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=== वादः ॥ Vada ===

=== वादः ॥ Vada ===

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.  

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.  

Participants in a Vada:  

Participants in a Vada:  

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.<ref name=":2" />  

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.<ref name=":2" />  

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" />

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" />

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" />

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" />

Benefits of Vada

Benefits of Vada - Two Cases Same school v/s different school

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" />

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" />

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:

# Establishment of the thesis and refutation of the counter thesis based upon adequate evidence or means of knowledge (pramana) as well as upon proper reasoning (tarka)  

# Establishment of the thesis and refutation of the counter thesis based upon adequate evidence or means of knowledge (pramana) as well as upon proper reasoning (tarka)  

# The conclusion that does not entail contradiction with analytical or ‘accepted doctrine’

# The conclusion that does not entail contradiction with analytical or ‘accepted doctrine’

# Use of the well-known five steps (syllogism) of the demonstration (Sthapana) explicitly by both sides

# Use of the well-known five steps (syllogism) of the demonstration (Sthapana) explicitly by both sides

# Clear recognition of a thesis to be defended and a counter thesis to be refuted.

# Clear recognition of a thesis to be defended and a counter thesis to be refuted.

At the commencement of the Vada, the Judge or the arbiter (Madhyastha) lays down rules of the Vada. The disputants are required to honor those norms and regulations. They are also required to adhere to permissible devices; and not to breach certain agreed limits (Vada maryada). For instance; in the case of debates where the Vadin and Prati-vadin both belong to Vedic tradition it was not permissible to question the validity of the Vedas or the existence of Supreme being and the Atman. And, any position taken during the course of Vada should not contradict the Vedic injunctions.

At the commencement of the Vada, the Judge or the arbiter (Madhyastha) lays down rules of the Vada. The disputants are required to honor those norms and regulations. They are also required to adhere to permissible devices; and not to breach certain agreed limits (Vada maryada). For instance; in the case of debates where the Vadin and Prati-vadin both belong to Vedic tradition it was not permissible to question the validity of the Vedas or the existence of Supreme being and the Atman. And, any position taken during the course of Vada should not contradict the Vedic injunctions.

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.

Role of 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).<ref name=":3" />

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).

Vada Parinama || Result of the Vada

In this context, it is said the debate could be treated as concluded and one side declared defeated:   

In this context, it is said the debate could be treated as concluded and one side declared defeated:   

# When one cannot reply within a reasonable time.  

# When one cannot reply within a reasonable time.  

When one party is silenced in the process, the thesis stays as proven. Hence, in Vada, there is no explicit ‘defeat’ as such. The sense of defeat (Nigrahasthana) becomes apparent when there are contradictions in logical reasoning (hetvabhasa); and the debate falls silent. And, at the end, one of the two might be proven wrong; or both could be right. In any case, when one is convinced that the doctrine and the argument presented by the opponent are valid, he adopts it with grace. Ideally, whatever might be the outcome of a Vada, it should be accepted; and, both – Vadin and Prativadin – should part their ways without rancor.

When one party is silenced in the process, the thesis stays as proven. Hence, in Vada, there is no explicit ‘defeat’ as such. The sense of defeat (Nigrahasthana) becomes apparent when there are contradictions in logical reasoning (hetvabhasa); and the debate falls silent. And, at the end, one of the two might be proven wrong; or both could be right. In any case, when one is convinced that the doctrine and the argument presented by the opponent are valid, he adopts it with grace. Ideally, whatever might be the outcome of a Vada, it should be accepted; and, both – Vadin and Prativadin – should part their ways without rancor.

For example, the most celebrated Vada is said to be the one that took place between the young Sri Shankara and the distinguished Mimamsa scholar, householder, Mandana Mishra. Considering the young age of the opponent, Mandana Mishra generously offered Sri Shankara the option to select the Madhyastha (Judge) for the ensuing debate. Sri Shankara, who had great respect for the righteousness of Mandana Mishra, chose his wife Bharati Devi, a wise and learned person. During the course of the lengthy debate when Mandana Mishra seemed to be nearing Nigrahasthana (clincher) Bharati Devi raised questions about marital obligations. Sri Shankara being a sanyasi had, of course, no knowledge in such matters. He requested for and obtained a ‘break’ to study and to understand the issue. It is said; he returned after some time equipped with the newly acquired knowledge, renewed the Vada and won it. Thereafter, Mandana Mishra and Bharati Devi accepted Sri Shankara as their teacher, with grace and respect.<ref name=":3" />  

For example, the most celebrated Vada is said to be the one that took place between the young Sri Shankara and the distinguished Mimamsa scholar, householder, Mandana Mishra. Considering the young age of the opponent, Mandana Mishra generously offered Sri Shankara the option to select the Madhyastha (Judge) for the ensuing debate. Sri Shankara, who had great respect for the righteousness of Mandana Mishra, chose his wife Bharati Devi, a wise and learned person. During the course of the lengthy debate when Mandana Mishra seemed to be nearing Nigrahasthana (clincher) Bharati Devi raised questions about marital obligations. Sri Shankara being a sanyasi had, of course, no knowledge in such matters. He requested for and obtained a ‘break’ to study and to understand the issue. It is said; he returned after some time equipped with the newly acquired knowledge, renewed the Vada and won it. Thereafter, Mandana Mishra and Bharati Devi accepted Sri Shankara as their teacher, with grace and respect.<ref name=":3" />