4,485
edits
Changes
Jump to navigation
Jump to search
Line 26:
Line 26: + + + + + + + + + +
Types of Discourse (सम्भाषाप्रकाराः) (view source)
Revision as of 17:24, 1 May 2019
, 17:24, 1 May 2019adding content - to be edited
The focus is to prove that the opponent is not qualified to discuss and that there is no credibility for the opponent.<ref name=":1" /><ref name=":2" />
The focus is to prove that the opponent is not qualified to discuss and that there is no credibility for the opponent.<ref name=":1" /><ref name=":2" />
Vitanda is the worst type of argument or squabbling descending to the level of quarrel and trickery. The sole aim of each party is not only to inflict defeat on the opponent but also to demolish and humiliate him. The Vaitandika, the debater who employs Vitanda, is basically a refuter; he relentlessly goes on refuting whatever the proponent says. He has no thesis of his own – either to put forward or to defend. Sometimes he might pick up a thesis just for argument’s sake, even though he may have no faith in the truth of his own argument. The aggressive Vaitandika goes on picking holes in the rival’s arguments and destabilises his rival's position, without any attempt to offer an alternate thesis. Both the participants in a Vitanda are prepared to resort to mean tactics in order to mislead, browbeat the opponent by fallacies (hetv-abhasa); by attacking the opponents statement by wilful misrepresentation (Chala) ; ill-timed rejoinders (Atita-kala) and, make the opponent ‘bite the dust’. It is virtually akin to a ‘no-holds-barred’ sort of street fight. The ethereal values such as: truth, honesty, mutual respect and such others are conspicuously absent here.<ref name=":3" />
Vitanda is the worst type of argument or squabbling descending to the level of quarrel and trickery. The sole aim of each party is not only to inflict defeat on the opponent but also to demolish and humiliate him. The Vaitandika, the debater who employs Vitanda, is basically a refuter; he relentlessly goes on refuting whatever the proponent says. He has no thesis of his own – either to put forward or to defend. Sometimes he might pick up a thesis just for argument’s sake, even though he may have no faith in the truth of his own argument. The aggressive Vaitandika goes on picking holes in the rival’s arguments and destabilises his rival's position, without any attempt to offer an alternate thesis. Both the participants in a Vitanda are prepared to resort to mean tactics in order to mislead, browbeat the opponent by fallacies (hetv-abhasa); by attacking the opponents statement by wilful misrepresentation (Chala) ; ill-timed rejoinders (Atita-kala) and, make the opponent ‘bite the dust’. It is virtually akin to a ‘no-holds-barred’ sort of street fight. The ethereal values such as: truth, honesty, mutual respect and such others are conspicuously absent here.<ref name=":3" />
== Differences between Vada and Samvada ==
Generally there are several ways of distinguishing between vada and samvada. For example,
# In an argument, one looks upon that person as equal or inferior, where as, in samvAda, one looks upon the teachers as superior. Thus there is a basic diff in the attitude itself which reflects in one’s addressing the other, the language, tone etc.
# Often when one enters into an argument, one has made one’s conclusion on a topic, and through argument, one tries to establish one’s conclusion or refute the other. Whereas in a student’s approach, the student may have some opinions, or notions, but he never made a conclusion or wants to refute the teacher’s conclusion or teaching, He is open-minded, and willing to accept his wrong understanding.
# In arguments, one tries to talk more and almost, doesn’t allow the other to talk at all. And if the other person talks, one doesn’t listen properly, and one always interferes before the other has concluded. Whereas a student talks the minimum, just enough to put his/her idea briefly and, allows the teacher to talk more and listens with 200% attention without interference. And even after the teacher has stopped, the student waits to see whether the teacher has anything more to say.
# In addition, in arguments, since one does not listen to the other, one has nothing to reflect upon later. Whereas, in a samvAda with the teacher – not only one listens, one also reflects upon the thought giving maximum respect to the teacher.
# Even after elaborate answering, one may not be convinced; politely, one will ask again and again, if needed, and might want to think about it more and ask again. Whereas, in an argument, there will be no room for this almost.
# After samvAda, there is no disturbance or bitterness in the mind , but in argument, there is always disturbance or bitterness in the mind.
Thus there is lot of difference between a student asking a question to the teacher, which is welcome and is part of learning, trying to argue with a mahatma. Argument is positively condemned and asking questions for clarification is encouraged. And therefore samvAdah kriyatAm; vAdah prityajyatAm.
== Differences between Samvada and Vivada ==
== Differences between Samvada and Vivada ==