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The Āstika-Năstika Dichotomy-A Review
The ăstika-năstika dichotomy of ancient Indian religiophilosophical tradition deserves serious consideration. It seems to have epitomised the earliest ontological dissension. With the development of philosophical speculations in course of time, the connotations of the terms ăstika and năstika also grew. It is imperative to study the semantic changes through the ages for understanding the history of philosophy. To ingnore it is to invite confusion.
Pāṇini refers to asti, năsti and dista as three distinct philosophical traditions existing prior to his times'. It is highly rewarding to study the original meaning of these terms. Patanjali commenting on Pāṇini, states - 'asti iti asyamatlḥ ăstikaḥ, năsti iti asyamatlḥ năstikah. Kāśikā? explains these terms by saying that the ăstikas are those who believed in paraloka (otherworld). Those opposed to it are năstikas. The term năstika is mentioned in at least two places in the Manusmriti, At one place năstika has been said to be a denouncer of the Vedas (Vedanindakan)'. But at another place the 'nāstikya', 'Veda-nindā' and 'devatānāmkutsanaṁ terms have been placed side by side and one has been instructed not to get indulged in such activities, indicating thereby that năstikya is some thing more than mere denouncement of the Vedas and the gods. In the dialogues of the Buddha and some later Buddhist works the năstiksa are said to be persons not believeing in the doctrine of Karma and transmigration”. The lokāyatikas have been condemned by the Buddha for not believing in the retribution of karma and consequent
