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Types of Discourse (सम्भाषाप्रकाराः) (view source)
Revision as of 16:39, 8 May 2019
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The Bhagavad-Gita suggests that an ardent seeker of truth should approach a learned teacher in humility and seek instructions from him; question him repeatedly.<ref name=":3" /> <blockquote>तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4].</ref></blockquote><blockquote>''tadviddhi praṇipātena paripraśnena sevayā । upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ ॥4-34॥''</blockquote>The student questions the teacher not because he doubts the wisdom or the understanding of the teacher; nor is he/she questioning the authenticity of the teaching. The questions are asked with an open mind and guileless heart; and, are meant to clear doubts, and to gain a flawless understanding of the teaching. At the same time, the teacher is neither annoyed nor does he discourage the student from asking questions. Rather, he encourages the learner to examine, enquire and test the teaching handed down to him. A true teacher, in a Samvada, does not prescribe or proscribe. He lets the student have the freedom to think, to ponder over and to find out for himself the answers to his questions. A student needs humility, persistence, and honesty of purpose to go further and to arrive at his own understanding.<ref name=":3" />
The Bhagavad-Gita suggests that an ardent seeker of truth should approach a learned teacher in humility and seek instructions from him; question him repeatedly.<ref name=":3" /> <blockquote>तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4].</ref></blockquote><blockquote>''tadviddhi praṇipātena paripraśnena sevayā । upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ ॥4-34॥''</blockquote>The student questions the teacher not because he doubts the wisdom or the understanding of the teacher; nor is he/she questioning the authenticity of the teaching. The questions are asked with an open mind and guileless heart; and, are meant to clear doubts, and to gain a flawless understanding of the teaching. At the same time, the teacher is neither annoyed nor does he discourage the student from asking questions. Rather, he encourages the learner to examine, enquire and test the teaching handed down to him. A true teacher, in a Samvada, does not prescribe or proscribe. He lets the student have the freedom to think, to ponder over and to find out for himself the answers to his questions. A student needs humility, persistence, and honesty of purpose to go further and to arrive at his own understanding.<ref name=":3" />
Towards the conclusion of the 4th Adhyaya of the Nyaya sutras, the topic of Samvada is handled. It is said,<blockquote>ज्ञानग्रहणाभ्यासस्तद्विद्यैश्च सह संवादः ॥ ४.२.४६ ॥। तं शिष्यगुरुसब्रह्मचारिविशिष्टश्रेयोऽर्थि-भिरनसूयुभिरभ्युपेयात् ॥ ४.२.४७ ॥ प्रतिपक्षहीनमपि वा प्रयोजनार्थमर्थित्वे ॥ ४.२.४८ ॥<ref>Maharshi Gautama, Nyayasutras, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA Adhyaya 4].</ref></blockquote><blockquote>''jñānagrahaṇābhyāsastadvidyaiśca saha saṁvādaḥ ॥ 4.2.46 ॥। taṁ śiṣyagurusabrahmacāriviśiṣṭaśreyo'rthi-bhiranasūyubhirabhyupeyāt ॥ 4.2.47 ॥ pratipakṣahīnamapi vā prayojanārthamarthitve ॥ 4.2.48 ॥''</blockquote>Meaning: (For the purpose of attaining apavarga) There should also be repetition of the study of the science, as also samvada (friendly discussion) with persons learned in the science. That samvada should be carried on with the pupil, the teacher, companions in study, and other well-known learned persons, who wish well (to the enquirer) and who are not jealous of him. In fact, being a seeker (of truth), one should carry it on even without putting forward any counter theories for the accomplishment of his purpose. For, putting forward of theories and counter theories would be unpleasant to the other person. More so if the other person in this case is a teacher.<ref name=":4" />
Towards the conclusion of the 4th Adhyaya of the Nyaya sutras, the topic of Samvada is handled. It is said,<blockquote>ज्ञानग्रहणाभ्यासस्तद्विद्यैश्च सह संवादः ॥ ४.२.४६ ॥। तं शिष्यगुरुसब्रह्मचारिविशिष्टश्रेयोऽर्थि-भिरनसूयुभिरभ्युपेयात् ॥ ४.२.४७ ॥ प्रतिपक्षहीनमपि वा प्रयोजनार्थमर्थित्वे ॥ ४.२.४८ ॥<ref name=":8">Maharshi Gautama, Nyayasutras, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA Adhyaya 4].</ref></blockquote><blockquote>''jñānagrahaṇābhyāsastadvidyaiśca saha saṁvādaḥ ॥ 4.2.46 ॥। taṁ śiṣyagurusabrahmacāriviśiṣṭaśreyo'rthi-bhiranasūyubhirabhyupeyāt ॥ 4.2.47 ॥ pratipakṣahīnamapi vā prayojanārthamarthitve ॥ 4.2.48 ॥''</blockquote>Meaning: (For the purpose of attaining apavarga) There should also be repetition of the study of the science, as also samvada (friendly discussion) with persons learned in the science. That samvada should be carried on with the pupil, the teacher, companions in study, and other well-known learned persons, who wish well (to the enquirer) and who are not jealous of him. In fact, being a seeker (of truth), one should carry it on even without putting forward any counter theories for the accomplishment of his purpose. For, putting forward of theories and counter theories would be unpleasant to the other person. More so if the other person in this case is a teacher.<ref name=":4" />
The bhashya explains further that,<blockquote>ज्ञायतेऽनेनेति ज्ञानमात्मविद्याशास्त्रम् । तस्य ग्रहणमध्ययनधारणे अभ्यासः सततक्रियाऽध्ययनश्रवणचिन्तनानि तद्विद्यैश्च । सह संवाद इति प्रज्ञापरिपाकार्थे परिपाकस्तु संशयच्छेदनमविज्ञातार्थबोधोऽध्यवसिताभ्यनुज्ञानमिति । समापवादः संवादः । वा.भा. ।<ref name=":5" /></blockquote><blockquote>''jñāyate'neneti jñānamātmavidyāśāstram । tasya grahaṇamadhyayanadhāraṇe abhyāsaḥ satatakriyā'dhyayanaśravaṇacintanāni tadvidyaiśca । saha saṁvāda iti prajñāparipākārthe paripākastu saṁśayacchedanamavijñātārthabodho'dhyavasitābhyanujñānamiti । samāpavādaḥ saṁvādaḥ । vā.bhā. ।''</blockquote>Jnana here refers to 'that by which things are known' ie. the science of atmavidya. And Jnana grahana (acquisition of that knowledge) consists in reading it and retaining it in the mind. The repetition of such study means the carrying on of it continuously, in the shape of reading it, listening to it (being expounded) and pondering over it. And the purpose of Samvada with persons learned in the science is to bring about consolidation of the knowledge acquired. This consolidation consists in,
The bhashya explains further that,<blockquote>ज्ञायतेऽनेनेति ज्ञानमात्मविद्याशास्त्रम् । तस्य ग्रहणमध्ययनधारणे अभ्यासः सततक्रियाऽध्ययनश्रवणचिन्तनानि तद्विद्यैश्च । सह संवाद इति प्रज्ञापरिपाकार्थे परिपाकस्तु संशयच्छेदनमविज्ञातार्थबोधोऽध्यवसिताभ्यनुज्ञानमिति । समापवादः संवादः । वा.भा. ।<ref name=":5" /></blockquote><blockquote>''jñāyate'neneti jñānamātmavidyāśāstram । tasya grahaṇamadhyayanadhāraṇe abhyāsaḥ satatakriyā'dhyayanaśravaṇacintanāni tadvidyaiśca । saha saṁvāda iti prajñāparipākārthe paripākastu saṁśayacchedanamavijñātārthabodho'dhyavasitābhyanujñānamiti । samāpavādaḥ saṁvādaḥ । vā.bhā. ।''</blockquote>Jnana here refers to 'that by which things are known' ie. the science of atmavidya. And Jnana grahana (acquisition of that knowledge) consists in reading it and retaining it in the mind. The repetition of such study means the carrying on of it continuously, in the shape of reading it, listening to it (being expounded) and pondering over it. And the purpose of Samvada with persons learned in the science is to bring about consolidation of the knowledge acquired. This consolidation consists in,
Vatsayana’s observations and recommendations are sound and healthy. But, sadly, they were hardly acted upon.<ref name=":3" />
Vatsayana’s observations and recommendations are sound and healthy. But, sadly, they were hardly acted upon.<ref name=":3" />
== जल्पवितण्डयोः प्रयोजनम् अधिकारी च ॥ Prayojana and Adhikari of Jalpa and Vitanda ==
Explaining the need for Jalpa and Vitanda, it is said in the Nyaya Sutras and the corresponding bhashya that,<blockquote>स्वपक्षरागेण चैके न्यायमतिवर्तन्ते तच ।<ref name=":5" /> तत्त्वाध्यवसायसंरक्षणार्थं जल्पवितण्डे बीजप्ररोहसंरक्षणार्थं कण्टकशाखावरणवत् ॥ ४.२.४९ ॥<ref name=":8" /></blockquote><blockquote>''svapakṣarāgeṇa caike nyāyamativartante taca । tattvādhyavasāyasaṁrakṣaṇārthaṁ jalpavitaṇḍe bījaprarohasaṁrakṣaṇārthaṁ kaṇṭakaśākhāvaraṇavat ॥ 50 ॥''</blockquote>Meaning: Through excessive partiality to their own theories, some people transgress all bounds of reasoning; in that case, Jalpa (disputation) and Vitanda (Wrangling) should be carried on for the purpose of defending one's own determination to get at the truth; just as the hedge of thorny branches is put up for the protection of sprouting seeds.
The bhashya also clarifies further that, <blockquote>अनुत्पन्नतत्त्वज्ञानानामग्रहीणदोषाणां तदर्थे घटमानानामेतदिति ।<ref name=":5" /></blockquote><blockquote>''anutpannatattvajñānānāmagrahīṇadoṣāṇāṁ tadarthe ghaṭamānānāmetaditi ।''</blockquote>Meaning: This method (of Jalpa and Vitanda) however, is meant only for those persons who have not acquired True knowledge, whose defects have not been entirely removed, and who are still making an attempt for those purposes.
It further says that,
When one has been rudely addressed by an opponent; either through arrogance (of superior knowledge), or through sheer prejudice (against truth), or through some other similar reasons (i.e.desire for wealth, fame, etc.) then one (failing to perceive the right answer to the ill-mannered allegations of the opponent) should pick up a quarrel with him and proceed to deal with him by Jalpa (disputation) and by Vitanda (wrangling). This quarrel is with a view to defeating the opponent and not with a view to getting at the truth. But this should be done only for the purpose of defending true Science, and not for the purpose of obtaining wealth, honopur or fame.
According to the Tatparya Tika, the motive prompting the man should be - if this ill mannered person is allowed to go undefeated, then ordinary men will accept his conclusions as the right ones, and this would bring about a total confusion relating to dharma and true philosophy.<ref name=":4" /><blockquote>विद्यानिर्वेदादिभिश्च परेणावज्ञायमानस्य ।<ref name=":5" /> ताभ्यां विगृह्य कथनम् ॥ ४.२.५० ॥<ref name=":8" /> विगृह्येति विजिगीषया न तत्त्वबुभुत्सयेति । तदेतद्विद्यापालनार्थं न लाभपूजाख्यात्यर्थमिति । </blockquote><blockquote>''vidyānirvedādibhiśca pareṇāvajñāyamānasya । tābhyāṁ vigr̥hya kathanam ॥ 4.2.50 ॥ vigr̥hyeti vijigīṣayā na tattvabubhutsayeti । tadetadvidyāpālanārthaṁ na'' </blockquote>
== Difference between Vada and Jalpa ==
== Difference between Vada and Jalpa ==