī mentioned in the Śvetāśvatara followers of this school do not have a upaniṣad was Kapila. Kapila is traditionally positive theory. They deny all kinds of known to have been born in Puskara near āgama (testimony) and God. Not only this, Ajmere, but according to padmapūraṇa, he they refused to acknowledge the advice of lived in Indraprastha (Delhi). The doctrine Vhaspati, a proponent of the Cārvāka taught by him orally later became known as Philosophy, as a pramāṇa, known as Nāstika, the sāmkya philosophical system. Kapila Vaitaṇḍika, Haituka, Lokāyata, gave his doctrine to āsuri, who taught it to Tattvopaplavavadi. To doubt everything is the pañcasīkha. The fact is that āsuri is the main aim of this group. The referred to in the śatapatha brāhmaṇa at the Dakṣiṇārañjana Śāstrī calls them 'ādi end of brāhmaṇa literature's compilation. He Cārvāka' (Old Cārvāka). The second group, is a teacher who can guarantee that he should Cārvāka stream called 'sthula Cārvāka' have lived before 600 BC. Kapila is also (Cārvāka rough). referred to as the fifth incarnation of Visnu, They acknowledge perception only predating Dattāreya and Buddha (c. 570-490 as pramāṇa; they do not recognize anumāna BC). Kapila's original work has not been or inference; according to them, the body inherited to this day. His doctrine of the soul itself is the soul; the world we see is a known as puruṣa and primordial matter, coincidence and comprises four elements. prakṛti, is believed to have originated from They think that consciousness arises from a it. unique mixture of the four elements; sense 3. Dattātreya and the Parable of the bliss is the goal of life. There is no God, Tree (around 650 BC) hereafter, rebirth, or cycle of births. This Dattātreya is believed to be the sixth group does not recognize the necessary incarnation of Viṣṇu, who was younger than relationship between cause and effect or Kapila. It is stated in the Bhagavata Purana, karmaphala (the result of action). which teaches Ānvīkṣikī to Alarka, The third group of the Cārvāka Prahlāda, and others. The proper name of system is called the Susikṣita (well this saint is Datta with the surname Ātreya. educated). This group recognizes inference, He lives in the Girnar hills in Kathiawar, but only as much as it matters for everyday where there is a temple devoted to his name public life. But they deny the validity of all and still exists. In the Markandeya Purana such conclusions that try to prove God's that he describes Ānvīkṣikī Vidyā as existence and the afterlife. Although comprising the separation of the Jiva ethically considering the artha and kama to according to the yoga philosophy. He taught be Purusartha, they are considerably less the doctrines of transmigration and than the first two groups of the Cārvāka. emancipation in the parable of a tree. Subtle mental bliss is Puruṣārtha, according He taught the doctrines of to them. Laukya Vṛhaspati was a supporter transmigration and emancipation under the of this group, according to scholars. The parable of the tree. Identifying the gross etymological choice of the word 'Cārvāka' is object with an "I" or viewing it as "mine," a matter of much discussion among these i.e., according to him, the seed of selfishness scholars. that grows into a large tree that bears the Doctrine Cārvāka was a great fruits of pleasure and pain. He whose tree of challenge to both Indian philosophy and selfishness has not increased is set free from Hindu thinkers. The test of Cārvāka is a all bondage forever. When locked in their must-pass for anyone wishing to master true natures, things do not cause suffering,

78 Vol.V No.1 June 2021 but they become a source of great misery part to the jiba doctrine, which forms part of when we regard them as ours. From this Ānvīkṣikī. summary, we can conclude that Dattatreya 5. Sulabhā, A Hermit Women, describes the philosophical side of Ānvīkṣikī Speech Expert and not the logical aspect (Vidyabhusan, In the Mahabharata, it is mentioned 1920). about the existence of an ascetic woman named Sulabhā who conveyed the discourse 4. Punarvasu Ātreya: His in her lecture on appropriateness and dissertation on Indria (Around 550 speaking disabilities, which are part of BC). Ānvīkṣikī. However, Vidyabhusan (1920) In the Caraka- Saṁhitā, where the suggests that Sulabhā may have been a original author was Punarvasu, there is a fictional character representing the 6th dissertation on the Indria (Indria), which century BC's philosophical culture. She seems to be part of the Ānvīkṣikī system. transformed herself (from an older woman) The Saṁhitā method, called the Āyurveda into a blooming young girl and came to the initially, is said to have been composed by a kingdom in . In various texts, saint named Punarvasu who is better known Janaka is known as the wise king, widely as Ātreya who lived on the side of the known as a philosopher. After the Himalayas. This sage was probably the same welcoming ceremony, Janaka was not in the Ātreya, who is mentioned in the Tibetan least bit surprised that the woman had come books as the medical advisor of Jivaka. This to her court to discuss with her the ultimate Buddhist physician studied for several years secret of soul liberation. However, King in Taxila around 550 BC. Ātreya was a Janaka gave the impression that the desire to countryman with Pāṇini, both of which discuss the supreme soul's release was for a developed in Punjab, one from Taxila and woman whose ambitions were crude and the other from Śalātura. Like the Aṣṭādhyāyī material. In a slightly mocking tone, he of Pāṇini, the Āyurveda of Ātreya is divided asked what business has a woman with the into eight books known as Sthāna or places. renunciation doctrine, seeing that her The rules laid down by the panini regarding strength lies only in her youth and in her word usage were used by Punarvasu, which blossoming beauty. Despite being indicates that Punarvasu was a Vedic sage. It reprimanded with unpleasant, inappropriate is not known whether the Charaka Saṁhitā words, He did not appear to be bothered but as it exists today contains Ātreya's original maintained a calm and dignified attitude. In teachings. Still, the most fundamental reply to the king, he made observations and doctrine of any Saṁhitā book is ascribed to delivered the strong points of his speech. The him by general agreement. correctly called address should be subtle, The eighth chapter on the Sūtra- discriminatory, and orderly. It should lead to Sthāna in his work contains a dissertation on decisions and present clear, firm goals. Indria. It is stated that there are five sense The correctly called speech should organs, eyes, ears, nose, tongue, and skin. be subtle, discriminatory, and orderly. It The five elements of the earth are fire, ether, should lead to decisions and show purpose. water, earth, and air. The five sense objects A good address is (1) full of reason, (2) firm, are color, sound. The five things smell, taste, (3) fair, (4) not pleonastic, (5) smooth, (6) and touch. The five types of sense determinative, (7) not bombastic, (8) knowledge are visual, auditory, olfactory, pleasant, (9) )) honest, (10) harmless, (11) feeling and tactics. Thoughts are different subtle (12) not too brief, (13) not abstruse, from the Indria in that they are one and (14) unsystematic, (15) not contrived, (16) cannot be felt together. Therefore, we cannot not exaggerated, (17) not excessively pesky, handle more than one at the same time. This 18) not without objects. dissertation on Indria contributed no small If it is free from the wrong of judgment, speech must not be driven by lust,

79 Vol.V No.1 June 2021 wrath, fear of greed, humiliation, Aṣtāvaktra was able to silence Vandim and crookedness, the fullness of shame, win victory (Surpi, 2020). tenderness, or pride (Vidyabhusana, 1920). In the debate forum, Aṣtāvaktra Speech is a skill that has been developed defeated Nandim. King Janaka even praised since ancient times and is useful until now. his speech very well and indicated that he was superhuman. On the other hand, apart from the context of the debate, the 6. Aṣṭāvaktra: A Violent Debater, conversation between Aṣtāvaktra and Raja how he beat the sophists (around Janaka, known as , is the 550-500 BC) dialogue between Ashtavakra Janaka about Referring to the Mahābhārata the nature of the soul, reality, and literature, Aṣtāvaktra is a cultural attachment. This classic library is known as representation of the 6th century BC. the "Song of Self-Realization." It offers a Aṣtāvaktra is said to be the great logician. He radical version of non-dualistic philosophy. is the son of Kahoḍa, who is the upbringing In the conversation between Janaka and and son-in-law of Uddālaka, Śvetaketu's Ashtavakra, regarding the deformity of his father. It is noted that he beat the debate of a bent body, Ashtavakra explained that a famous philosopher named Vandin. To Temple's size is not affected by how it is defeat Vandin, known as the Son of Suta or shaped, and its shape itself does not affect Varuṇa, Aṣtāvaktra who was a young man, him (or Atman). The sight of the fool is came to attend King Janaka's sacrifice at shrouded in names and forms, but the sage Mithīlā. Intercepted at the gate, Aṣtāvaktra sees only himself. It was known, addressed the king with the words, "A path, appreciated, and quoted by Ramakrishna and in which there is no Brahmaa, belongs to the his student Vivekananda and Ramana blind, the deaf, women, load-bearers Maharshi, whereas Radhakrishnan always respectable Kings. But When a Brāhmaṇa is referred to it with great respect. Moreover, there, the path is his. Belongs to him alone," the work has its strength, presenting the Hearing this sentence, the king let him enter. traditional Advaita Vedānta teachings with a The guard apologetically said that clarity and power that is rarely matched. The Aṣtāvaktra was stopped because he was only Ashtavakra Gita begins with a philosophical a young boy, and under Vandin's orders, conversation about obtaining correct youths were not allowed to enter the place of knowledge and achieving liberation. the sacrifice. Aṣtāvaktra said: "If this is the condition o warder, that the door is opened 7. Medhātithi Gautama: Founder of only to the old, I have a right to enter, I am Ānvīkṣikī par excellence (Around 550 old: I have observed sacred vows and am in BC) possession of energy proceeding from the In general, the teachers, thinkers of Vedic lore. A person is not old because his the past, who wrote on several Ānvīkṣikī head is gray, but the gods regard him as old topics agreed that Ānvīkṣikī's knowledge who, though young in years, is possessed of was dedicated to a sage named Gotama or knowledge," Furthermore, Aṣtāvaktra said, Gautama. In Padmapurāṇa, Skandapurāṇa, Who is Vandim? Where is he now? Tell him Gandharva tantra, Kusumāñjali, Naiṣadha I came here so I can destroy him like the sun Carita, Nyāya sūtra-vṛtti and so on, Gotama beats the stars. Vandim was invited to attend or Gautama is called the founder of the debate assembly at the sacrifice. When Ānvīkṣikī (Logic) knowledge or Ānvīkṣikī he arrived, Aṣtāvaktra threatened him and par excellence. The Mithīlās also regard the shouted, "I will answer your question, will founder of Ānvīkṣikī knowledge or logic to you answer my question." Then Aṣtāvaktra Gotama or Gautama and indicate his place of and Vandim were involved in a debate birth in a village called Gautama-sthāna. In known as The doctrine of things fixed in this place, celebrations are held annually on number. After experiencing an argument, the ninth day of the lunar month Chaitra

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(March-April). The site is located on the about the Jiva through several sources. For outskirts of Mithīlā at 28 miles from the example, the Mahābhārata and the Pali modern Darbbanga region. There is a hill Brahmajāla-Sutta. with a high enough height, which is The Bhāsa of Medhātithi is Nyāya considered Gautama's hermitage. At the base Śāstra, where the Nyāya terminology was of which lies the famous Gautama-Kunda common in the Bhāsa era, which is the (Gautama's well), the water is like milk primary form of Ānvīkṣikī. Medhātithi flowing down a tributary called Kṣīrodadhi Gautama, which is more often simply or Khiroi sea of milk. written by Gautama, is the name referred to Traditionally it is known that as the founder of Ānvīkṣikī who is very well Gautama lived with his wife Ahalya, who known in Padmapurāṇa, Matsyapurāṇa, etc. seduced. According to Rāmāyaṇa, she and the art of debate is called Gautamī Vidyā was cursed by her husband to stone and was (Gautama's science). Gautama's popularity finally released by Rāma, regaining her as a great master of the debate spread as far human body and being permitted to enter back as Persia, where Gautama is mentioned heaven. In the Pratimā-nāṭaka, bhāsa poetry, in ancient Persian manuscripts. In one of the which is believed to have developed in the yashts from Khorda Avesta edited during the kuśāna period, speaks of a saint named reign of Sasanian Raja Ardashir (211-241 Medhātithi. She was the founder of the AD) and Shapūr I (242-272 AD), it reads, Nyāya-śāstra, who is hereafter called "how the Fravashis cause a man to be born Ānvīkṣikī. In the Mahābhārata who is a master in assemblies and skilled in (Mahabhārāta Śāntiparva 265-45), we find sacred lore so that he comes away from that Medhātithi and Gautama are named for debate a victor over Gaotema." the same person, one being his name and the In the Anguttara-Nikāya of the Pali Sutta- other a family name. Thus, the full name of Piṭaka, we meet the ten commandments of the founder Ānvīkṣikī is Medhātithi the non-Buddhist ascetic from which Gautama. "Gotamaka" is one. This commandment Medhātithi Gautama appears to have refers most likely to the followers of Gotama originated from the family and system of or Gautama, the founder of Ānvīkṣikī. The Naciketas Gautama and, like Gautama Brahmajāla Sutta describes a sage Buddha, came from the distant ancestors of designated as takki (argumentationist) and the Angirasa clan. The distant ancestor may Wīmansi (casuist), who state that certain have been Nodha Gotama from Gotama's things are permanent and other items are ancestor mentioned in the Ṛgveda, Śatapatha impermanent. Suppose this sage is identical Brāhmaṇa namely the White Yajurveda, with the leader of the Gotamaka sect or the whose abode fits the Gautama-sthāna in founder of Ānvīkṣikī. It would be difficult to Mithīlā very well. Gautama's ancestors were refute the conclusion that he was a senior called Gotamāsaḥ, Gotama, or Gautama contemporary of the Buddha Śākyamuni. (Vidyabhusan, 1920: 19). We can therefore date Gautama to around Thus, scholars conclude that 550 BC. Medhātithi, Gautama or Gotama and Tantra Yukti (Scientific Argument) Medhātithi Gautama are the names for the Hindu Knowledge Base Learning same person who founded Ānvīkṣikī par Tantra Yukti- Terms used in excellence. His work in Ānvīkṣikī was not scientific argument (quoted by Kautilya inherited at this time in its original form. We around 327 BC). Since the classical era, do not know whether he treats soul and some terms are explicitly used in debates reason in one volume or discusses them and debate boards. Someone who does not separately. His theory of logic came to us in understand this term will not understand the its crude form through the Caraka-Saṁhita debate topic (Surpi, 2020). Likewise, a and developed through the Nyāya-Sūtra. We person wishing to obtain a bachelor's degree can also gather some of his theoretical ideas must carefully study several terms

81 Vol.V No.1 June 2021 commonly used in ancient and classical sva-sāṁjña (24) pūrva-forced (25) ) times as terminology in a scientific uttara-pakṣa (repetition), (26) ekānta, argument. (27) anānatāveksaṇa, (28) Vidyabhusan (1921:24) menyatakan atikranntāveksana (29) niyoga (30) bahwa pada bab terakhir dalam arthaśāstra, vikalpa (31) samuccaya (32) ūhya Kautilya memberikan daftar tiga puluh dua istilah teknis yang disebut tantra-yukti atau These terms are also discussed in the bentuk-bentuk argument ilmiah caraka-saṁhitā, which consists of 34 terms. (dvātrimśadākārāstantrayuktaḥ). Daftar ini These terms should be properly understood juga muncul dalam caraka-saṁhitā dan so that when someone is discussing or suśruta-saṁhitā, yang merupakan dua karya debating, they can use the terms otoritatif di bidang kedokteran. Dengan appropriately. Learning about Yukti Tantra demikian jelas bahwa pengetahuan itu tidak is very important to develop skills in ditemukan atau dipersiapkan oleh kauṭilya arguing, using the right materials, and maupun penulis kedua saṁhitā tersebut, arguing appropriately and quickly. Besides, melainkan oleh seseorang atau sekelompok it will enrich the method and get out of the orang yang ingin menciptakan sebuah debat trap of the questions that trap him. This dengan dasar ilmiah. Interestingly, these learning should develop a person to become terms are found more widely in works on an orator, a debater, and an expert in an Nyāya philosophy than in politics and argument. Such people are indispensable to medicine. The definitions of these various clear up many misconceptions about Hindu terms have actually been quoted by the Knowledge (Chano & Surpi, 2020). vātyāyana and other commentators on the The subtle and profound structure of nyāya-sūtra. Tantra-yukti, which literally Indian philosophical thought should be means "scientific argument," appears to traced in the Upaniṣads (Zysk & Raju, have been compiled in the 6th century BC as 1987). Learning must be done thoughtfully an attempt to schematize the debate on the and systematically in the vast storehouse of pariṣad or scholarly council. In the suśruta- knowledge of Sanatana Dharma. However, saṁhitā, it is clearly stated that through the happiness obtained by exploring and tantra-yukti, a debater can establish his own elaborating on knowledge is a precious point and override his opponents who adopt finding for one human birth. This notion is an injustice. In the hetu-śāstra department, done by many figures in the world who have there are no works older than tantra-yukti, seriously studied the structure of Hindu which are manuals on the systematization of knowledge and can convey it in a language argument or debate. that can be understood today. Understanding The following are the technical Hindu knowledge structures, knowledge terms that makeup Tantra-yukti: methods, logic, and debate are significant in (1) adhikaraṇa (a subject), (2) Indonesia's Hindu body. For Hindus, there is vidhāna (3) yoga (unity in speech), no other choice but to build superior human (4) padārtha (5) hetvariha resources in the sea of Islam in Indonesia so (implication), (6) uddesa (7) nirdesa, that he will emerge as a precious pearl. It is (8) upadesa (instruction ), (9) not just a stone that is used as a building apadesa (specification) (10) atidesa structure. (expansion of application), (11) pradeṣa (12) upamāna (13) arthāpatti (Surpi Aryadharma, 2018) states that (14) samsaya (doubt), (15) prasanga as Śaṅkarācārya went around on a Dharma (16) viparyaya (17) vākya -seṣa mission, Dig-Vijaya (missionary tour) after (context), (18) anumata, (19) defeating Mandana Miśra, debating and vyākhyāna (description), vākya-sesa propagating Advaita Vedānta, scholars anumata vyākhyāna (20) nirvacana should learn this skill (Surpi, 2019). (21) nidarsana (22) apavarga (23) Śaṅkarācārya's merit was extraordinary in

82 Vol.V No.1 June 2021 returning pride to the Dharma religion. 2019). Learning Hindu philosophy without Śaṅkarācārya also defeated the Jain debates being accompanied by Ānvīkṣikī will find it in a debate in a place called Bahlika. challenging to build excellence for Śaṅkarācārya also confirmed his victories in philosophy students, especially students of debates over several philosophers and the Hindu Philosophy Study Program. ascetics in Cambodia (Northern Kashmir), Because mastery of Ānvīkṣikī will build Darada (Dabistan), and against the many efforts to think critically, develop and beliefs found in the desert regions and across strengthen reasoning and logic as well as the the mighty peaks into Kasmir. Śaṅkarācārya ability to argue, debate, and discuss. Logic also met the Navagupta tantric expert at will enlighten the human intellect. Kamarupa. Ādi Śaṅkarācārya visited Sarvajñapīṭha (Sharada Peeth) in Kashmir Sharing of knowledge is a (now in Pakistan-Kashmir). This Madhaviya fundamental aspect of learning from ancient Shankaravijayam state temple has four doors times. By exchanging questions and answers for scholars of the four cardinal directions. in debate mode, knowledge is explored. An The south gate (representing South India) argument can be considered a knowledge- was never opened, indicating that no South sharing mechanism. The construction of India expert had entered Sarvajna Pitha. Ādi arguments and counter-arguments to reach a Śaṅkarācārya opened the south door by mutually agreed conclusion is modeled after overcoming in debate all the experts in all a rational discussion about knowledge the various academic disciplines such as sharing (Mahalakshmi & Geetha, 2009). The Mimamsa, Vedānta, and other branches of procedural approach to generating and Hindu philosophy; he ascended the throne of exchanging arguments aims to reach a the temple's Transcendent wisdom. Towards definite conclusion at the end of the the end of his life, Ādi Śaṅkarācārya discussion regardless of the win or loss of continued to the Himalayan region of individual statements. A system of Kedarnath-Badrinath and attained Videha procedural argumentation for sharing Mukti (freedom from manifestation) (Surpi knowledge, similar to the one discussed A, 2019). above, will be most useful only if the facts of It is the duty of scholars, scholars, the representation of world knowledge are especially scholars/masters of Hindu well captured and represented as identical to Philosophy to master the skills of Ādi the representation of natural intelligence. Śaṅkarācārya and other saints. With good Indian philosophy suggests various rules for knowledge and mastery of the Tarka-Vāda, classifying and representing world it will be very beneficial not only for knowledge to improve argumentation in dialogue with other people but also to reaching new conclusions. convince the people themselves of the truth of their religious teachings. (Surpi Aryadharma, 2011) So far, this is the weak IV. CONCLUSION point, namely that the lecturers have not convinced the truth and have not adequately Ānvīkṣikī, critical studies, logic, and discussed the truth to the broader community reasoning are fundamental branches of to encourage transformation in society. knowledge since ancient times which have However, the role of intellectuals is vast and been the light for all sciences. Ānvīkṣikī builds a society in all fields. However, learning will develop the ability to reason mastery of Śāstra, theology, and philosophy and logic, reasoning as well as the ability to should be an absolute prerequisite for debate and discuss. More than that, learning dialogue, even discussion, and debate. That various Hindu knowledge will have a broad ancient Hindu knowledge must be relearned impact on Indonesia's Hindu knowledge to be disseminated and benefit the nation, development. Yukti tantric learning is also state, and even civilization (Surpi et al., still foreign to Indonesia, even though this

83 Vol.V No.1 June 2021 classical science is essential to strengthening lessons in Junior High School and Senior Hindu knowledge's posture and High School. Especially for students understanding. Therefore, Hindu Higher majoring in philosophy, Ānvīkṣikī should be Education should be more severe in studying a vital lesson today. the curriculum to be taught this useful knowledge. Likewise, Hindu Religion lessons in Higher Education should have learned Tarka-Vāda, Vāda Vidyā, Ānviksiki, and Yukti Tantra, rather than just repeating REFERENCE 0107-9 Achari, S. R. R. (2013). Nyaya (Tarka Pereira, J. (2012). Teologi Hindu : Tema, Sastra) The Hindu System of Logic and Wacana dan Struktur. Paramita. Debate. Srimatham.com. Surpi A, N. K. (2019). Vedānta & Metode Apte, D. . (1387). Universities in Ancient Pemahaman Filsafat Hindu (1st ed.). India. Faculty of Education and Paramita. Psychology Maharaja Sarajiran Surpi A, N. K. (2020). Metode Ilmu University of Baroda. Pengetahuan Hindu. In Paradigma Chano, J., & Surpi, N. K. (2020). The Keilmuan Hindu Kemampuan para Thoughts on Divinity Philosophy of Intelektual Mengeksplorasi Ajaran Madhvācarya. Vidyottama Sanatana Veda (1st ed., p. 87). Brilian International Journal of Hindu Science International. and Religious Studies, 4(2), 250–260. Surpi Aryadharma, N. K. (2011). Membedah Chati, C., Avalokitesvari, N. N. A. N., & kasus konversi agama di Bali: Surpi, N. K. (2018). State Defense kronologi, metode misi, dan alasan di Diplomacy In Chanakya Viewpoint balik tindakan konversi agama dari (Study of Arthashastra Text as a Basis Hindu ke Kristen dan Katolik di Bali (I Strategy of Defense Diplomacy). Ketut Donder (ed.)). Paramita. Vidyottama Sanatana: International Surpi Aryadharma, N. K. (2018). Nyaya Journal of Hindu Science and Religious Vaisesika Darsana. Kerjasama Dharma Studies. Pustaka Utama & Vaikuntha https://doi.org/10.25078/ijhsrs.v2i2.62 International Publication. 1 Surpi, N. K. (2019). The Influence Of Chousalkar, A. S. (2004). Tarkaśāstra Proficiency In The Internal METHODOLOGY OF KAUTILYA'S And Interfaith Dialogue Nowadays. ARTHASHASTRA. The Indian Vidyottama Sanatana: International Journal of Political Science. Journal of Hindu Science and Religious Guglani, A. (2019). Ānvīkṣikī of the Real Studies, 3(2). from the Lens of Sāmkhya-Yoga and https://doi.org/10.25078/ijhsrs.v3i2.11 Nyāya Schools. SSRN Electronic 10 Journal. Surpi, N. K. (2020). Perkembangan Logika https://doi.org/10.2139/ssrn.3483677 Dalam Filsafat India Klasik Dan Mahalakshmi, G. S., & Geetha, T. V. (2009). Pengaruhnya Pada Pemikiran Tokoh- An Indian logic-based argument Tokoh Hindu di Bali Tahun 1945-1965. representation formalism for Surpi, N. K., Sumaryani, N. M., & Sofa, A. knowledge-sharing. Logic Journal of (2019). Proceedings 3 rd Indonesia the IGPL, 17(1). International Defense Science Seminar. https://doi.org/10.1093/jigpal/jzn026 In J. Mahroza & R. A. G. G. Sovian Mohanty, J. N. (2018). Philosophy of Logic. Aritonang (Eds.), Counter-Terrorism Journal of Indian Council of Against the Mindset of Women and Philosophical Research. Children Perpetrator of Terror: The https://doi.org/10.1007/s40961-017- Study Philosophical of Success, Time

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and Bravery in Overcoming Terrorism Zysk, K. G., & Raju, P. T. (1987). Structural in Indonesia (p. 117). www.idu.ac.id Depths of Indian Thought. Journal of Vidyabhusana, M. S. C. (1920). A History of the American Oriental Society. Indian Logic (Ancient, Mediaeval, and https://doi.org/10.2307/603491 Modern Schools). Motilal Banarsidass.

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