Style of writing for Debate in Indian Philosophy

Author(s): Bhishan Swarup Rastogi
Publisher: Z_Deshbhushanji_Maharaj_Abhinandan_Granth_012045.pdf
Catalog link: https://jainqq.org/explore/250328/1

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The Style of Writing for Debate in Indian Philosophy
Sh. Bishan Swarup Rustagi
The metaphysical truths, such as : "Brahman" or supreme soul, "Samsāra" or transmigration etc. are almost impossible to inquire. But, Indian scholars i.e. Rsis and Munis explored many ways for such inquiries. One way was to organise "Debates". The debates have been exhaustively dealt with in the "Nyaya-sutra" of Nyāya pbilosophy. According to them the debate is called as ; Katha. The "Kaiha" or debate is of three kinds : Vāda, Jalpa and Vitanda.
Vada: The main business of "Vāda" (discussion) was to ascertain the metaphysical truths, therefore, it rarely included the controversial subjects. Generally, "Väda" took place between a preceptor and his pupils and occasionaliy took the shape of a conference, including some "Prāśnikas” or doubters. In this "Väda" own ihesis is established by the evidences, the thesis of the opponent is refuted by the logic, but consistant according to the dogma of the componants and also consists all of the five membered syllogism." The discussion between Naciketas and Yama in "Kathopanişat" is an example of "Vāda".
Jalpa: A debate, organised between the representatives of rival schools, to discuss the controversies for effect and victory, is called “Jalpa" (wrangling). In this, contestants depend upon the false means, like: Chala (quibble). Jäti (futile objection) and Nigraha-sthana (point of defeat), other than the evidences and logic. The discussion between Yajñavalkya and other scholars, which took place in the court of Janakarāja. is described in Brhadaranyakopanişat as “Jalpa".
Vitanda : When the above said "Jalpa" converted into discrcdit and repudiate the rival's dogma and tenets as a main object of the contestants, without any direct effort to justify and fortify his own, is called "Vitandā" (cavil). The repudiation of "Advaitic Upădhi" of "Māyāyāda" and "Mithyäväda" by Sri Madhva are known as “Vitandā”.
In "Jalpa" and "Vitandā" the principle aim was to achieve effect and victory, therefore, the learned, impartial and unbiased interrogators were made compulsory to attend such debates with the rights to crossquestion both of the parties and give the right judgement.
The "Caraka-sambitā", a famous Ayurvedic work, also gives a detailed discussion about the debates. The word "Sambhāṣā” is used for "Debate". It is divided into two parts : Sandhāya-sambhaşã and Vigrhya-sambhāşa. The former one, also called as : Anuloma-sambhåşā, can be translated as-friendly discussion and the latter as : aggressive debate. According to Caraka, one should not enter into "Vigshyasambhāṣā" with one's preceptor or men of similar position, "Sandhāya sambhäşā" with them is recommended for augmenting one's knowledge.
pakşa-pratipaksa
"Pramāņa-tarka-sādhanopālambhah siddhāntāviruddhah pañcāvayavopa pannah
parigraho vādah", Nyāya-sutra, 1.2.1. 2. "Yathoktopannas-chala-jāti-nigrahasthana dohanosapalambho jalpah", Ibid., 1.2 2. 3. "Sa pratipakşa-sthāpana hino vitaņdā", Ibid., 1.2.3. 4. See-Caraka-saṁhită, Vimāna-sthāna, VIII.
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Later, Jaina and Buddhist philosophers also came forward with their new concepts of debate. Buddhists refuted the Nyāya-theory of using "Chala", "Jāti" and "Nigraha-sthāna" in the debates. Siinultenously, they themselves introduced two Nigraha-sthanas" i.e. "Asādhanänga-vacana" and "adosodbhā. vana". But, Jainas refuted the whole concept of Nyāya and Buddhist philosophies. According to them proving one's dogma and tenets honestly is the right concept of "Vāda", not through Chala, Jāti and Nigraha-sthānas.
Jainas classified "Debate" into two types : Vitarăga-kathā and Vijigisu-katbā. Here one thing is notable that Caraka accepts the whole description of "Vāda" under "Sandhaya-sambhāşa" and of "Jalpa" and "Vitandā" under "Vigrhya-sambhāṣā. According to Jainas Vāda" cannot be considered as "Vitarāgakathā". therefore, Akalankadeva (8th cent. A.D.) has used the words "Väda" and "Jalpa" in the same meaning. Prabhācandra (10th-11th cent. A.D.) in his refutation, says that the eight points of defeat (Nigraha-sthana)-"Apasiddhanta" hy the word "Siddhantäviruddha" and "Nyüna". "Adhika" and five fallacies (Hetväbhāsas) by the word "Pancavayavopapannah"-can be taken into account by the Naiyāyika definition of "Väda". So, "Väda" is considered same as : Vijigisu-kathå". Further, "Vitaräga-katha" must be free from all false means i.e. Chala, Jāti and Nigraha-sthāna. "Vitandā" has been considered as "Vadábhasa" or fallacy of Våda. According to them "Debate" must be having four components (caturanga). In other words, "Sabhāpati" i.e. chairman was made necessary for debate in addition to two contestants and interrogators.
The peak of the 'aggressive debate' that how to achieve the effect and victory can also be seen in Jaina philosophy, when they introduced written debate. They decided the written style for it, called as
Patra" or letter. According to them the word "Patra" can be defined etymologically as : "Padāni trāyante gopyante raksyante parebhyaḥ svayam vijigisuņā yasmin vākye tat.....patram".? or such sentence is called "Patra" in which the inflected words (Padas) are hided by a disputant (desirous of victory) from his opponent. The hiding of infected word means the biding of its radical (prakrti) and suffix (pratyaya) etc. Such Patra-writing, so far, has not been seen in the available texts of other systems of Indian philosophy. But, Jainas refer to a "Patra" in the name of Yaugas i.e. Nyāya-Vaišeşikas, as :
Sainyaladbhāg nānantarānarthärthaprasvāpakļdāśaitsyatonitkonenaladyu kkulādbhavo vaisopyanaiśyatápastannarradladjut paraparatattvavittadanyonādiravāyaniyatvata evan yadidȚktatsakalavidvargavadetaccaivamevam tat.
The above "Patra" can be understood as follows: Pratiiña : Sainyaladbhäg nänatarânarthärthaprasvāpakrt äśaitsytonitkonenaladyukkulädbhavo vaisopvanaiśyatāpastan anrradladjut paraparatattvavittadanyaḥ.........Dehah prabodhakārindriyadikāraņakalāpah ásamudrät acalogiriojkarah bhuvanasanniveśaḥ vā sūryācandramasau prithivyādikāryadravyasamdhah vā, partiyamānaḥ samudradiḥ andhakārādih ausøyaṁ meghaḥ na purusah, nimittakāraṇamasya, apitu buddhimatkāraṇam.
2.
Dharmakirti : Vädanyāya, Bauddha-bhārati, Vārāṇasi, 1972, pp. 4-5. See-Akaladkadeva : Siddhiviniscaya-ţikā, pp. 315-17 ; Vidyānanda : Astasahasri, p. 87; Prabhācandra : Prameya-kamala-mārtanda, p. 649. "Samartha-vacanam vădab", Pramāņa-samgraha (Akalankadeva), 51; "Samarthavacanam Jalpah", Siddhiviniscaya (Akala kadeva), 5.2. Prameya-kamala-mārtanda, Nirnaya Sagara Press, Bombay, 1941, pp. 646-47. "Tadabhäso vitandadirabhupeto vyavasthiteh", Nyāya-viniscaya (Akalnkadeva), 2.215. Anantavirya : Siddhiviniscayaţikā, 5.2. Prameya-kamala-mārtanda, p. 685. Ibid., p. 685. Ibid., p. 686.
8. 9.
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प्राचार्यरत्न श्री वेशभूषण जी महाराज अभिनन्दन अन्य

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Hetu: Anadiravāyaniyatvataḥ............ kāryatvät, Udaharana : Evaṁ yadidrktatsakalavidvargavat......... Evam yatkāryaprakāram tat tasmāt buddhimatkāranam patavat. Upanaya : Etat ca evam.........Etat debah evam kāryaprakārm. Nigamana : Evam tat.........Tasmāt buddhimatkāranam.
This "Patra” is having all the five members of the syllogism i.e Pratijña (Proposition), Hetu (Middleterm), Udāharana (Example), Upanaya (Application) and Nigamapa (Deduction). Sainyaladbhāg---- tattvavittadanyah is proposition, anädiravayaniyatvatah is middle-term, evari ---vidvargavat is example. etaccaivam is application and evam tat is deduction.
"Sainyaladbhāg” stands for “Dehah" or body. Here "Ina" means power or mightiness (prabhutva) what-so-ever exists with power or mightiness, is called "Sena". In this whole universe the soul (Atmā) is. considered as the extreme powerful or mighty, therefore, "Sena" stands for the soul (Atmå). The word "Sainya" has been derived by adding the suffix "Ghyana" to the "Sena" in its own meaning. Further, "Lad" means pastime (vilāsa) and "Bhāg" means to enjoy'. In this way, what-so-ever enjoys the pastime of the soul, is "Sainyalad bhāg" (body or dehah).
In "Nånantarānarthārthaprasvāpakrt". "Prasvāpa" means sleep. For which the object is the motive, called "Arthârtha" and its negative is "Anarthärtha". Similarly, "Anta" means destruction. "Puruṣāya antam rāti dadātiti antara" means to destruct some human-being is antara and opposite to it, is "Anantara". In the beginning, the particle (Nipāta) "Na" stands for negation. now, the whole phrase "Nānantaranarthärthaprasvāpa" means the sleen, which attributes the destruction to the human being and also motive for some obiect. The last word "Kri" means 'to destroy'. Hence, what-sc-ever destroys the sleep, which attributes the destruction to the human being and also motive for some object is “Nānantarānarthārtharrasvāpakrt". It stands for "Prabodhakärindriyadikāraņakalā pah", ie, the group of the senses having causal consciousness.
"Āśaitsyatah" stands for "Asamudrät", i.e. upto the limit of the ocean. Here, for the word "Sait" Prabhăcandra recommends the 'bhvädigani dhätu (root) Sisu"-to water. After using the suflix “ghan root sisu converts into abstract noun "Sesah". In its own meaning, suffix "an" is used, to form the word "Saişah”. 'I he suffix "nic" makes it "Saisi". This word falls under the category of “dhu-samjna", by the effect of this "dhu-samjñā", prefix "A" is added to it, which denotes the sense of all arround and by the suffix "kvip" the ommission of its final 'i' and change of 's' to 'l' comes into effect to make the word "Āśait". Further. 'syatah" means flowing or moving. It means, which is watering the earth and also moving all arround the world, is called "āśaitsyatah”. In other words "asamudrāt" or upto the limit of the ocean.
The root “iş” with the prefix "ni” means to go or to move. In the sense of its own meaning the suffix "kap" converts it into "nitka". So "nitka" means movable and opposite to it, is "anitka”. Which stands for "Acalo giripikarah" or unmovable mountains. Again, "a" is Lord Visnu and "niş" to go, mcans. what-so-ever goes towards Lord Vişnu, is "anitka". Which stands for “Bhuvanasanniveśaḥ", ie. the whole universe.
"Ana" means, which does not have the material cause (Samavāyi-karana). That is "Inah" or Surya (sun), "lat" or "lad” means "Kânti” or brightness and "yuk” means united. So, whatever is united with brightness, is "Candramas" (moon). In this way "Anenaladyuk" stands for "Suryācandramasau" (The Sun and the Moon).
1. "Sișu ityayam dhāturbhauvādikaḥ secanårthaḥ", Ibid., p. 687. 2. "Tadantā dhavah", Jainendra-vyakarana, 2.1.39. 3. "Prāgdhoste", Ibid., 1.2.148. 4. See--"Is gatihinsanayośca", Prameya-kamala-mārtanda, p. 687.
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1.
Further, "Kula" stands for "Sajātiya-arambhaka-avayayva-samühaḥ" or the group of the similer originating constituants and "Kulat udbhava" stands for "Atmalabha" of the same or the origin of the same. Which is "Prithivyādikāryadravya-samühaḥ" or the group of the effects like earth etc. "Vā" stands for not spoken words, so the non-eternal quality (Guna) and action (karaṇa) can be understood by it. "Eṣaḥ" stands for "Pratiyamanaḥ" or being believed or trusted. "Apyah" or which consists the water, is "Samudradiḥ", i.e. ocean etc. The deed of night is "Naisya", stands for "andhakara" or darkness. "Tapa" stands for "Ausnyam" or heat. Which roars loudly is "Stan", stands for "Meghaḥ" or cloud.
"Ra!" means discourse, "lad" means pastime and "jut" means to serve, hence, "Radladjut" means which serves the pastime of discourse, i.e. "Nimittakarana" or instrumental cause. Consiquently, "Anṛraḍladjut" means "Na puruşaḥ nimittakaranamasya" or the (ordinary) man is not a instrumental cause of the above said things.
"Para" stands for the matter, in the form of cause like: "Parthivadi", earthen etc. or "Parmaṇvādi”, i.e atom etc., "Apara" stands for the matter in the form of effect, such as; "Prithivyädi" cr earth etc. and their "Tattva" means their form of shape. Having the knowledge of it, is "Paraparatattvavit" or the intellectual person, who has the knowledge of the matter in the form of cause and effect. "Tadanyaḥ" stands for "Abuddhimatkāraṇāt anyaḥ", i.e. other than cause in the form of non-intellectual person. Instead of this the word "Apitu" or but can be used. It means that "Paraparatatt vavittadanyaḥ" stands for "Apitu buddhimatkāraṇam", i.e. but, the intellectual person is the cause.
In this way, the proposition (Pratijñā) can be transformed as follows:
'Dehab prabodhakarindriyädikaranakalāpab, asamudrat acalo-girinikarab bhuvanasannivesab và suryacandramasau prithivyâdikäryadrvyasamühab vä, pratlyamänab samudrädib andhakaridib ausoyam meghaḥ, na puruşaḥ nimittakaraṇam asya apitu buddhimatkāraṇam."
The cause is present before the effect, so it is "Adi". Other than "Adi" is "Anadi", stands for "Karyasandohaḥ" i.e. assemblage of effect and its "Ravaḥ" or establishing stands for "Karya", i.e. effect. Further, "Ayaniya" stands for "Pratipadya", i e. illustrating and its mode can be expressed by "tva". Hence, the middle-term (Hetu) "Anadiravayaniyatvataḥ" can be transformed as "Kāryatvāt".
Similarly, "Yat" stands for "Anadiravayaniyath or Karyath", i.e. effect and "Idrk" for "Paraparastattvavittadanyah or Buddhimatkaraṇam", i.e. the cause in the form of intellectual person. "Kala" stands for "Avayava" or component. Which exists with its components, called "Sakala". The root "Vidlr" means -to gain. Hence, "Vit" stands for "Atmaläbha" or origin. Which originates with its componants, called "Varga". Consequently, "Sakalavidvargavat" stands for "Pața" or cloth. So, the example (Udaharana) "Evam yadidṛktatsaka lavidvargavat" can be transformed as: "Evam yat karyaprakaram tat tasmät buddhimat kāraṇam paṭavat".
"Etat" stands for "Dehah" or body and "Evam" for "Karyaprakaram" or like the effect. So, the application (upanaya) "Etaccaivam" can be understood as: "Etat dehaḥ evam käryaprakaram".
Finally, the deduction (Nigamana) "Evam tat" can be understood as "Tasmat buddhimatkāraṇam".
In the view of Prabhācandra, the above mentioned "Patra" (letter) is an example of the fallacy of inference, because of the corrupted components of the inference i.e. Pratijña, Hetu and Udaharana. The "Kalatyayapadişṭa" like faults are there in it. Apart from this, the word "Prasvapa", which is used in "Pratijñā-vakya", may create confusion with the concept of Buddhist "Prasvapa" means "Mokşa" or libera
See-"Just pritisevanayob", Prameya kamala-märtanda, p. 688.
2. See "Vidlṛ läbhe", Ibid., p. 689.
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tion of soul. In this way such sentences which are not able to covey their intended meaning, having corrupted or clearly manifested words, can not be considered as a faultless "Patra". Similarly, the poetical phrases, which are difficult to understand, because of having difficult verbal forms, can also not be considered as a 'Patra".
According to the Jaina scholar Vidyānanda (9th cent. A.D.)-"A consistent Patra is that, which can convey its intended meaning, having faultless and concealed group of words and also having the syllogism with its well-known components 3 Prabhācandra also defines "Patra" in the similar way.
Vidyānand has given an example for "Patra" in the following way :
"Citrādyadantarāņiyamārekāntātmakatvataḥ. Yadittham na tadittham na yatha-kinciditi trayah. Tathä сedamiti proktau catvārovayavā matah.
Tasmāttatheti nirdese panca patrasya kasyacit".
Here, "Citra" means "Anekrupa" or having many forms. "At" means to go constantly. Which goes constantly by having many forms is "Citrāt", stands for "Anekäntätmakan" i.e. variable. Pronoun have been read in Sanskrit grammar as : sarva viśva yat etc. So, after which "Yat" exists, that is "Yadanta". means the word "Viśva". "Rāņiyam” means "Sabdaniyam” or called. So, which is called by the word "Viśva" is known as "Visvam" i.e. universe or world. In this way the Pratijña "Citrat yadantarāņiyam" will be transformed as "Anekāntâtmakam visvam".
“Ārekā” means "Sambaya” or doubt. In the "Nyāya-sútra” of Nyāya philosophy there is a aphorism "Pramāņa-prameya-samsaya" etc. So, concentrating on this aphorism, after which "Sambaya" is read, that is "Arekānta". Of which this read word is the soul, that is "Ārekāntātmakam", stands for “Prameya" and to express its mode 'tva” is used. In this way the Hetu "Ārekāntātmakatvatah” can be transformed as "Prameyatvāt".
"Yadittham na (bhavati)" stands for "Yat anekāntätmakam na (bhavati)", "Na tadittham" for "Prameyatmakaṁ na (bhavati)" and "Yathākiñcit" for "Yathā na kiñcit". So, Udaharana "Yadittham na tadittham yathäkincit" can be transformed as "Yat anekāntātmakam na bhavati tat prameyatmakam na bhavati yathā na kiñcit".
According to Vidyānanda the above mentioned three members i.e. Pratijfiä, Hetu and Udāh arapa are sufficient for the "Patra". But, if somebody wants to use the other two also, he can use them with his own convenience in the following way :
The Upanaya "Tathā cedam" stands for "Prameyatmakam ca idam viśvam" and in the similar way the Nigamana "Tasmāttathā” for "Tasmät anekāntátmakah".
1. Prameya-kamala-mārtanda, pp. 686-689. 2. Ibid., p. 584. 3. "Prasiddhävayavam vākyam svetasyārthasya-sädhakam. Sadhu güdhapada prāyam patramähuranäkulam.,
--Patra-pariksā (Vidyānanda), p. 1. "Svābhipretărtha-sādhanänavadya-gūdha-pada-samühātmakam prasiddhāvayava-laksanam
pramānam”, Prameya-kamala-märtanda, p. 584. 5. Patra-pariksa p. 10 (V. 1.2). 6. Nyāya-sútra, 1.1.1.
vākyan
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Prabhacandra also gave an example of "Patra" as : "Svantabhasitabhutyadyatryantatmatadubbantavak. Parantadyotitoddipta mititasvatamakatvatah."! This "Patra" stands for only two members of syllogism i.e. Pratijna-"Utpadavyayadhrauvyatmakan visvam" and Hetu -"Prameyatvat". According to Prabhacandra these two components are sufficient for the "Patra" and the rest of the three components are optional to the use at the will of the contestants. This. "Patra' can be explained as follows : "Anta" and "Anta" are same in the meaning because of the suffix "an" which is added to "Anta". According to the reading of the preffixes (Upasargas) in Sanskrit grammar--Praparapasamanvadih-"Svantah". stands for the preffix "ut". The "Bhuti" lighted (bhasita) by the preffix "ut" is "Udbhuti" (Utpada or generation). At the beginning of which "Udbhuti" exists that is "Tryantah". In Jaina pbilosophy "Tryantah" stands for "Utpada, Vyaya and Dhravya" the qualities of the matter. Of which these three are the soul, that is "Svantabhasitabhutyadyatryantatma" stands for "Utpada-vyaya-dhrauvyatmakam". Which has "Vak" on its both ends, that is "Ubhantavak", stands for "Visvam" or universe, Further "Paranta" means "p", being followed by "r" and lighted by these "p" and "r" is "Parantadyotita", stands for the suffix "Pra". "Miti" lighted by this suffix "Pra" is "Pramiti" or true knowledge. "Itah" means "to obtain". So, what so ever is obtained by this "Pramiti" as its own soul (Svatma) is "Prameya" or the object of true knowledge. Its mode has been expressed by "tva". So, the whole phrase "Parantadyotitoddiptamititasvatamakatvatah" change to "Prameyatvat". Conclusion In modern days debates, especially the aggressive debates, are hardly seen. Although in India on rare occasions the aggressive debates are organised between two rival groups of same philosophical thought, the Patra-writing is no more in practice. In the ancient days too it used to take place only between 9th to 11th centuries A.D. Nevertheless, the friendly discussions which used to occur between teacher and pupils. can still be seen and the Patra-writing can also be seen in the form of modern examination system. 1. Prameya-kamala-nastanda, p. 685. 174 आचार्यरत्न श्री देशभूषण जी महाराज अभिनन्दन अन्य