Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t1: The Continuance of Ānvīkṣikī

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t1

Language: English

The Continuance of Ānvīkṣikī

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Even though the proponents of the Nyāya system treated their philosophy at par or identical with Ānvīkṣikī, the Ājīvakas and Cārvākas continued to practise Ānvīkṣikī in their own way. Sañjaya Kātyāyana, Purāṇakaśyapa, Makkaliputta Gosāla (Maṅkhaliputra Gośāla), Ajitakeśakambalin, Kakuda Kaccāyana belonged to this tradition of philosophy. They argued against ritualism, theories of *karma* and denied the moral consequences of all actions. Maṅkhali Gośāla (died about 493 BCE) was a contemporary of Mahāvīra. He came from the lowest strata of society. His father was a beggar. Bhadrā, his mother, gave birth to him in a cow’s pan; hence he was called Gośālaka or Gośāla. He embraced maverick asceticism. He spent a few years of his life in association with Mahāvīra and quit him to found the Ājīvaka sect. The Ājīvakas propounded the thesis of 84,000 *yonis* (births circles) to explain the evolutionary process. This process also imbibes an unalterable destiny for the human beings, as there is no escape from it. Sagar Mal Jain finds him identical with the Sage Maṅki, as described in *Mahābhārata*. Maṅki is also said to have propounded the philosophy of Niyativāda.⁸⁶

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Amongst the Upaniṣadic seers there were some who propagated materialism. Uddālaka argued that mind, life and speech have their genesis in the intake of food, water and heat respectively. A man’s comprehension, retention and memory depend upon the way he feeds himself.⁸⁷

Linked texts (1)

Mahābhārata — Vyāsa, Sanskrit