4,485
edits
Changes
Jump to navigation
Jump to search
Line 248:
Line 248: − + Line 254:
Line 254: − + − Vada Prayojana || Purpose of Vada + − Benefits of Vada - Two Cases Same school v/s different school + + + + + + + + + + − Vatsayana in his commentary Nyaya Bhashya, says that congenial debate (Anuloma Sambhasha) or Vada takes place when the opponent is not wrathful or malicious; but is learned, wise, eloquent and patient; is well versed in the art of persuasion and is gifted with sweet speech. As regards the benefits (Sambhasha prashamsa or prayojana) of such peaceful and congenial debates: If a learned person debates with another scholar, both versed in the same subject, it would increase the depth of their knowledge, clear misapprehensions, if any, and lead them to find certain minor details which hitherto might have escaped their attention. Besides, it would heighten their zeal to study further; and bring happiness to both.<ref name=":3" />+ − The principal aim of a wholesome Vada is to resolve the conflict; and, to establish ‘what is true’.<ref name=":3" /> + − − But, in cases where two scholars hold contrary views, the Vadin and Prati-vadin will each try very hard to establish the doctrine which he believes is true; and to convince the other to accept its veracity through fair and effective presentation and arguments. At the same time, each is willing to understand and appreciate the arguments of the other; and accept any merit they might find in it. In case, one is in doubt or unable to respond satisfactorily, one can take a break to re-group his position or to re-examine the issue to see whether he can refute the opponent’s argument more effectively or put up a sounder defense. And, if one is convinced that the doctrine and the argument presented by the opponent is valid, he adopts it with grace. And, at the end, one of the two might be proven wrong; or both could be right. In any case, they accept the outcome of the debate, whatever be it; and, part their ways without rancor.<ref name=":3" /> − − Therefore, Vada, the good or honest debate, is constituted by the following characteristics: − + − Unlike in Samvada, there is no teacher-taught relationship here; nor is it a discourse. However, ideally, both the parties to the Vada should have + − * mutual regard, respecting each other’s learning and status; and + − * should participate with an open mind in order to explore various dimensions of the subject on hand; + − * to examine it thoroughly by applying the accepted norms of logic and reasoning (Tarka), supported by passages from texts of undisputed authority (Shabda Pramana).<ref name=":2" /> Also, in Vada, both the sides come to the table for discussion with an open mind and the discussion is based on some accepted pramana of authority. For e.g. In Vedantic discussions, the Pramanas are specifically the Prasthana Trayi - The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutras and [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. <ref name=":1" /> − The proceedings of the Vada is characterized by politeness, courtesy and fair means of presenting the arguments. In other words, it is a healthy discussion.<ref name=":3" /> And learning takes place at the end of vada since the truth is established to the satisfaction of both parties.<ref name=":2" /> − +
Types of Discourse (सम्भाषाप्रकाराः) (view source)
Revision as of 23:58, 5 June 2020
, 23:58, 5 June 2020→वादः ॥ Vada: Editing
=== वादः ॥ Vada ===
=== वादः ॥ Vada ===
Vada, in general, is described as a debate between two people of equal standing to establish the truth/to resolve a conflict.<ref name=":2">Dr T P Sasikumar, http://trueindia.blogspot.in/2005/03/samvaada-vaada-jalpa-vitanda.html</ref><ref name=":1" /> The term Vada by itself means a theory, doctrine or thesis. Nyaya Sutra (1.2.1) states that <blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१.२.१।।<ref name=":6" /></blockquote><blockquote>''pramāṇatarkasādhanopālambhaḥ siddhāntāviruddhaḥ pañcāvayavopapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1.2.1।।''</blockquote>Meaning: Vada (Discussion) consists in the putting forward (by two people) of a conception and a counter-conception, in which there is supporting and condemning by means of proofs and reasonings - neither of which is quite opposed to the main doctrine (or thesis), and both of which are carried on in full accordance with the method of reasoning through the five factors.<ref name=":4" />
Vada, in general, is described as a debate between two people of equal standing to establish the truth/to resolve a conflict.<ref name=":2">Dr T P Sasikumar, http://trueindia.blogspot.in/2005/03/samvaada-vaada-jalpa-vitanda.html</ref><ref name=":1" /> The term Vada by itself means a theory, doctrine or thesis.<ref name=":3" /> Nyaya Sutra (1.2.1) states that <blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१.२.१।।<ref name=":6" /></blockquote><blockquote>''pramāṇatarkasādhanopālambhaḥ siddhāntāviruddhaḥ pañcāvayavopapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1.2.1।।''</blockquote>Meaning: Vada (Discussion) consists in the putting forward (by two people) of a conception and a counter-conception, in which there is supporting and condemning by means of proofs and reasonings - neither of which is quite opposed to the main doctrine (or thesis), and both of which are carried on in full accordance with the method of reasoning through the five factors.<ref name=":4" />
According to this definition, Vada necessarily takes place between 2 people or 2 groups. Out of the two, the proponent who puts forward arguments in support of his doctrine (Vada) is termed as Vadin. While the opponent who refutes that theory through his counter-arguments is termed as Prati-vadin. Thus, unlike in Samvada, there is no teacher-taught relationship here; nor is it a discourse.<ref name=":2" /> However, Vatsayana in his commentary Nyaya Bhashya, explains further that Vada or Anuloma Sambhasha (congenial debate) can take place only when the opponent is
According to this definition, Vada necessarily takes place between 2 people or 2 groups. Out of the two, the proponent who puts forward arguments in support of his doctrine (Vada) is termed as Vadin. While the opponent who refutes that theory through his counter-arguments is termed as Prati-vadin. Thus, unlike in Samvada, there is no teacher-taught relationship here; nor is it a discourse.<ref name=":2" /> However, Vatsayana in his commentary Nyaya Bhashya, explains further that Vada or Anuloma Sambhasha (congenial debate) can take place only when the opponent is
* Learned, wise, eloquent and patient
* Learned, wise, eloquent and patient
* Well versed in the art of persuasion
* Well versed in the art of persuasion
* Gifted with sweet speech.<ref name=":3" />
* Gifted with sweet speech.
Because the principal aim of a wholesome Vada is to resolve the conflict and to establish ‘what is true’.<ref name=":3" />
==== वादप्रयोजनम् || Purpose of Vada ====
Vada can take place between scholars of the same subject or those with contrary views.
* When a learned person debates with another scholar versed in the same subject, it increases the depth of their knowledge, clears misapprehensions, if any, and leads them to find certain minor details which hitherto might have escaped their attention. Besides, it also heightens their zeal to study further and bring happiness to both.
* When the scholars hold contrary views, both the Vadin and Prati-vadin each try very hard to establish the doctrine which he believes is true and try to convince the other to accept its veracity through fair and effective presentation and arguments. However, each is also willing to understand and appreciate the arguments of the other and accept any merit they might find in it. In fact, if one of them is in doubt or is unable to respond satisfactorily, he can take a break to re-group his position or to re-examine the issue to see whether he can refute the opponent’s argument more effectively or put up a sounder defense. And, if one is convinced that the doctrine and the argument presented by the opponent is valid, he adopts it with grace. At the end, one of the two is proven wrong or both could be right. In any case, they accept the outcome of the debate and part their ways without rancor.<ref name=":3" />
Therefore, Vada is called an honest debate and both parties are expected to
* Have mutual regard and respect for each other’s learning and status
* Participate with an open mind in order to explore various dimensions of the subject on hand
* Examine the subject thoroughly by applying the accepted norms of logic and reasoning (Tarka)
* Support their reasoning with passages from texts of undisputed authority (Shabda Pramana).<ref name=":2" />
Also, in Vada, both the sides come to the table for discussion with an open mind and the discussion is based on some accepted pramana of authority. For e.g. In Vedantic discussions, the Pramanas are specifically the Prasthana Trayi - The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutras and [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. <ref name=":1" />
The proceedings of the Vada is characterized by politeness, courtesy and fair means of presenting the arguments. In other words, it is a healthy discussion.<ref name=":3" /> And learning takes place at the end of vada since the truth is established to the satisfaction of both parties.<ref name=":2" />
and is constituted by the following characteristics:
# Establishment of the thesis and refutation of the counter thesis based upon adequate evidence or means of knowledge (pramana) as well as upon proper reasoning (tarka)
# Establishment of the thesis and refutation of the counter thesis based upon adequate evidence or means of knowledge (pramana) as well as upon proper reasoning (tarka)
# The conclusion that does not entail contradiction with analytical or ‘accepted doctrine’
# The conclusion that does not entail contradiction with analytical or ‘accepted doctrine’
# Use of the well-known five steps (syllogism) of the demonstration (Sthapana) explicitly by both sides
# Use of the well-known five steps (syllogism) of the demonstration (Sthapana) explicitly by both sides
# Clear recognition of a thesis to be defended and a counter thesis to be refuted.
# Clear recognition of a thesis to be defended and a counter thesis to be refuted.<ref name=":3" />
However, ideally, both the parties to the Vada should have
Benefits of Vada - Two Cases Same school v/s different school
This used to take place before a board or jury called the madhyastha (the mediators or adjudicators) and a chairman, usually a Raja or a man with power and money who would organize the debate. The winner would be declared at the end by the consensus of the adjudicators.<ref name=":0" />
Vatsayana in his commentary Nyaya Bhashya, says that congenial debate (Anuloma Sambhasha) or Vada takes place when the opponent is not wrathful or malicious; but is learned, wise, eloquent and patient; is well versed in the art of persuasion and is gifted with sweet speech. As regards the benefits (Sambhasha prashamsa or prayojana) of such peaceful and congenial debates: This used to take place before a board or jury called the madhyastha (the mediators or adjudicators) and a chairman, usually a Raja or a man with power and money who would organize the debate. The winner would be declared at the end by the consensus of the adjudicators.<ref name=":0" />
There are judges to ensure the discussion proceeds along the accepted pramanas. The discussion proceeds until one accepts the others' arguments. Sometimes the discussions can take days as in the famous discussion between Adi Shankara and Mandana Mishra which lasted for 18 days till Mandana Mishra accepted defeat and became Shankara's disciple. Mandana Mishra's wife, Bharati, who was a scholar herself served as a judge for that vada.<ref name=":1" />
There are judges to ensure the discussion proceeds along the accepted pramanas. The discussion proceeds until one accepts the others' arguments. Sometimes the discussions can take days as in the famous discussion between Adi Shankara and Mandana Mishra which lasted for 18 days till Mandana Mishra accepted defeat and became Shankara's disciple. Mandana Mishra's wife, Bharati, who was a scholar herself served as a judge for that vada.<ref name=":1" />