Changes

As per the classification made by Maharshi Gautama in the Nyaya Sutra (1.2.2), while Vada is a ‘good’ or congenial debate (anuloma sambasha or Sandhya sambasha), Jalpa along with Vitanda is treated as ‘bad’ or hostile argument (Vigrahya sambasha).<ref name=":3" />

As per the classification made by Maharshi Gautama in the Nyaya Sutra (1.2.2), while Vada is a ‘good’ or congenial debate (anuloma sambasha or Sandhya sambasha), Jalpa along with Vitanda is treated as ‘bad’ or hostile argument (Vigrahya sambasha).<ref name=":3" />

Of the two types of hostile debates, Jalpa (disputation) is described (in Nyaya Sutra 1.2.2) as that which is endowed with the said characteristics (of Vada) and in which there is supporting and condemning by means of Chala (casuistry/quibbling), Jati (futile/irrelevant rejoinders provoking the opponent to lose focus) and Nigraha sthana (Clinchers).<ref name=":4" /><blockquote>यथोक्तोपपन्नः छलजातिनिग्रहस्थानसाधनोपालम्भः जल्पः | १.२.२ |<ref name=":6">Maharshi Gautama, Nyayasutras, Adhyaya 1, [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%A7/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Ahnika 2].</ref></blockquote><blockquote>''yathoktopapannaḥ chalajātinigrahasthānasādhanopālambhaḥ jalpaḥ | 1.2.2 |''</blockquote>It is a ’tricky’ debate between two rivals, where each is thoroughly convinced that he is absolutely right and the other (termed as the opponent – Prativadin) is hopelessly wrong. The first party to the debate is dogmatically committed to his own thesis, while the other party takes a rigid contrary position (Pratipaksha) on a given subject; and, sometimes at the cost of truth.<ref name=":3" />As each discussor comes to the table with a preconceived notion that he is right and the other is wrong, the purpose of the discussion is not to discover or establish the truth but is to establish one’s own position or thesis, and to prove the opponent wrong and convert the other to one's own camp. And, therefore, each tries to win the debate by fair or foul means. And each is prepared to employ various deceptive or sophistic devices, such as quibbling (Chala); unreasonable (Ahetu) responses; shifting the reason or the topics (Hetvantara or Arthantara); irrelevant rejoinders provoking the opponent to lose focus, to get perturbed and yet continue with the dispute (Jati) somehow; and such other devices to outwit the opponent. When one senses that one might be losing the argument (nigrahasthana), one will try to invent every sort of face-saving device or ruse to wriggle out of a bad situation that is quickly turning worse. Jalpa, predictably, could be noisy and unpleasant.<ref name=":2" /><ref name=":1" /><ref name=":3" />

Of the two types of hostile debates, Jalpa (disputation) is described (in Nyaya Sutra 1.2.2) as that which is endowed with the said characteristics (of Vada) and in which there is supporting and condemning by means of Chala (casuistry/quibbling), Jati (futile/irrelevant rejoinders provoking the opponent to lose focus) and Nigraha sthana (Clinchers).<ref name=":4" /><blockquote>यथोक्तोपपन्नः छलजातिनिग्रहस्थानसाधनोपालम्भः जल्पः | १.२.२ |<ref name=":6">Maharshi Gautama, Nyayasutras, Adhyaya 1, [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%A7/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Ahnika 2].</ref> ''yathoktopapannaḥ chalajātinigrahasthānasādhanopālambhaḥ jalpaḥ | 1.2.2 |''</blockquote>It is a ’tricky’ debate between two rivals, where each is thoroughly convinced that he is absolutely right and the other (termed as the opponent – Prativadin) is hopelessly wrong. The first party to the debate is dogmatically committed to his own thesis, while the other party takes a rigid contrary position (Pratipaksha) on a given subject; and, sometimes at the cost of truth.<ref name=":3" />As each discussor comes to the table with a preconceived notion that he is right and the other is wrong, the purpose of the discussion is not to discover or establish the truth but is to establish one’s own position or thesis, and to prove the opponent wrong and convert the other to one's own camp. And, therefore, each tries to win the debate by fair or foul means. And each is prepared to employ various deceptive or sophistic devices, such as  

* quibbling (Chala);  

* unreasonable (Ahetu) responses;  

* shifting the reason or the topics (Hetvantara or Arthantara);  

* irrelevant rejoinders provoking the opponent to lose focus, to get perturbed and yet continue with the dispute (Jati) somehow;  

and such other devices to outwit the opponent. When one senses that one might be losing the argument (nigrahasthana), one will try to invent every sort of face-saving device or ruse to wriggle out of a bad situation that is quickly turning worse. Jalpa, predictably, could be noisy and unpleasant.<ref name=":2" /><ref name=":1" /><ref name=":3" />

Therefore, there is no knowledge that takes place in these discussions. Even if one is losing his arguments, he only goes and comes back with more ammunition to defend himself.<ref name=":2" /> But those who are bystanders can learn the defect in each of their arguments and they can learn out of these discussions if they do not have any preconceived notions.<ref name=":1" />

Therefore, there is no knowledge that takes place in these discussions. Even if one is losing his arguments, he only goes and comes back with more ammunition to defend himself.<ref name=":2" /> But those who are bystanders can learn the defect in each of their arguments and they can learn out of these discussions if they do not have any preconceived notions.<ref name=":1" />

==== जल्पसाधनानि ॥ Means of disputation ====

==== जल्पसाधनानि ॥ Means of disputation ====

Both the Vadin and the Prativadin work hard to establish their thesis through direct and indirect proofs. In Jalpa, the Pramanas, the means of valid knowledge do not have much role to play. The arguments in Jalpa relay more on negation or negative tactics, such as: discrediting the rival argument, misleading the opponent or willfully misinterpreting rival’s explanations. The main thrust of the arguments in Jalpa is not so much as to establish the thesis directly, as to disprove or refute the rival’s thesis, through circumvention. The reason why Jalpa is labeled as tricky is that apart from traditional means of proving one’s thesis and for refuting the opponent’s thesis, the debater can use elusive and distracting devices such as: quibbling or hair-splitting (Chala); inappropriate rejoinders (Jati), and any kind of ruse that tries to outwit and disqualify the opponent (nigrahasthana), circumvention, false generalization and showing the unfitness of the opponent to argue; without, however, establishing his own thesis.

Both the Vadin and the Prativadin work hard to establish their thesis through direct and indirect proofs. In Jalpa, the Pramanas, the means of valid knowledge do not have much role to play. The arguments in Jalpa relay more on negation or negative tactics, such as:  

 

* discrediting the rival argument,  

* misleading the opponent or  

* willfully misinterpreting rival’s explanations.  

The main thrust of the arguments in Jalpa is not so much as to establish the thesis directly, as to disprove or refute the rival’s thesis, through circumvention. The reason why Jalpa is labeled as tricky is that apart from traditional means of proving one’s thesis and for refuting the opponent’s thesis, the debater can use elusive and distracting devices such as:  

* quibbling or hair-splitting (Chala);  

* inappropriate rejoinders (Jati), and  

* any kind of ruse that tries to outwit and disqualify the opponent (nigrahasthana),  

* circumvention,  

* false generalization and  

* showing the unfitness of the opponent to argue; without, however, establishing his own thesis.

Nyaya Sutra gives a fairly detailed treatment to the negative tactics of Jalpa.<ref name=":3" /> Nyaya Sutra enumerates  

Nyaya Sutra gives a fairly detailed treatment to the negative tactics of Jalpa.<ref name=":3" /> Nyaya Sutra enumerates  

* Three kinds of quibbling (Chala)

* Three kinds of quibbling (Chala)

==== जल्पसाधनप्रयोजनानि ॥ Need for means of disputation ====

==== जल्पसाधनप्रयोजनानि ॥ Need for means of disputation ====

Explaining the need for a debater to resort to tactics such as Chala and Jati, and the need to invest time and effort in learning these tactics, Bimal Krishna Matilal in his 'The Character of Logic in India' says,<blockquote>''"Uddyotakara, in the beginning of his commentary on chapter five of the Nyaya Sutra explains that it is always useful to learn about these bad tricks, for at least one should try to avoid them in one’s own debate and identify them in the opponent’s presentation in order to defeat him. Besides, when faced with sure defeat, one may use a trick, and if the opponent by chance is confused by the trick, the debater will at least have the satisfaction of creating a doubt instead of courting sure defeat."''<ref name=":3" /></blockquote><blockquote>यदा वादी परस्य साधनं साध्विति मन्यते लाभपूजाख्यातिकामश्च भवति तदा जातिं प्रयुङ्क्ते कदाचिदयं जात्युत्तरेणाकुलीकृतो नोत्तरं प्रतिपद्यते उत्तराप्रतिपत्त्या च निगृह्यते । अनभिधाने च जातिरेकान्तजयः परस्येत्यैकान्तिकात्पराजयाद्वरमस्तु संदेह इति युक्तो जातेः प्रयोगः ॥ न्या.वा. ॥<ref name=":5" /></blockquote><blockquote>''yadā vādī parasya sādhanaṁ sādhviti manyate lābhapūjākhyātikāmaśca bhavati tadā jātiṁ prayuṅkte kadācidayaṁ jātyuttareṇākulīkr̥to nottaraṁ pratipadyate uttarāpratipattyā ca nigr̥hyate । anabhidhāne ca jātirekāntajayaḥ parasyetyaikāntikātparājayādvaramastu saṁdeha iti yukto jāteḥ prayogaḥ ॥ nyā.vā. ॥''</blockquote>There are also some statements that defend the Jalpa-way of arguments.

Explaining the need for a debater to resort to tactics such as Chala and Jati, and the need to invest time and effort in learning these tactics, Bimal Krishna Matilal in his 'The Character of Logic in India' says,<blockquote>''"Udyotakara, in the beginning of his commentary on chapter five of the Nyaya Sutra explains that it is always useful to learn about these bad tricks, for at least one should try to avoid them in one’s own debate and identify them in the opponent’s presentation in order to defeat him. Besides, when faced with sure defeat, one may use a trick, and if the opponent by chance is confused by the trick, the debater will at least have the satisfaction of creating a doubt instead of courting sure defeat."''<ref name=":3" /></blockquote><blockquote>यदा वादी परस्य साधनं साध्विति मन्यते लाभपूजाख्यातिकामश्च भवति तदा जातिं प्रयुङ्क्ते कदाचिदयं जात्युत्तरेणाकुलीकृतो नोत्तरं प्रतिपद्यते उत्तराप्रतिपत्त्या च निगृह्यते । अनभिधाने च जातिरेकान्तजयः परस्येत्यैकान्तिकात्पराजयाद्वरमस्तु संदेह इति युक्तो जातेः प्रयोगः ॥ न्या.वा. ॥<ref name=":5" /></blockquote><blockquote>''yadā vādī parasya sādhanaṁ sādhviti manyate lābhapūjākhyātikāmaśca bhavati tadā jātiṁ prayuṅkte kadācidayaṁ jātyuttareṇākulīkr̥to nottaraṁ pratipadyate uttarāpratipattyā ca nigr̥hyate । anabhidhāne ca jātirekāntajayaḥ parasyetyaikāntikātparājayādvaramastu saṁdeha iti yukto jāteḥ prayogaḥ ॥ nyā.vā. ॥''</blockquote>There are also some statements that defend the Jalpa-way of arguments.

* One reason adduced for allowing in the debate the diverse interpretations of the terms is said to be the flexibility that the Sanskrit language has, where compound words can be split in ways to suit one’s argument; where words carry multiple meanings; and where varieties of contextual meanings can be read into with change in structure of phrases, sentences and context of topics.  

* One reason adduced for allowing in the debate the diverse interpretations of the terms is said to be the flexibility that the Sanskrit language has,  

** where compound words can be split in ways to suit one’s argument;

** where words carry multiple meanings; and

** where varieties of contextual meanings can be read into with change in structure of phrases, sentences and context of topics.  

* The other is that the ancient texts in Sutra format – terse, rigid and ambiguous – can be read and interpreted in any number of ways. Each interpretation can be supported by one or the other authoritative text. There is therefore, plenty of scope for legitimate disputation.  

* The other is that the ancient texts in Sutra format – terse, rigid and ambiguous – can be read and interpreted in any number of ways. Each interpretation can be supported by one or the other authoritative text. There is therefore, plenty of scope for legitimate disputation.  

It is said; that Jalpa way of arguments is at times useful as a defensive measure to safeguard the real debate (Vada), ‘just as the thorns and branches are used for the protection of the (tender) sprout of the seed’.

It is said that Jalpa way of arguments is at times useful as a defensive measure to safeguard the real debate (Vada), ‘just as the thorns and branches are used for the protection of the (tender) sprout of the seed’.

It is also said that Jalpa-tactics might come in handy to a novice or an inexperienced debater. If such a person, without adequate skills, enters into a debate, he might not be able to come up with proper rejoinder at the right time to safeguard his thesis. In such a crisis, he may get away with such tricky debate. In any case, if the opponent is not quick witted, the (novice) debater may gain some time to think of the proper reason. Thus, he may even win the debate and the sprout of his knowledge would be protected. However, this justification was not altogether acceptable.<ref name=":3" />

It is also said that Jalpa-tactics might come in handy to a novice or an inexperienced debater. If such a person, without adequate skills, enters into a debate, he might not be able to come up with proper rejoinder at the right time to safeguard his thesis. In such a crisis, he may get away with such tricky debate. In any case, if the opponent is not quick witted, the (novice) debater may gain some time to think of the proper reason. Thus, he may even win the debate and the sprout of his knowledge would be protected. However, this justification was not altogether acceptable.<ref name=":3" />

Apart from developing a theory of evidence ''(pramāna)'' and argument ''(tarka'') needed for the first type of debate, the manuals go on to list a number of cases, or situation-types, where the debate will be concluded and one side will be declared as "defeated" (o''r nigraha-sthāna,'' the defeat situation or the clinchers). The ''Nyāyasūtra'' lists 22 of them. For example, (a) if the opponent cannot understand the proponent's argument, or (b) if he is confused, or (c) if he cannot reply within a reasonable time limit-all these will be cases of defeat. Besides, these manuals identify several standard "false" rejoinders or ''jāti (''24 of them are listed in the N''yāyasūtra),'' as well as some underhand tricks ''(chala)'' like equivocation and confusion of a metaphor for the literal.<ref name=":0" />

Apart from developing a theory of evidence ''(''pramana'')'' and argument ''(''tarka) needed for the first type of debate, the manuals go on to list a number of cases, or situation-types, where the debate will be concluded and one side will be declared as "defeated" (o''r'' nigrahasthana'','' the defeat situation or the clinchers). The Nyayasutra lists 22 of them. For example,  

# if the opponent cannot understand the proponent's argument, or  

# if he is confused, or  

# if he cannot reply within a reasonable time limit-all these will be cases of defeat.  

Besides, these manuals identify several standard "false" rejoinders or jati (24 of them are listed in the Nyayasutra), as well as some underhand tricks (chala) like equivocation and confusion of a metaphor for the literal.<ref name=":0" />

=== वितण्डा ॥ Vitanda ===

=== वितण्डा ॥ Vitanda ===