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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.<ref name=":3" /> Thus, the three types of Katha in terms of the two kinds of Sambhasha mentioned earlier can be summarized as in Fig. 1.

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.<ref name=":3" /> Thus, the three types of Katha in terms of the two kinds of Sambhasha mentioned earlier can be summarized as in Fig. 1.

=== संवादः ॥ Samvada ===

=== संवादः ॥ Samvada ===

The commentary on the Nyaya sutras describe samvada as समाय वाद: । ''samāya vāda: ।''

The commentary on the Nyaya sutras describes Samvada as समाय वाद: । ''samāya vāda: ।''

Meaning: Discussion for the sake of coming to an agreement.<ref name=":4" />

Meaning: Discussion for the sake of coming to an agreement.<ref name=":4" />

Of the four forms of discussions, Samvada is regarded the noblest type of dialogue that takes place. It is the discussion between an ardent seeker of truth and an enlightened teacher as in Sri Krishna-Arjuna samvada. The student here, does not question the teacher but questions his own understanding for clarification. This type of discussion can occur only when the student surrenders himself completely at the feet of the teacher. Most of the ancient Indian texts are in this format.<ref name=":3" /><ref name=":1" />

Of the four forms of discussions, Samvada is regarded the noblest type of dialogue that takes place. It is the discussion between an ardent seeker of truth and an enlightened teacher as in Sri Krishna-Arjuna Samvada. The student here, does not question the teacher but questions his own understanding for clarification. This type of discussion can occur only when the student surrenders himself completely at the feet of the teacher. Most of the ancient Indian texts are in this format.<ref name=":3" /><ref name=":1" />

Samvada is a dialogue that takes between the teacher and the taught in all earnestness. The one who approaches the teacher could be a disciple; student; friend (as in Krishna-Arjuna or Krishna-Uddhava); son (as in Shiva-Skanda or Uddalaka-Shvetaketu); or spouse (as in Shiva-Parvati or Yajnavalkya-Maitreyi); or anyone else seeking knowledge (as in Nachiketa-Yama or the six persons who approach Sage Pippalada in Prashna Upanishad). What characterizes the Samvada in such cases is the sincerity and eagerness of the learner; the humility in his/her approach; and the absolute trust in the teacher. The wise teacher, in turn, gracefully imparts instructions out of enormous love for the ardent seeker of truth.

Samvada is a dialogue that takes between the teacher and the taught in all earnestness. The one who approaches the teacher could be  

* a disciple; student;  

* friend (as in Krishna-Arjuna or Krishna-Uddhava);  

* son (as in Shiva-Skanda or Uddalaka-Shvetaketu); or  

* spouse (as in Shiva-Parvati or Yajnavalkya-Maitreyi); or  

* anyone else seeking knowledge (as in Nachiketa-Yama or the six persons who approach Sage Pippalada in Prashna Upanishad).  

What characterizes the Samvada in such cases is  

* the sincerity and eagerness of the learner;  

* the humility in his/her approach; and  

* the absolute trust in the teacher.  

The wise teacher, in turn, gracefully imparts instructions out of enormous love for the ardent seeker of truth.

Samvada is thus a dialogue that teaches, imparts instructions or passes on knowledge. The bulk of the Upanishad teachings have come down to us in the form of Samvada, which took place in varieties of contexts. Apart from intimate sessions where an illumined teacher imparts instructions to an aspirant, there are instances of varied kind, say, as when: a wife is curious to learn from her husband the secrets of immortality; a teenage boy approaches Yama to learn the truth of life and death; a Raja seeks instruction from an recluse sage who speaks from his experience; Brahmanas advanced in age and wisdom sit at the feet of a Kshatriya prince seeking instructions as also inspiration; and, at times, the sages are women who are approached by Rajas. There are other sorts of dialogues, say, when Jabala is taught by bulls and birds (Ch. Up 4.4-9), Upakosala by the sacred fires (Ch. Up. 4.10-15), and Baka is by a dog (Ch. Up 1.12).  

Samvada is thus, a dialogue that teaches, imparts instructions or passes on knowledge. The bulk of the Upanishad teachings have come down to us in the form of Samvada, which took place in varieties of contexts. Apart from intimate sessions where an illumined teacher imparts instructions to an aspirant, there are instances of varied kind, say, as when:

* a wife is curious to learn from her husband the secrets of immortality;

* a teenage boy approaches Yama to learn the truth of life and death;

* a Raja seeks instruction from an recluse sage who speaks from his experience;

* Brahmanas advanced in age and wisdom sit at the feet of a Kshatriya prince seeking instructions as also inspiration;

* and, at times, the sages are women who are approached by Rajas.

There are other sorts of dialogues, say, when Jabala is taught by bulls and birds (Ch. Up 4.4-9), Upakosala by the sacred fires (Ch. Up. 4.10-15), and Baka is by a dog (Ch. Up 1.12).  

Nothing in the Upanishads is more vital than the relationship between a student and his guide. The teacher talks, out of his experience, about his ideas of the nature of the world, of truth etc. or about particular array of phenomena visualized through mental images that stay etched in memory. An Upanishad-teacher ignites in the heart of the student a spark that sets ablaze his desire to learn and to know the central principles which make sense of the world we live in. The guide inflames the sense of challenge, the urge to reach beyond the student’s grasp and to know the unknown.<ref name=":3" />

Nothing in the Upanishads is more vital than the relationship between a student and his guide. The teacher talks, out of his experience, about his ideas of the nature of the world, of truth etc. or about particular array of phenomena visualized through mental images that stay etched in memory. An Upanishad-teacher ignites in the heart of the student a spark that sets ablaze his desire to learn and to know the central principles which make sense of the world we live in. The guide inflames the sense of challenge, the urge to reach beyond the student’s grasp and to know the unknown.<ref name=":3" />