Changes

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. It is a dialogue that takes place between an ardent seeker of truth and an enlightened teacher.<ref name=":3" /><ref name=":1" /> Samvada is thus, a dialogue that teaches, imparts instructions or passes on knowledge.<ref name=":3" /> In fact, most of the ancient Indian texts are in this format.<ref name=":3" /><ref name=":1" /> The bulk of the Upanishad teachings also have come down to us in the form of Samvada, which took place in varieties of contexts. The one who approaches the teacher could be,

Of the four forms of discussions, Samvada is regarded the noblest type. It is a dialogue that takes place between an ardent seeker of truth and an enlightened teacher.<ref name=":3" /><ref name=":1" /> Samvada is thus, a dialogue that teaches, imparts instructions or passes on knowledge.<ref name=":3" /> In fact, most of the ancient Indian texts are in this format.<ref name=":3" /><ref name=":1" /> The bulk of the Upanishadic teachings also have come down to us in the form of Samvada, which took place in varieties of contexts. The one who approaches the teacher could be,

* A disciple or student.  

* A disciple or student.  

* A friend as in Krishna-Arjuna Samvada or Krishna-Uddhava Samvada.  

* A friend as in Krishna-Arjuna Samvada or Krishna-Uddhava Samvada.  

* A Son as in Uddalaka-Shvetaketu Samvada.  

* A Son as in Uddalaka-Shvetaketu Samvada.  

* A Spouse as in Shiva-Parvati Samvada or Yajnavalkya-Maitreyi Samvada where a wife is curious to learn from her husband the secrets of immortality.  

* A Spouse as in Shiva-Parvati Samvada or Yajnavalkya-Maitreyi Samvada where a wife is curious to learn from her husband the secrets of immortality.  

* Or anyone else seeking knowledge as in Nachiketa-Yama where a teenage boy approaches Yama to learn the truth of life and death or the six people who approach Sage Pippalada in Prashna Upanishad.   

* Or anyone else seeking knowledge as in Yama Nachiketa Samvada where a teenage boy approaches Yama to learn the truth of life and death or the six people who approach Sage Pippalada in Prashna Upanishad.   

There are also instances when 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, etc. In fact, in the Chandogya Upanishad, there are instances of dialogue where Rshi Jabala is taught by bulls and birds (4.4-9), Upakosala by the sacred fires (4.10-15) and Baka is by a dog (1.12).<ref name=":3" />

There are also instances when a Raja seeks instruction from a 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, etc. In fact, in the Chandogya Upanishad, there are instances of dialogue where Rshi Jabala is taught by bulls and birds (4.4-9), Upakosala by the sacred fires (4.10-15) and Baka by a dog (1.12).<ref name=":3" />

It is said that, this type of discussion can occur only when the student surrenders himself completely at the feet of the teacher.<ref name=":3" /><ref name=":1" /> Thus, what characterizes the Samvada in such cases is

It is said that, this type of discussion can occur only when the student surrenders himself completely at the feet of the teacher.<ref name=":3" /><ref name=":1" /> Thus, what characterizes Samvada in such cases is

* the sincerity and eagerness of the learner  

* the sincerity and eagerness of the learner  

* the humility in his/her approach  

* the humility in his/her approach  

* the absolute trust in the teacher.  

* the absolute trust in the teacher.  

In fact, the Bhagavad-Gita suggests that an ardent seeker of truth should approach a learned teacher in humility and seek instructions from him; and question him repeatedly.<ref name=":3" /> <blockquote>तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4].</ref></blockquote><blockquote>''tadviddhi praṇipātena paripraśnena sevayā । upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ ॥4-34॥''</blockquote>Here, the student questions the teacher not because he doubts the wisdom or the understanding of the teacher; nor is he questioning the authenticity of the teaching. The questions are asked with an open mind and guileless heart to clear doubts and to gain a flawless understanding of the teaching.<ref name=":3" />  

In fact, the Bhagavad-Gita suggests that an ardent seeker of truth should approach a learned teacher in humility and seek instructions from him; and question him repeatedly.<ref name=":3" /> <blockquote>तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%BE%E0%A4%A8%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A4%82%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%B8%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 4].</ref></blockquote><blockquote>''tadviddhi praṇipātena paripraśnena sevayā । upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ ॥4-34॥''</blockquote>Even in the Upanishads, nothing 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" />  

And the wise teacher, in turn, gracefully imparts instructions out of enormous love for the ardent seeker of truth.<ref name=":3" />

The student also, questions the teacher not because he doubts the wisdom or the understanding of the teacher; nor because he doubts the authenticity of the teaching. In fact, the student here, does not question the teacher but questions his own understanding for clarification. The questions are asked with an open mind and guileless heart to clear doubts and to gain a flawless understanding of the teaching. And the wise teacher, in turn, gracefully imparts instructions out of enormous love for the ardent seeker of truth. The teacher is neither annoyed nor does he discourage the student from asking questions. Rather, he encourages the learner to examine, enquire and test the teaching handed down to him. A true teacher, in a Samvada, does not prescribe or proscribe. He lets the student have the freedom to think, to ponder over and to find out for himself the answers to his questions. All a student needs is humility, persistence and honesty of purpose to go further and to arrive at his own understanding.<ref name=":3" />

Even in the Upanishads, nothing 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" />

This topic of Samvada is handled towards the conclusion of the 4th Adhyaya of the Nyaya sutras. It says,<blockquote>ज्ञानग्रहणाभ्यासस्तद्विद्यैश्च सह संवादः ॥ ४.२.४६ ॥। तं शिष्यगुरुसब्रह्मचारिविशिष्टश्रेयोऽर्थि-भिरनसूयुभिरभ्युपेयात् ॥ ४.२.४७ ॥ प्रतिपक्षहीनमपि वा प्रयोजनार्थमर्थित्वे ॥ ४.२.४८ ॥<ref name=":8">Maharshi Gautama, Nyayasutras, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA Adhyaya 4].</ref></blockquote><blockquote>''jñānagrahaṇābhyāsastadvidyaiśca saha saṁvādaḥ ॥ 4.2.46 ॥। taṁ śiṣyagurusabrahmacāriviśiṣṭaśreyo'rthi-bhiranasūyubhirabhyupeyāt ॥ 4.2.47 ॥ pratipakṣahīnamapi vā prayojanārthamarthitve ॥ 4.2.48 ॥''</blockquote>Meaning: (For the purpose of attaining apavarga) There should also be repetition of the study of the science, as also samvada (friendly discussion) with persons learned in the science. That samvada should be carried on with the pupil, the teacher, companions in study, and other well-known learned persons, who wish well (to the enquirer) and who are not jealous of him. In fact, being a seeker (of truth), one should carry it on even without putting forward any counter theories for the accomplishment of his purpose. For, putting forward of theories and counter theories would be unpleasant to the other person. More so if the other person in this case is a teacher.<ref name=":4" />  

 

 

The student questions the teacher not because he doubts the wisdom or the understanding of the teacher; nor is he/she questioning the authenticity of the teaching. The questions are asked with an open mind and guileless heart; and, are meant to clear doubts, and to gain a flawless understanding of the teaching.<ref name=":3" /> At the same time, the teacher is neither annoyed nor does he discourage the student from asking questions. Rather, he encourages the learner to examine, enquire and test the teaching handed down to him. A true teacher, in a Samvada, does not prescribe or proscribe. He lets the student have the freedom to think, to ponder over and to find out for himself the answers to his questions. A student needs humility, persistence, and honesty of purpose to go further and to arrive at his own understanding.<ref name=":3" />

 

Towards the conclusion of the 4th Adhyaya of the Nyaya sutras, the topic of Samvada is handled. It is said,<blockquote>ज्ञानग्रहणाभ्यासस्तद्विद्यैश्च सह संवादः ॥ ४.२.४६ ॥। तं शिष्यगुरुसब्रह्मचारिविशिष्टश्रेयोऽर्थि-भिरनसूयुभिरभ्युपेयात् ॥ ४.२.४७ ॥ प्रतिपक्षहीनमपि वा प्रयोजनार्थमर्थित्वे ॥ ४.२.४८ ॥<ref name=":8">Maharshi Gautama, Nyayasutras, [https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AA Adhyaya 4].</ref></blockquote><blockquote>''jñānagrahaṇābhyāsastadvidyaiśca saha saṁvādaḥ ॥ 4.2.46 ॥। taṁ śiṣyagurusabrahmacāriviśiṣṭaśreyo'rthi-bhiranasūyubhirabhyupeyāt ॥ 4.2.47 ॥ pratipakṣahīnamapi vā prayojanārthamarthitve ॥ 4.2.48 ॥''</blockquote>Meaning: (For the purpose of attaining apavarga) There should also be repetition of the study of the science, as also samvada (friendly discussion) with persons learned in the science. That samvada should be carried on with the pupil, the teacher, companions in study, and other well-known learned persons, who wish well (to the enquirer) and who are not jealous of him. In fact, being a seeker (of truth), one should carry it on even without putting forward any counter theories for the accomplishment of his purpose. For, putting forward of theories and counter theories would be unpleasant to the other person. More so if the other person in this case is a teacher.<ref name=":4" />  

The bhashya explains further that,<blockquote>ज्ञायतेऽनेनेति ज्ञानमात्मविद्याशास्त्रम् । तस्य ग्रहणमध्ययनधारणे अभ्यासः सततक्रियाऽध्ययनश्रवणचिन्तनानि तद्विद्यैश्च । सह संवाद इति प्रज्ञापरिपाकार्थे परिपाकस्तु संशयच्छेदनमविज्ञातार्थबोधोऽध्यवसिताभ्यनुज्ञानमिति । समापवादः संवादः । वा.भा. ।<ref name=":5" /></blockquote><blockquote>''jñāyate'neneti jñānamātmavidyāśāstram । tasya grahaṇamadhyayanadhāraṇe abhyāsaḥ satatakriyā'dhyayanaśravaṇacintanāni tadvidyaiśca । saha saṁvāda iti prajñāparipākārthe paripākastu saṁśayacchedanamavijñātārthabodho'dhyavasitābhyanujñānamiti । samāpavādaḥ saṁvādaḥ । vā.bhā. ।''</blockquote>Jnana here refers to 'that by which things are known' ie. the science of atmavidya. And Jnana grahana (acquisition of that knowledge) consists in reading it and retaining it in the mind. The repetition of such study means the carrying on of it continuously, in the shape of reading it, listening to it (being expounded) and pondering over it. And the purpose of Samvada with persons learned in the science is to bring about consolidation of the knowledge acquired. This consolidation consists in,

The bhashya explains further that,<blockquote>ज्ञायतेऽनेनेति ज्ञानमात्मविद्याशास्त्रम् । तस्य ग्रहणमध्ययनधारणे अभ्यासः सततक्रियाऽध्ययनश्रवणचिन्तनानि तद्विद्यैश्च । सह संवाद इति प्रज्ञापरिपाकार्थे परिपाकस्तु संशयच्छेदनमविज्ञातार्थबोधोऽध्यवसिताभ्यनुज्ञानमिति । समापवादः संवादः । वा.भा. ।<ref name=":5" /></blockquote><blockquote>''jñāyate'neneti jñānamātmavidyāśāstram । tasya grahaṇamadhyayanadhāraṇe abhyāsaḥ satatakriyā'dhyayanaśravaṇacintanāni tadvidyaiśca । saha saṁvāda iti prajñāparipākārthe paripākastu saṁśayacchedanamavijñātārthabodho'dhyavasitābhyanujñānamiti । samāpavādaḥ saṁvādaḥ । vā.bhā. ।''</blockquote>Jnana here refers to 'that by which things are known' ie. the science of atmavidya. And Jnana grahana (acquisition of that knowledge) consists in reading it and retaining it in the mind. The repetition of such study means the carrying on of it continuously, in the shape of reading it, listening to it (being expounded) and pondering over it. And the purpose of Samvada with persons learned in the science is to bring about consolidation of the knowledge acquired. This consolidation consists in,