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== संभाषायाः इतिहासः ॥ History of Sambhasha ==

== संभाषायाः इतिहासः ॥ History of Sambhasha ==

Sambhasha is also called as Vada (discussion) in many texts. The concept of Vada is derived from the Nyaya darshana. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।</blockquote>Amongst the 44 Vada marga padas (logical terms used in debate), the first one is Vada. It refers to a debate following the laws of shastra (text) ie. it should have 5 avayavas, paksha (in favour) and Pratipaksha (in opposing side) both laod down on the basis of Pramana (parametres of evidence) and tarka (logical reasoning).<ref name=":9" />

Sambhasha is also called as Vada (discussion) in many texts. The concept of Vada is derived from the Nyaya darshana. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।<ref>Nyaya Sutras, Adhyaya 1, [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%A7/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Part 2].</ref></blockquote><blockquote>''pramāṇatarkasādhanōpālambhaḥ siddhāntāviruddhaḥ pañcāvayavōpapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1।।''</blockquote>Amongst the 44 Vada marga padas (logical terms used in debate), the first one is Vada. It refers to a debate following the laws of shastra (text) ie. it should have 5 avayavas, paksha (in favour) and Pratipaksha (in opposing side) both laid down on the basis of Pramana (parametres of evidence) and tarka (logical reasoning).<ref name=":9" />

Logic as the study of the form of correct arguments and inference patterns, developed in India from the methodology of philosophical debate. It developed in ancient India from the tradition of vadavidya, a discipline dealing with the categories of debate over various religious, philosophical, moral and doctrinal issues.<ref name=":0" />

Logic as the study of the form of correct arguments and inference patterns, developed in India from the methodology of philosophical debate. It developed in ancient India from the tradition of vada vidya, a discipline dealing with the categories of debate over various religious, philosophical, moral and doctrinal issues.<ref name=":0" />

=== आन्वीक्षिकी ॥  Anvikshiki ===

=== आन्वीक्षिकी ॥  Anvikshiki ===

The science of inquiry, Atmavidya, was at a later stage called Anvikshiki. However, while comprising the entire function of Atmavidya, Anvikshiki, was in fact different from it. Kautilya recognized Anvikshiki as a distinct branch of study over and above the three, viz, Trayi (the Vedas), Vartta (Commerce) and Dandaniti (Polity).<ref name=":13">Satis Chandra Vidyabhusana (1921), [https://archive.org/details/in.ernet.dli.2015.489008/page/n1 A History of Indian Logic], Calcutta University.</ref><blockquote>आन्वीक्षिकी त्रयी वार्त्ता दण्ड-नीतिश्चैति विद्याः ।। ०१.२.०१ ।।<ref>Kautilya, Arthashastra, Adhikarana 1, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhyaya 2].</ref> ''ānvīkṣikī trayī vārttā daṇḍa-nītiścaiti vidyāḥ ।। 01.2.01 ।।''</blockquote>The distinction between Atmavidya and Anvikshiki lay in this, that while the former embodied assertions about the nature of atma, the latter contained reasons supporting those assertions. Therefore, Anvikshiki dealt in fact with two subjects, viz. atma and hetu (theory of reasons). Later on, Anvikshiki was recognized as a distinct branch of learning.<ref name=":13" />

The science of inquiry, Atmavidya, was at a later stage called Anvikshiki. However, while comprising the entire function of Atmavidya, Anvikshiki, was in fact different from it. Kautilya recognized Anvikshiki as a distinct branch of study over and above the three, viz, Trayi (the Vedas), Vartta (Commerce) and Dandaniti (Polity).<ref name=":13">Satis Chandra Vidyabhusana (1921), [https://archive.org/details/in.ernet.dli.2015.489008/page/n1 A History of Indian Logic], Calcutta University.</ref><blockquote>आन्वीक्षिकी त्रयी वार्त्ता दण्ड-नीतिश्चैति विद्याः ।। ०१.२.०१ ।।<ref>Kautilya, Arthashastra, Adhikarana 1, [https://sa.wikisource.org/wiki/%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%B6%E0%A4%BE%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A7/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8 Adhyaya 2].</ref> ''ānvīkṣikī trayī vārttā daṇḍa-nītiścaiti vidyāḥ ।। 01.2.01 ।।''</blockquote>The distinction between Atmavidya and Anvikshiki lay in this, that while the former embodied assertions about the nature of atman, the latter contained reasons supporting those assertions. Therefore, Anvikshiki dealt in fact with two subjects, viz. atman and hetu (theory of reasons). Later on, Anvikshiki was recognized as a distinct branch of learning that bifurcated into two branches - philosophy and logic.<ref name=":13" />

 

== संभाषाप्रकाराः ॥ Types of Sambhasha ==

== संभाषाप्रकाराः ॥ Types of Sambhasha ==

There are 2 types of Sambhasha mentioned in the Charaka Samhita - Sandhaaya Sambhasha and Vigrhya Sambhasha<ref name=":9" /><blockquote>द्विविधा तु खलु तद्विद्यसंभाषा भवति सन्धायसंभाषा विगृह्यसंभाषा च ।<ref name=":11">Edited by Debendra Nath Sen and Upendra Nath Sen, Charaka Samhita, Vimana Sthana, Chapter 8, [https://archive.org/details/in.ernet.dli.2015.322332/page/n403 Pg.no.329-30]</ref></blockquote>''dvividhā tu khalu tadvidyasaṁbhāṣā bhavati sandhāyasaṁbhāṣā vigr̥hyasaṁbhāṣā ca ।''

There are 2 types of Sambhasha mentioned in the Charaka Samhita - Sandhaya Sambhasha and Vigrhya Sambhasha<ref name=":9" /><blockquote>द्विविधा तु खलु तद्विद्यसंभाषा भवति सन्धायसंभाषा विगृह्यसंभाषा च ।<ref name=":11">Edited by Debendra Nath Sen and Upendra Nath Sen, Charaka Samhita, Vimana Sthana, Chapter 8, [https://archive.org/details/in.ernet.dli.2015.322332/page/n403 Pg.no.329-30]</ref></blockquote><blockquote>''dvividhā tu khalu tadvidyasaṁbhāṣā bhavati sandhāyasaṁbhāṣā vigr̥hyasaṁbhāṣā ca ।''</blockquote>Meaning: Such discussion with the men of the same branch of science is of two kinds - friendly discussion and the discussion of challenge or hostile discussion.<ref name=":12">Edited and Published by Ayurvedic Society (Jamnagar, 1949), Charaka Samhita (Volume 5), [https://archive.org/details/in.ernet.dli.2015.326551/page/n379 Pg.no.328]</ref>

 

* Sandhaya Sambhasha (friendly discussion) is characterised by

Meaning: Such discussion with the men of the same branch of science is of two kinds - friendly discussion and the discussion of challenge or hostile discussion.<ref name=":12">Edited and Published by Ayurvedic Society (Jamnagar, 1949), Charaka Samhita (Volume 5), [https://archive.org/details/in.ernet.dli.2015.326551/page/n379 Pg.no.328]</ref>

# Participants having scientific knowledge

 

# Power of argument and counter argument

Sandhaaya Sambhasha (friendly discussion) is characterised by

# Correct knowledge

# participants having scientific knowledge

# Not rejoicing defeat of opponents

# power of argument and counter argument

# Answering questions with confidence

# correct knowledge

# Having a polite approach with the opponent<ref name=":9" />

# not rejoicing defeat of opponents

It is said that,<blockquote>तत्र ज्ञानविज्ञानवचनप्रतिवचनशक्तिसम्पन्नेनाकोपेनानुपस्कृतविद्येनानसूयकेनानुनेयेनानुनयकोविदेन क्लेशक्षमेण प्रियसम्भाषणेन च सह सन्धायसम्भाषा विधीयते ।<ref name=":11" /></blockquote><blockquote>''tatra jñānavijñānavacanaprativacanaśaktisampannenākopenānupaskr̥tavidyenānasūyakenānuneyenānunayakovidena kleśakṣameṇa priyasambhāṣaṇena ca saha sandhāyasambhāṣā vidhīyate ।''</blockquote>Meaning: The friendly discussion is enjoined with a person who is endowed with knowledge and experience, who is well versed in the dialectics of statement and rejoinder, who does not get angered, possessed of special insight into the subject, who is not carping, who is easily persuaded, who is an adept in the art pf persuasion, who has tolerance and pleasantness of speech.<ref name=":12" />

# answering questions with confidence

* Vigrhya Sambhasha (hostile discussion) is characterised by examination of the good and bad qualities of the opponent based on which opponents are classified into superior, equal and inferior.  

# having a polite approach with the opponent<ref name=":9" />

It is said that,<blockquote>तत्र ज्ञानविज्ञानवचनप्रतिवचनशक्तिसम्पन्नेनाकोपेनानुपस्कृतविद्येनानसूयकेनानुनेयेनानुनयकोविदेन क्लेशक्षमेण प्रियसम्भाषणेन च सह सन्धायसम्भाषा विधीयते ।<ref name=":11" /></blockquote><blockquote>''tatra jñānavijñānavacanaprativacanaśaktisampannenākopenānupaskr̥tavidyenānasūyakenānuneyenānunayakovidena kleśakṣameṇa priyasambhāṣaṇena ca saha sandhāyasambhāṣā vidhīyate ।''</blockquote>Meaning: The friendly discussion is enjoined with the person that is endowed with knowledge and experience, that is well versed in the dialectics of statement and rejoinder, that does not get angered, that is possessed of special insight into the subject, that is not carping, that is easily persuaded, that is an adept in the art pf persuasion, that has tolerance and pleasantness of speech.<ref name=":12" />

 

Vigrhya Sambhasha (hostile discussion) is characterised by examination of the good and bad qualities of the opponent based on which opponents are classified into superior, equal and inferior.  

 

It is said that one should not participate in a debate with superior opponent nor immediately defeat the inferior with tricky procedures. (Charaka Samhita, Vimana Sthana, Chapter 8, Verse 18)

It is said that one should not participate in a debate with superior opponent nor immediately defeat the inferior with tricky procedures. (Charaka Samhita, Vimana Sthana, Chapter 8, Verse 18)