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== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

There was a long and a time-honored tradition in ancient India where philosophers and thinkers met to discuss metaphysical issues over which there were multiple views. There are detailed narrations of such discussions, debates and dialogues recorded in Chandogya Upanishad, Brhadaranyaka Upanishad and Prashna Upanishad. The other early texts such as Aitareya Brahmana, Kathopanishad and others use terms like : tarka (reasoning), Vada (debate), Yukti (sustained arguments), Prameya (object of knowledge), Pramana (proof), Nirnaya (ascertainment) etc. which later became the principal terminologies of the Nyaya School. It is also said that the idioms of inquiry (Anveshiki) dealing with the theory of reasons (Hetu-vidya or Hetu-shastra) were mentioned in Manu-samhita and Panini’s Ashtadhyayi.

There was a long and a time-honored tradition in ancient India where philosophers and thinkers met to discuss metaphysical issues over which there were multiple views. There are detailed narrations of such discussions, debates and dialogues recorded in Chandogya Upanishad, Brhadaranyaka Upanishad and Prashna Upanishad. The other early texts such as Aitareya Brahmana, Kathopanishad and others use terms like : tarka (reasoning), Vada (debate), Yukti (sustained arguments), Prameya (object of knowledge), Pramana (proof), Nirnaya (ascertainment) etc. which later became the principal terminologies of the Nyaya School. It is also said that the idioms of inquiry (Anveshiki) dealing with the theory of reasons (Hetu-vidya or Hetu-shastra) were mentioned in Manu-samhita and Panini’s Ashtadhyayi.<ref name=":3" />

As Bimal Krishna Matilal observes in The Character of Logic in India:

As Bimal Krishna Matilal observes in The Character of Logic in India:<blockquote>''.. The intellectual climate in India was bristling with questions such as: “Is there an atma different from sharira ?”; “Is the world (loka) eternal?”; ”What is the meaning, goal, or purpose of life?”; and, “Is renunciation preferable to enjoyment?” etc. which were of major concern.'' </blockquote>As teachers and thinkers argued about such matters, there arose a gradual awareness of the characteristics or patterns of correct, acceptable and sound reasoning. There were also concerns to evolve the norms to distinguish sound reasoning from pseudo-reasoning (hetvabhasa) which is unacceptable.<ref name=":0" />

.. The intellectual climate in India was bristling with questions such as: “Is there an atma different from sharira ?”; “Is the world (loka) eternal?”; ”What is the meaning, goal, or purpose of life?”; and, “Is renunciation preferable to enjoyment?” etc. which were of major concern. As teachers and thinkers argued about such matters, there arose a gradual awareness of the characteristics or patterns of correct, acceptable and sound reasoning. There were also concerns to evolve the norms to distinguish sound reasoning from pseudo-reasoning (hetvabhasa) which is unacceptable. Gradually, the notions of ‘good’ and acceptable debates took shape as distinct from wrong and ugly arguments. That gave rise to the development of a branch of study dealing with theories of reasoning and logic (Hetu-vidya or Hetu shastra). Subsequently, manuals came to be written for conduct of proper and successful debates (Tarka vidya or Vada vidya). These manuals included instructions and learning methods for the guidance of aspiring debaters. The earliest known text of that genre was Tantra-yukti (structured argument) compiled to systemize debates conducted in learned councils (Parishad).

Gradually, the notions of ‘good’ and acceptable debates took shape as distinct from wrong and ugly arguments. That gave rise to the development of a branch of study dealing with theories of reasoning and logic (Hetu-vidya or Hetu shastra). Subsequently, manuals came to be written for conduct of proper and successful debates (Tarka vidya or Vada vidya). These manuals included instructions and learning methods for the guidance of aspiring debaters. The earliest known text of that genre was Tantra-yukti (structured argument) compiled to systemize debates conducted in learned councils (Parishad).

Debates and arguments then came to be recognized both as art of logical reasoning (Tarka-vidya) and science of causes (Hetu-shastra) following the path of a well-disciplined method of inquiry (anvikshiki) testing scriptural knowledge by further scrutiny. Therefore, scholars belonging to various Schools of philosophy were imparted training in Tarka–vidya: the art and skill of conducting impressive successful debates and disputations (Sambhasha or Vada vidhi) in learned assemblies (parishad). Their training modules included,

Debates and arguments then came to be recognized both as art of logical reasoning (Tarka-vidya) and science of causes (Hetu-shastra) following the path of a well-disciplined method of inquiry (anvikshiki) testing scriptural knowledge by further scrutiny. Therefore, scholars belonging to various Schools of philosophy were imparted training in Tarka–vidya: the art and skill of conducting impressive successful debates and disputations (Sambhasha or Vada vidhi) in learned assemblies (parishad). Their training modules included,

== 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।।</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" />

== 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" /></blockquote>''dvividhā tu khalu tadvidyasaṁbhāṣā bhavati sandhāyasaṁbhāṣā vigr̥hyasaṁbhāṣā ca ।''

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" /></blockquote>''dvividhā tu khalu tadvidyasaṁbhāṣā bhavati sandhāyasaṁbhāṣā vigr̥hyasaṁbhāṣā ca ।''

There are 7 Sambhashas in Charaka Samhita.<ref name=":9" />

There are 7 Sambhashas in Charaka Samhita.<ref name=":9" />

== वादविद्या ॥ Vada Vidya ==

== वादविद्या ॥ Vada Vidya ==