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While Samvada is a discourse or imparting of teaching, the other three – Vada, Jalpa and Vitanda- are clever and structured (based on tantrayukti) debates or arguments between rivals.<ref name=":3" />

While Samvada is a discourse or imparting of teaching, the other three – Vada, Jalpa and Vitanda- are clever and structured (based on tantrayukti) debates or arguments between rivals.<ref name=":3" />

== विषयविस्तारः ॥ Detailed Discussion ==

== विषयविस्तारः ॥ Detailed Discussion ==

According to the commentaries on the Nyaya Sutras, the debates and arguments are grouped under a broad head titled ‘Katha’. In Sanskrit, the term ‘Katha’, in general, translates as ‘to inform’, ‘to narrate’, ‘to address or to refer to somebody’. In the context of Nyaya Shatra, which provides the knowledge about the methods for presenting arguments (Vako-Vakya or Vada-vidya) as also the rules governing the debates, the term ‘Katha’ implies formal conversation (Sambhasha) as in a debate. The conversation here is not in the casual manner as in day-to-day life. But, it is articulate, precise and well thought out utterances. Katha is described as ‘polemical conversation’, meaning that it is passionate and strongly worded, but a well balanced argument against or in favor of somebody or something. That is why; the discussions (Vada) are never simple. A Katha, in essence, is a reasoned and a well-structured philosophical discussion.<ref name=":3" />

According to the commentaries on the Nyaya Sutras, the debates and arguments are grouped under a broad head titled ‘Katha’. In Sanskrit, the term ‘Katha’, in general, translates as ‘to inform’, ‘to narrate’, ‘to address or 'to refer to somebody’. In the context of the Nyaya Shastra, which provides the knowledge about the methods for presenting arguments (Vako-Vakya or Vada Vidya) as also the rules governing the debates, the term ‘Katha’ implies formal conversation (Sambhasha) as in a debate. The conversation here, is not in the casual manner as in day-to-day life. But, it is articulate, precise and well thought out utterances. Thus, Katha here, is described as ‘polemical conversation’, meaning that it is passionate and strongly worded, but a well balanced argument against or in favor of somebody or something. That is why, the discussions (Vada) are never simple. In essence, a Katha is a reasoned and well-structured philosophical discussion.<ref name=":3" />

Vatsyayana at the beginning of his commentary on Nyaya Sutra (1.2.1) mentions that Katha is of three types:  

Vatsyayana at the beginning of his commentary on the Nyaya Sutra (1.2.1) mentions that Katha is of three types:  

# Vada (Discussion)  

# Vada (Discussion)  

# Jalpa (Disputation)

# Jalpa (Disputation)

# Vitanda (Wrangling)<ref name=":4">Ganganatha Jha (1939), [https://ia802902.us.archive.org/23/items/GautamasNyayaSutrasWithVatsyayanaBhashyaGNJha/Gautama%27s%20Nyaya%20Sutras%20with%20Vatsyayana%20Bhashya%20-%20GN%20Jha.pdf Gautama's Nyayasutras with Vatsyayana Bhasya], Poona: Oriental Book Agency.</ref>

# Vitanda (Wrangling)<ref name=":4">Ganganatha Jha (1939), [https://ia802902.us.archive.org/23/items/GautamasNyayaSutrasWithVatsyayanaBhashyaGNJha/Gautama%27s%20Nyaya%20Sutras%20with%20Vatsyayana%20Bhashya%20-%20GN%20Jha.pdf Gautama's Nyayasutras with Vatsyayana Bhasya], Poona: Oriental Book Agency.</ref>

<blockquote>तिस्रः कथा भवन्ति वादो जल्पो वितण्डा चेति ।<ref name=":5">Gangadhara Sastri Tailanga (1896), [https://ia802908.us.archive.org/31/items/06nNyayaSutrasWithVatsyayanaBhashya/06nNyaya%20Sutras%20With%20Vatsyayana%20Bhashya.pdf The Nyayasutras with Vatsyayana's Bhashya], The Viziangram Sanskrit Series (Volume IX), Benaras: E.J.Lazarus & Co.</ref></blockquote><blockquote>''tisraḥ kathā bhavanti vādo jalpo vitaṇḍā ceti ।''</blockquote>Katha is classified into two kinds of debates (Dvi-vidha sambhasha): Vada (the good - Sandhya sambhasha) on one hand; and Jalpa and Vitanda (the bad - Vigrhya sambhasha) on the other. Uddyotakara in his - Nyaya Varttika further explains that this threefold classification is according to the nature of the debate and the status of the persons taking part in the debate. The first variety, Vada is an honest, peaceful and congenial (sandhaya) debate that takes place between two persons of equal merit or standing, trying to explore the various dimensions of a subject with a view to ascertain and establish ‘what is true’. The Vada, at its best, is a candid friendly discussion (anuloma sambhasha or sandhya sambhasha) or debate in the spirit of: ’let’s sit-down and talk’. The other two are hostile arguments (vigrhya sambhasha) between rivals who desperately want to win. Thus, by implication, while the goal of a Vada is establishment of truth or an accepted doctrine; and that of the other two hostile debates (Jalpa and Vitanda) is seeking victory on the opponent.<ref name=":3" />

<blockquote>तिस्रः कथा भवन्ति वादो जल्पो वितण्डा चेति ।<ref name=":5">Gangadhara Sastri Tailanga (1896), [https://ia802908.us.archive.org/31/items/06nNyayaSutrasWithVatsyayanaBhashya/06nNyaya%20Sutras%20With%20Vatsyayana%20Bhashya.pdf The Nyayasutras with Vatsyayana's Bhashya], The Viziangram Sanskrit Series (Volume IX), Benaras: E.J.Lazarus & Co.</ref> ''tisraḥ kathā bhavanti vādo jalpo vitaṇḍā ceti ।''</blockquote>Udyotakara in his Nyaya Varttika further explains that this threefold classification is according to the nature of the debate and the status of the persons taking part in the debate.  

* The first variety, Vada, is an honest, peaceful and congenial (sandhaya) debate that takes place between two persons of equal merit or standing, trying to explore the various dimensions of a subject with a view to ascertain and establish ‘what is true’. The Vada, at its best, is a candid friendly discussion (anuloma sambhasha or sandhya sambhasha) or debate in the spirit of: ’let’s sit-down and talk’.  

* The other two are hostile arguments (vigrhya sambhasha) between rivals who desperately want to win.  

Thus, by implication, the goal of a Vada is establishment of truth or an accepted doctrine; while that of the other two hostile debates, Jalpa and Vitanda, is seeking victory on the opponent. Thus, the three types of Katha can be classified in terms of the two kinds of Sambhasha mentioned earlier as follows: (tree diagram)

 

Dvi-vidha sambhasha: Vada (the good - Sandhya sambhasha) on one hand; and Jalpa and Vitanda (the bad - Vigrhya sambhasha) on the other.<ref name=":3" />  

=== संवादः ॥ Samvada ===

=== संवादः ॥ Samvada ===