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Philosophical Discourse (सम्भाषा) (view source)
Revision as of 15:46, 9 September 2020
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#परस्परकथने च (''parasparakathane'' | conversing with each other)<ref name=":2">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>
#परस्परकथने च (''parasparakathane'' | conversing with each other)<ref name=":2">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>
==सम्भाषायाः इतिहासः ॥ History of Sambhasha==
==सम्भाषायाः इतिहासः ॥ History of Sambhasha==
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 name=":1" /> ''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).
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 (वेदाः)|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 name=":1" /> ''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 (आत्मन्)|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" /> And this logic, developed in ancient India through the tradition of Vada Vidya, a discipline dealing with the categories of debate over various religious, philosophical, moral and doctrinal issues.<ref name=":0">Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari (1998), The Character of Logic in India, SUNY Press, p. 31. </ref> Hence, Sambhasha is also called as Vada (discussion) in many texts.
Later on, Anvikshiki was recognized as a distinct branch of learning that bifurcated into two branches - philosophy and logic.<ref name=":13" /> And this logic, developed in ancient India through the tradition of Vada Vidya, a discipline dealing with the categories of debate over various religious, philosophical, moral and doctrinal issues.<ref name=":0">Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari (1998), The Character of Logic in India, SUNY Press, p. 31. </ref> Hence, Sambhasha is also called as Vada (discussion) in many texts.
This concept of Vada is derived from the [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya darshana]]. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।<ref name=":2" /></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" />
This concept of Vada is derived from the [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya darshana]]. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।<ref name=":2" /></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 (प्रमाणम्)|Pramana]] (parametres of evidence) and tarka (logical reasoning).<ref name=":9" />
And this methodology of philosophical debate in India, gave rise to the study of the form of correct arguments and inference patterns as part of the science of Logic.<ref name=":0" />
And this methodology of philosophical debate in India, gave rise to the study of the form of correct arguments and inference patterns as part of the science of Logic.<ref name=":0" />
#Avayava (the elements or steps of syllogism)
#Avayava (the elements or steps of syllogism)
#Anya-mata-pariksha (review or examination of the doctrines of other Schools)
#Anya-mata-pariksha (review or examination of the doctrines of other Schools)
Therefore, types of debates and arguments come under the purview of Nyaya Shastra.
Therefore, [[Types of Discourse (सम्भाषाप्रकाराः)|types of debates and arguments]] come under the purview of Nyaya Shastra.
While discussing Vada, Nyaya Sutra talks about sixteen [[Padarthas (पदार्थाः)|padarthas]] (topics or categories) involved in the development of the debate (Vada marga). They are
While discussing Vada, Nyaya Sutra talks about sixteen [[Padarthas (पदार्थाः)|padarthas]] (topics or categories) involved in the development of the debate (Vada marga). They are
*Clinchers or defeat situations
*Clinchers or defeat situations
*Pseudo-reason or Pseudo evidence.<ref name=":0" />
*Pseudo-reason or Pseudo evidence.<ref name=":0" />
==संभाषायाः प्रयोजनम् ॥ Purpose of Sambhasha ==
Sambhasha is essentially that which is used to discuss a problem or a topic to explore the thoughts of intellectual people and to give a relevant conclusion. In the context of the Charaka samhita, Sambhasha refers to the discussion of a physician with another physician.<ref name=":9" />It says,<blockquote>भिषक् भिषजा सह संभाषेत ।<ref name=":14" /> ''bhiṣak bhiṣajā saha saṁbhāṣeta ।''</blockquote>Meaning: A physician should discuss (a problem) with another physician<ref name=":1" />
Thus, in the Charaka Samhita, Sambhasha referred to such discussions between physicians to solve a problem and clear doubts. And in general, a discussion amongst experts of one branch about a topic related to their subject. And this method of discussion amongst experts of the same field served the purpose of achieving thorough knowledge of the subject.<ref name=":9" />
The purposes of Sambhasha as enumerated in the Charaka Samhita (Vimana Sthana, Adhyaya 8) are,
#Enjoyment through knowledge
#Encouragement of oratory skills
#Gaining command and confidence over a certain topic
#Fame
#Acquiring new knowledge about various things
#Developing scholarship and skill of defeating the opponent.<ref name=":9" /><blockquote>तद्विद्यसम्भाषा हि ज्ञानाभियोगसंहर्षकरो भवति, वैशारद्यमपि चाभिनिवर्तयति, वचनशक्तिमपि चाधत्ते, यशश्चाभिदीपयति पूर्वश्रुते च संदेहवतः पुनः श्रवणाच्छ्रुतसंशयमपकर्षति श्रुते चासंदेहवतो भूयोऽध्यवसायमभिनिर्वर्तयति अश्रुतमपि च कञ्चिदर्थे श्रोत्रविषयमापादयति यच्चाचार्यः शिष्याय शुश्रूषवे प्रसन्नः क्रमेणोपदिशति गुह्याभिमतमर्थजातं तत् परस्परेण सह जल्पन् पिण्डेन विजिगीषुराह संहर्षात् तस्मात्तद्विद्यसंभाषाम्भिप्रशंसन्ति कुशलाः ॥१२॥<ref name=":14" /></blockquote><blockquote>''tadvidyasambhāṣā hi jñānābhiyogasaṁharṣakaro bhavati, vaiśāradyamapi cābhinivartayati, vacanaśaktimapi cādhatte, yaśaścābhidīpayati pūrvaśrute ca saṁdehavataḥ punaḥ śravaṇācchrutasaṁśayamapakarṣati śrute cāsaṁdehavato bhūyo'dhyavasāyamabhinirvartayati aśrutamapi ca kañcidarthe śrotraviṣayamāpādayati yaccācāryaḥ śiṣyāya śuśrūṣave prasannaḥ krameṇopadiśati guhyābhimatamarthajātaṁ tat paraspareṇa saha jalpan piṇḍena vijigīṣurāha saṁharṣāt tasmāttadvidyasaṁbhāṣāmbhipraśaṁsanti kuśalāḥ ॥12॥''</blockquote>Meaning: Discussion with a person of the same branch of science is indeed what makes for the increase of knowledge and happiness. It contributes towards the clarity of understanding, increases dialectical skill, broadcasts reputation, dispels doubts regarding things heard by repeated hearing, and confirms the ideas of those that have no doubts. It enables one to hear a few things in the course of discussion. Sometimes, secret meanings which the teacher imparts to the ministering disciple in a propitious moment gradually, is revealed by the excited disputant, desirous of victory, in the process of discussion. Hence, it is that discussion with men of the same branch of science, that is applauded by the wise.<ref name=":1" />
There was, for a considerable period of time, a very lively and extensively practiced tradition of formal debates in ancient India. These debates were conducted, sometimes with royal patronage, to examine various religious, philosophical, moral and doctrinal issues. For example, Brhadaranyaka Upanishad, has references to Raja [[Janaka (जनक)|Janaka]] as not only organizing and patronizing debates between the sages and priests but also as participating in such debates. Women also participated in these debates. [[Gargi (गार्गी)|Gargi]] was a woman scholar who used to participate in the debates in Raja Janaka's court.<ref name=":0" />
== References ==
== References ==
<references />
<references />
[[Category:Shastras]]
[[Category:Darshanas]]