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 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,

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">Kuntimaddi Sadananda (2002), [https://ramanuja.org/sri/BhaktiListArchives/Article?p=oct2002%2F0016.html Types of arguments], Bhakti List Archives.</ref> 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.  

=== वादः ॥ Vada ===

=== वादः ॥ Vada ===

Vada is a debate between two persons of equal standing to establish the truth/to resolve the conflict.<ref name=":2">Dr T P Sasikumar, http://trueindia.blogspot.in/2005/03/samvaada-vaada-jalpa-vitanda.html</ref><ref name=":1" /> The term Vada by itself means a theory, doctrine or thesis. In the debate, the proponent who puts forward arguments in support of his doctrine (Vada) is termed as Vadin. The opponent who refutes that theory through his counter-arguments is termed as Prati-vadin. Unlike in Samvada, there is no teacher-taught relationship here; nor is it a discourse. However, ideally, both the parties to the Vada should have mutual regard, respecting each other’s learning and status; and should participate with an open mind in order to explore various dimensions of the subject on hand; to examine it thoroughly by applying the accepted norms of logic and reasoning (Tarka), supported by passages from texts of undisputed authority (Shabda Pramana). The principal aim of a wholesome Vada is to resolve the conflict; and, to establish ‘what is true’. The proceedings of the Vada is characterized by politeness, courtesy and fair means of presenting the arguments. In other words, it is a healthy discussion.<ref name=":3" /> And learning takes place at the end of vada since the truth is established to the satisfaction of both parties.<ref name=":2" />

Vada is a debate between two people of equal standing to establish the truth/to resolve the conflict.<ref name=":2">Dr T P Sasikumar, http://trueindia.blogspot.in/2005/03/samvaada-vaada-jalpa-vitanda.html</ref><ref name=":1" /> The term Vada by itself means a theory, doctrine or thesis.  

Also, in Vada, both the sides come to the table for discussion with an open mind and the discussion is based on some accepted pramana of authority. For e.g. In Vedantic discussions, the Pramanas are specifically the Prasthana Trayi - The [[Upanishads (उपनिषदः)|Upanishads]], Brahma Sutras and [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]]. There are judges to ensure the discussion proceeds along the accepted pramanas. The discussion proceeds until one accepts the others' arguments. Sometimes the discussions can take days as in the famous discussion between Adi Shankara and Mandana Mishra which lasted for 18 days till Mandana Mishra accepted defeat and became Shankara's disciple. Mandana Mishra's wife, Bharati, who was a scholar herself served as a judge for that vada.<ref name=":1">Kuntimaddi Sadananda (2002), [https://ramanuja.org/sri/BhaktiListArchives/Article?p=oct2002%2F0016.html Types of arguments], Bhakti List Archives.</ref>

Participants in a Vada:  

Vatsayana in his commentary Nyaya Bhashya, says that congenial debate (Anuloma Sambhasha) or Vada takes place when the opponent is not wrathful or malicious; but is learned, wise, eloquent and patient; is well versed in the art of persuasion and is gifted with sweet speech. As regards the benefits (Sambhasha prashamsa or prayojana) of such peaceful and congenial debates: If a learned person debates with another scholar, both versed in the same subject, it would increase the depth of their knowledge, clear misapprehensions, if any, and lead them to find certain minor details which hitherto might have escaped their attention. Besides, it would heighten their zeal to study further; and bring happiness to both.

 

 

 

 

Vatsayana in his commentary Nyaya Bhashya, says that congenial debate (Anuloma Sambhasha) or Vada takes place when the opponent is not wrathful or malicious; but is learned, wise, eloquent and patient; is well versed in the art of persuasion and is gifted with sweet speech. As regards the benefits (Sambhasha prashamsa or prayojana) of such peaceful and congenial debates: If a learned person debates with another scholar, both versed in the same subject, it would increase the depth of their knowledge, clear misapprehensions, if any, and lead them to find certain minor details which hitherto might have escaped their attention. Besides, it would heighten their zeal to study further; and bring happiness to both.<ref name=":3" />

 

But, in cases where two scholars hold contrary views, the Vadin and Prati-vadin will each try very hard to establish the doctrine which he believes is true; and to convince the other to accept its veracity through fair and effective presentation and arguments. At the same time, each is willing to understand and appreciate the arguments of the other; and accept any merit they might find in it. In case, one is in doubt or unable to respond satisfactorily, one can take a break to re-group his position or to re-examine the issue to see whether he can refute the opponent’s argument more effectively or put up a sounder defense. And, if one is convinced that the doctrine and the argument presented by the opponent is valid, he adopts it with grace. And, at the end, one of the two might be proven wrong; or both could be right. In any case, they accept the outcome of the debate, whatever be it; and, part their ways without rancor.<ref name=":3" />

But, in cases where two scholars hold contrary views, the Vadin and Prati-vadin will each try very hard to establish the doctrine which he believes is true; and to convince the other to accept its veracity through fair and effective presentation and arguments. At the same time, each is willing to understand and appreciate the arguments of the other; and accept any merit they might find in it. In case, one is in doubt or unable to respond satisfactorily, one can take a break to re-group his position or to re-examine the issue to see whether he can refute the opponent’s argument more effectively or put up a sounder defense. And, if one is convinced that the doctrine and the argument presented by the opponent is valid, he adopts it with grace. And, at the end, one of the two might be proven wrong; or both could be right. In any case, they accept the outcome of the debate, whatever be it; and, part their ways without rancor.<ref name=":3" />

Nyaya Sutra (1.2.1) states that <blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१.२.१।।<ref name=":6" /></blockquote><blockquote>''pramāṇatarkasādhanopālambhaḥ siddhāntāviruddhaḥ pañcāvayavopapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1.2.1।।''</blockquote>Meaning: Vada (Discussion) consists in the putting forward (by two people) of a comception and a counter-conception, in which there is supporting and condemning by means of proofs and reasonings - neither of which is quite opposed to the main doctrine (or thesis), and both of which are carried on in full accordance with the method of reasoning through the five factors.<ref name=":4" />

Nyaya Sutra (1.2.1) states that <blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१.२.१।।<ref name=":6" /></blockquote><blockquote>''pramāṇatarkasādhanopālambhaḥ siddhāntāviruddhaḥ pañcāvayavopapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1.2.1।।''</blockquote>Meaning: Vada (Discussion) consists in the putting forward (by two people) of a conception and a counter-conception, in which there is supporting and condemning by means of proofs and reasonings - neither of which is quite opposed to the main doctrine (or thesis), and both of which are carried on in full accordance with the method of reasoning through the five factors.<ref name=":4" />

Therefore, Vada, the good or honest debate, is constituted by the following characteristics:

Therefore, Vada, the good or honest debate, is constituted by the following characteristics:

In the case of the Vada where one belongs to Vedic tradition and the other to Non-Vedic traditions, they had to abide by the rules and discipline specifically laid down by the Madhyastha.

In the case of the Vada where one belongs to Vedic tradition and the other to Non-Vedic traditions, they had to abide by the rules and discipline specifically laid down by the Madhyastha.

As mentioned earlier, according to Nyaya Sutra (1.2.1) Vada comprises defense and attack (Sadhana and Upalambha). One’s own thesis is defended by means of genuine criteria of knowledge (Pramana) and the antithesis (opponent’s theory) is refuted by negative dialectics of Tarka (logic). But, when defense or attack is employed excessively, merely for the sake of scoring a win, then there is the risk of the debate degenerating into Jalpa. It is at this stage in the Vada that the Madhyastha might intervene to ensure that the participants, especially the one who is on the verge of defeat (Nigraha-sthana) do not resort to tricks such as quibbling (Chala), false rejoinder (Jati) etc. The Madhyastha may even call off the Vada; and award to the candidate who in his view performed better. The Vada could be also treated as inconclusive (savyabhicara) and brought to an end if there is no possibility of reaching a fair decision; or the very subject to be discussed is disputed (Viruddha); or when arguments stray away from the subject that is slated for discussion (prakarana-atita); or when the debate prolongs beyond a reasonable (Kalatita).

As mentioned earlier, according to Nyaya Sutra (1.2.1) Vada comprises defense and attack (Sadhana and Upalambha). One’s own thesis is defended by means of genuine criteria of knowledge (Pramana) and the antithesis (opponent’s theory) is refuted by negative dialectics of Tarka (logic). But, when defense or attack is employed excessively, merely for the sake of scoring a win, then there is the risk of the debate degenerating into Jalpa. It is at this stage in the Vada that the Madhyastha might intervene to ensure that the participants, especially the one who is on the verge of defeat (Nigraha-sthana) do not resort to tricks such as quibbling (Chala), false rejoinder (Jati) etc. The Madhyastha may even call off the Vada; and award to the candidate who in his view performed better. The Vada could be also treated as inconclusive (savyabhicara) and brought to an end if there is no possibility of reaching a fair decision; or the very subject to be discussed is disputed (Viruddha); or when arguments stray away from the subject that is slated for discussion (prakarana-atita); or when the debate prolongs beyond a reasonable (Kalatita).