4,485
edits
Changes
Jump to navigation
Jump to search
Line 248:
Line 248: − + − 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" />+ − + − 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" /> + − + − This used to take place before a board or jury called the madhyastha (the mediators or adjudicators) and a chairman, usually a Raja or a man with power and money who would organize the debate. The winner would be declared at the end by the consensus of the adjudicators.<ref name=":0" /> − − 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" /> − − 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).<ref name=":2" /> 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]]. <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" /> Line 279:
Line 270: + + + + + + + + + +
Types of Discourse (सम्भाषाप्रकाराः) (view source)
Revision as of 20:42, 5 June 2020
, 20:42, 5 June 2020→वादः ॥ Vada: Editing
=== 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, in general, is described as a debate between two people of equal standing to establish the truth/to resolve a 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. 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" />
According to this definition, Vada necessarily takes place between 2 people or 2 groups. Out of the two, the proponent who puts forward arguments in support of his doctrine (Vada) is termed as Vadin. While the opponent who refutes that theory through his counter-arguments is termed as Prati-vadin. Thus, unlike in Samvada, there is no teacher-taught relationship here; nor is it a discourse.<ref name=":2" /> However, Vatsayana in his commentary Nyaya Bhashya, explains further that Vada or Anuloma Sambhasha (congenial debate) can take place only when the opponent is
* Not wrathful or malicious
* Learned, wise, eloquent and patient
* Well versed in the art of persuasion
* Gifted with sweet speech.<ref name=":3" />
Vada Prayojana || Purpose of Vada
Benefits of Vada - Two Cases Same school v/s different school
Benefits of Vada - Two Cases Same school v/s different school
# 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.
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).<ref name=":2" /> 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]]. <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" />
This used to take place before a board or jury called the madhyastha (the mediators or adjudicators) and a chairman, usually a Raja or a man with power and money who would organize the debate. The winner would be declared at the end by the consensus of the adjudicators.<ref name=":0" />
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" />
#
Role of the Madhyastha
Role of the Madhyastha