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In modern Indian languages, the terms Āstika and Nāstika primarily denote theism or atheism, respectively, a usage that contrasts with their ancient philosophical distinction based on acceptance or rejection of Vedic authority.
Answer: False
The modern usage of Āstika and Nāstika in Indian languages typically signifies 'theist' and 'atheist,' respectively. This contrasts with the ancient philosophical distinction, which centered on the acceptance or rejection of Vedic authority.
The Sanskrit term Āstika is etymologically derived from 'asti,' meaning 'there is' or 'there exists.'
Answer: True
The Sanskrit term Āstika originates from 'asti,' meaning 'there is' or 'there exists,' implying an affirmation of existence or reality.
According to Pāṇini's Aṣṭādhyāyī, Āstika was defined as someone whose opinion is that Ishvara exists.
Answer: True
Pāṇini's Aṣṭādhyāyī defines Āstika as one whose opinion affirms the existence of Ishvara, indicating an early link to theistic belief.
The Manusmriti defines Nāstika as those who do not accept Vedic literature in its entirety.
Answer: True
The Manusmriti defines Nāstika as those who reject Vedic literature entirely, grounding this definition in the principles of Śruti and Smriti.
The Āstika/Nāstika distinction in Indian philosophy is directly equivalent to theism versus atheism found in Abrahamic religions.
Answer: False
The Āstika/Āstika distinction is not directly equivalent to theism versus atheism because the former primarily relates to Vedic authority and beliefs about the Self, whereas the latter concerns belief in a creator God.
The Manusmriti provided a clear and consistent definition for the term Āstika.
Answer: False
While the Manusmriti explicitly defined Nāstika, its definition of Āstika remained ambiguous, though its emphasis on Vedic literature and Ahimsā suggests a framework valuing both tradition and ethical principles.
What is the primary distinction between Āstika and Nāstika in their traditional philosophical usage?
Answer: Acceptance of Vedic authority versus rejection of Vedic authority.
The primary distinction in traditional philosophical usage lies in the acceptance (Āstika) or rejection (Nāstika) of Vedic authority.
The distinction between Āstika and Nāstika is not directly equivalent to theism versus atheism because:
Answer: Āstika primarily relates to Vedic authority, not necessarily belief in a creator God.
The Āstika/Āstika distinction is not directly equivalent to theism versus atheism because the former primarily relates to Vedic authority and beliefs about the Self, whereas the latter concerns belief in a creator God.
What did the Manusmriti imply about its definition of Āstika?
Answer: It remained silent or contradictory regarding a precise definition.
While the Manusmriti explicitly defined Nāstika, its definition of Āstika remained ambiguous, though its emphasis on Vedic literature and Ahimsā suggests a framework valuing both tradition and ethical principles.
The Manusmriti's definition of Nāstika was based on reasoning derived from:
Answer: śruti and Smriti.
The Manusmriti defines Nāstika as those who reject Vedic literature entirely, grounding this definition in the principles of Śruti and Smriti.
Shabda (testimony), particularly from Vedic literature, was accepted as a valid epistemological means by Āstika schools like Samkhya and Vedanta.
Answer: True
The acceptance of Shabda (testimony), especially from Vedic literature, is recognized as a valid epistemological means by Āstika schools such as Sāṅkhya and Vedānta.
The concept of Ahimsā, emphasized in the Upanishadic layer of Vedic literature, presented no tension with older Vedic traditions mentioning animal sacrifices.
Answer: False
The emphasis on Ahimsā in the Upanishads presented a tension with older Vedic traditions that included animal sacrifices, indicating an evolution or internal conflict within the Vedic corpus.
Which of the following is NOT one of the three common definitions of Āstika found in Sanskrit philosophical literature?
Answer: Believing in the efficacy of Vedic rituals.
Sanskrit philosophical literature commonly defines Āstika through acceptance of Vedic authority, belief in Ātman, or belief in Ishvara; belief in ritual efficacy is not listed as a primary definition.
What role does 'Shabda' (testimony) play in the epistemology of Āstika schools?
Answer: It is accepted as a valid means, particularly from Vedic literature.
The acceptance of Shabda (testimony), especially from Vedic literature, is recognized as a valid epistemological means by Āstika schools such as Sāṅkhya and Vedānta.
The tension between Ahimsā (non-violence) in the Upanishads and animal sacrifices mentioned in older Vedic texts suggests:
Answer: An evolution or internal conflict within the Vedic tradition.
The emphasis on Ahimsā in the Upanishads presented a tension with older Vedic traditions that included animal sacrifices, indicating an evolution or internal conflict within the Vedic corpus.
The traditional classification of the six orthodox (Āstika) schools of Indian philosophy includes Buddhism and Jainism.
Answer: False
The six traditionally classified Āstika schools are Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Mīmāṃsā, and Vedānta. Buddhism and Jainism are typically classified as Nāstika.
Tantric traditions in Hinduism are exclusively classified as Āstika, adhering strictly to Vedic lines.
Answer: False
Tantric traditions in Hinduism are not exclusively Āstika; they are divided into both Āstika (Vedic) and Nāstika (non-Vedic) lines.
The six orthodox schools of Hindu philosophy are commonly grouped into three pairs: Nyāya/Vaiśeṣika, Sāṅkhya/Yoga, and Mīmāṃsā/Vedānta.
Answer: True
The six orthodox schools of Hindu philosophy are commonly paired: Nyāya with Vaiśeṣika, Sāṅkhya with Yoga, and Mīmāṃsā with Vedānta.
The Mimāṃsā school primarily focuses on the interpretation and application of Vedic rituals and injunctions.
Answer: True
The Mīmāṃsā school, or Pūrva Mīmāṃsā, concentrates on Vedic exegesis, focusing on the interpretation and application of rituals and injunctions.
The Vedanta school, or Uttara Mīmāṃsā, explores the philosophical teachings found in the Vedas' earliest parts, the Samhitas.
Answer: False
The Vedānta school, or Uttara Mīmāṃsā, centers on the Upanishadic tradition, examining its philosophical and metaphysical teachings.
The Nyāya school of Indian philosophy is primarily known for its focus on logic and epistemology.
Answer: True
The Nyāya school is principally recognized for its focus on logic and epistemology, detailing methods of valid reasoning.
The Vaiśeṣika school developed a metaphysics based on categories and the atomic nature of reality.
Answer: True
The Vaiśeṣika school is identified as the atomist school, developing a metaphysics based on categories and the atomic nature of reality.
The Sāṅkhya school presents a monistic philosophy centered on the interplay of Purusha and Prakriti.
Answer: False
The Sāṅkhya school is characterized by its dualistic metaphysics, which posits two fundamental realities: Purusha (consciousness) and Prakriti (matter).
The Yoga school, associated with Patañjali, assumes the metaphysical framework of Sāṅkhya and focuses on spiritual discipline.
Answer: True
The Yoga school, associated with Patañjali, emphasizes spiritual discipline and meditation, adopting the metaphysical framework of Sāṅkhya.
In Tantra, the Nāstika classification implies a complete rejection of all spiritual practices and deities.
Answer: False
In Tantra, the Nāstika classification does not imply a complete rejection of spiritual practices or deities; rather, it signifies a departure from strict Vedic adherence.
Which pair of orthodox Hindu philosophical schools focuses on logic and atomism, respectively?
Answer: Nyāya and Vaiśeṣika
The Nyāya school is known for logic, and the Vaiśeṣika school is known for atomism.
What is the main focus of the Mimāṃsā school within the Āstika traditions?
Answer: Vedic exegesis and ritual interpretation.
The Mīmāṃsā school, or Pūrva Mīmāṃsā, concentrates on Vedic exegesis, focusing on the interpretation and application of rituals and injunctions.
The Vedanta school's primary focus is on which part of the Vedic tradition?
Answer: The Upanishads (philosophical teachings).
The Vedānta school, or Uttara Mīmāṃsā, centers on the Upanishadic tradition, examining its philosophical and metaphysical teachings.
The Sāṅkhya school is known for its dualistic philosophy distinguishing between:
Answer: Purusha (consciousness) and Prakriti (matter).
The Sāṅkhya school is characterized by its dualistic metaphysics, which posits two fundamental realities: Purusha (consciousness) and Prakriti (matter).
The Yoga school, while focusing on spiritual discipline, integrates principles from which other orthodox school?
Answer: Sāṅkhya
The Yoga school, associated with Patañjali, emphasizes spiritual discipline and meditation, adopting the metaphysical framework of Sāṅkhya.
In the context of Tantra, what does the Nāstika classification signify?
Answer: A departure from strict Vedic adherence.
In Tantra, the Nāstika classification does not imply a complete rejection of spiritual practices or deities; rather, it signifies a departure from strict Vedic adherence.
Which of the following is a key characteristic of the Nyāya school?
Answer: Logic
The Nyāya school is principally recognized for its focus on logic and epistemology, detailing methods of valid reasoning.
The Vaiśeṣika school is characterized as the ______ school of Indian philosophy.
Answer: Atomist
The Vaiśeṣika school is identified as the atomist school, developing a metaphysics based on categories and the atomic nature of reality.
The Sāṅkhya school is known as the ______ school.
Answer: Enumeration
The Sāṅkhya school, known as the enumeration school, presents a dualistic philosophy distinguishing between consciousness (Purusha) and matter (Prakriti).
Being labeled Nāstika could result in expulsion from the Buddhist monastic community.
Answer: True
A designation as Nāstika could carry severe consequences within Buddhism, potentially leading to expulsion from the monastic community.
The Sāmaññaphala Sutta describes the views of six Śramaṇa figures, including Ajita Kesakambalī (materialism) and Nigaṇṭha Nātaputta (Jainism).
Answer: True
The Sāmaññaphala Sutta outlines the philosophies of six Śramaṇa figures, encompassing diverse views from materialism to agnosticism.
The Cārvāka school, classified as Nāstika, is associated with the belief that 'live happily; with death, all is annihilated.'
Answer: True
The Cārvāka school, classified as Nāstika, espouses materialism and annihilationism, famously summarized as 'live happily; with death, all is annihilated.'
The Ājīvika school, represented by Makkhali Gośāla, is characterized by fatalism and non-causalism (ahetukavāda).
Answer: True
The Ājīvika school, represented by Makkhali Gośāla, is defined by fatalism (niyativāda) and non-causalism (ahetukavāda), positing that events are predetermined and individuals are powerless.
The Ajñāna school, associated with Sañjaya Belaṭṭhiputta, is known for its doctrine of eternalism.
Answer: False
The Ajñāna school, associated with Sañjaya Belaṭṭhiputta, is known for its doctrine of agnosticism, famously articulated as the 'eel's wriggling' or suspending judgment.
Which of the following schools is traditionally classified as Nāstika?
Answer: Buddhism
Buddhism is traditionally classified as a Nāstika school, alongside Jainism, Cārvāka, Ājīvika, and Ajñāna.
What was a potential consequence for a Buddhist individual if labeled Nāstika?
Answer: They could face expulsion from the Buddhist monastic community.
A designation as Nāstika could carry severe consequences within Buddhism, potentially leading to expulsion from the monastic community.
The Cārvāka school is characterized by:
Answer: Materialism and annihilationism.
The Cārvāka school, classified as Nāstika, espouses materialism and annihilationism, famously summarized as 'live happily; with death, all is annihilated.'
What is the core philosophical stance of the Ājīvika school, as represented by Makkhali Gośāla?
Answer: Fatalism (Determinism)
The Ājīvika school, represented by Makkhali Gośāla, is defined by fatalism (niyativāda) and non-causalism (ahetukavāda), positing that events are predetermined and individuals are powerless.
The Ajñāna school, associated with Sañjaya Belaṭṭhiputta, is primarily known for its stance of:
Answer: Agnosticism
The Ajñāna school, associated with Sañjaya Belaṭṭhiputta, is characterized by agnosticism, famously articulated as the 'eel's wriggling' or suspending judgment.
The belief in Ātman (Self) is a significant factor in distinguishing Āstika from Nāstika philosophies, particularly when comparing Hindu schools with Buddhism.
Answer: True
A key distinction involves the concept of Ātman (Self); Āstika traditions generally affirm it, while Buddhism's doctrine of Anattā (no-self) leads to its classification as Nāstika under this criterion.
Buddhism's doctrine of Anattā (no-self) is a reason for its classification as Nāstika, especially when Āstika is defined by the belief in Ātman.
Answer: True
Buddhism's doctrine of Anattā (no-self) is a primary reason for its Nāstika classification, especially when Āstika is defined by the belief in Ātman.
What is the significance of Buddhism's doctrine of Anattā (no-self) in relation to the Āstika/Nāstika classification?
Answer: It is a primary reason for Buddhism being classified as Nāstika, especially when Āstika is defined by belief in Ātman.
Buddhism's doctrine of Anattā (no-self) is a primary reason for its Nāstika classification, particularly when Āstika is defined by the belief in Ātman.
The ancient Jain scholar Haribhadra considered reverence for the Vedas as the primary marker for classifying a school as Āstika.
Answer: False
The Jain scholar Haribhadra defined Āstika not by reverence for the Vedas, but by affirming another world, transmigration, and the reality of virtue and vice.
Jayaditya and Vamana, 7th-century scholars, defined Āstika solely based on the acceptance of Vedic authority.
Answer: False
Jayaditya and Vamana, 7th-century grammarians, defined Āstika as belief in 'another world,' a definition not explicitly tied to Vedic authority.
The Buddhist philosopher Nāgārjuna classified the Vaiśeṣika and Sāṅkhya schools as Nāstika.
Answer: True
The Buddhist philosopher Nāgārjuna classified schools such as Vaiśeṣika, Sāṅkhya, and Jainism as Nāstika, reflecting divergent philosophical tenets.
The Buddhist scholar Asanga identified his own Yogācāra tradition as 'sarvaiva nastika' or complete deniers.
Answer: False
The Buddhist scholar Asanga identified certain Nāstika Buddhists as 'sarvaiva nastika,' suggesting a critical perspective on specific philosophical schools within Buddhism.
Medhātithi interpreted the Manusmriti's definition of Nāstika as someone who believes Vedic literature is immoral, rather than untrue.
Answer: True
Medhātithi interpreted the Manusmriti's definition of Nāstika as one who deems Vedic literature immoral, rather than factually incorrect, and who denies the afterlife, the efficacy of charity, and the value of Vedic rituals.
The terms 'orthodox' and 'heterodox' for classifying Indian philosophies have deep, ancient roots in Sanskrit scholarly traditions.
Answer: False
The terms 'orthodox' (Āstika) and 'heterodox' (Nāstika) are largely Western constructs, lacking deep roots in Sanskrit scholarly traditions, with earlier 20th-century translations often proving unsophisticated.
Gavin Flood explains that schools like Buddhism and Jainism are considered Nāstika by Brahmanism primarily because they rejected the Vedas.
Answer: True
Gavin Flood notes that schools like Buddhism and Jainism are considered heterodox (Nāstika) by orthodox Brahmanism primarily due to their rejection of the Vedas.
The 12th-century Jain scholar Hemachandra defined Nāstika as any philosophy that denies the existence of virtue and vice.
Answer: True
The Jain scholar Hemachandra defined Nāstika as any philosophy that denies the existence of virtue and vice, aligning with the Jain emphasis on karma.
Nāgārjuna and other scholars primarily used the Āstika/Nāstika labels to criticize external Hindu schools.
Answer: False
Later scholarship suggests the terms Āstika and Nāstika were frequently employed within competing Buddhist traditions for internal philosophical debates, rather than exclusively for criticizing external Hindu schools.
Colonial-era Indologists' interpretations of Āstika and Nāstika were often based on a comprehensive study of diverse Indian philosophical texts.
Answer: False
Colonial-era Indologists' interpretations were often based on a narrow selection of texts, such as the Manusmriti, rather than a comprehensive study of the diverse Indian philosophical landscape.
According to Andrew Nicholson, the most common meaning of Āstika and Nāstika across Indian traditions relates to textual validity.
Answer: False
Andrew Nicholson posits that the most common meaning of Āstika and Nāstika relates to the adherence to ethical premises, rather than solely textual validity.
According to G. S. Ghurye, Jain texts define Nāstika as one who denies the existence of the Self.
Answer: True
According to G. S. Ghurye, Jain texts define Nāstika as one who denies the existence of the Self, consistent with the Jain emphasis on the soul (Jiva).
Manibhadra, an early Jain scholar, considered accepting the existence of Ishvara as the defining characteristic of an Āstika.
Answer: False
Manibhadra, an early Jain scholar, defined an Āstika by the acceptance of another world, transmigration of the Self, and the reality of virtue and vice, not specifically by the belief in Ishvara.
The term 'nastika' was sometimes equated with 'nihilism' in certain Buddhist interpretations.
Answer: True
The term Nāstika was sometimes equated with 'nihilism' in Buddhist interpretations, likely due to the denial of concepts such as an eternal self or Vedic ritual efficacy.
According to the 7th-century scholars Jayaditya and Vamana, what was the primary criterion for defining Āstika?
Answer: Belief in the existence of another world.
Jayaditya and Vamana defined Āstika as belief in 'another world,' not explicitly based on Vedic authority or belief in Ishvara or Ātman.
How did the Jain scholar Haribhadra define Āstika, differing from traditional Vedic criteria?
Answer: By affirming the existence of another world, transmigration, and the reality of virtue and vice.
Haribhadra defined Āstika by affirming another world, transmigration, and the reality of virtue and vice, diverging from Vedic reverence as the sole criterion.
Which statement accurately reflects Medhātithi's interpretation of the Manusmriti's definition of Nāstika?
Answer: A Nāstika believes Vedic literature is immoral and denies the afterlife.
Medhātithi interpreted the Manusmriti's definition of Nāstika as one who deems Vedic literature immoral, rather than factually incorrect, and who denies the afterlife, the efficacy of charity, and the value of Vedic rituals.
According to Gavin Flood, why are schools like Buddhism and Jainism considered Nāstika by orthodox Brahmanism?
Answer: Because they rejected the Vedas.
Gavin Flood notes that schools like Buddhism and Jainism are considered heterodox (Nāstika) by orthodox Brahmanism primarily due to their rejection of the Vedas.
What did the 12th-century Jain scholar Hemachandra define as the core characteristic of a Nāstika?
Answer: Denial of the existence of virtue and vice.
Hemachandra defined Nāstika as any philosophy that denies the existence of virtue and vice, aligning with the Jain emphasis on karma.
According to Andrew Nicholson, what is the most common meaning of Āstika and Nāstika across Buddhism, Hinduism, and Jainism?
Answer: Adherence to ethical premises.
Andrew Nicholson posits that the most common meaning of Āstika and Nāstika across Indian traditions pertains to the adherence to ethical premises, rather than solely textual validity.
According to G. S. Ghurye, Jain texts define Nāstika as someone who:
Answer: Denies the existence of the Self.
According to G. S. Ghurye, Jain texts define Nāstika as one who denies the existence of the Self, consistent with the Jain emphasis on the soul (Jiva).
What did the early Jain scholar Manibhadra consider defining characteristics of an Āstika?
Answer: Acceptance of another world, transmigration, and the reality of virtue/vice.
Manibhadra, an early Jain scholar, defined Āstika by the acceptance of another world, transmigration of the Self, and the reality of virtue and vice.
The association of the term 'nastika' with 'nihilism' in Buddhist interpretations likely stemmed from:
Answer: The Buddhist denial of an eternal self or Vedic ritual efficacy.
The term Nāstika was sometimes equated with 'nihilism' in Buddhist interpretations, likely due to the denial of concepts such as an eternal self or Vedic ritual efficacy.