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, "Samsara" 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 Nyaya pbilosophy. According to them the debate is called as ; Katha. The "Kaiha" or debate is of three kinds : Vada, Jalpa and Vitanda. Vada: The main business of "Vada" (discussion) was to ascertain the metaphysical truths, therefore, it rarely included the controversial subjects. Generally, "Vada" took place between a preceptor and his pupils and occasionaliy took the shape of a conference, including some "Prasnikas" or doubters. In this "Vada" 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 "Kathopanisat" is an example of "Vada". 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). Jati (futile objection) and Nigraha-sthana (point of defeat), other than the evidences and logic. The discussion between Yajnavalkya and other scholars, which took place in the court of Janakaraja. is described in Brhadaranyakopanisat 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 "Vitanda" (cavil). The repudiation of "Advaitic Upadhi" of "Mayayada" and "Mithyavada" by Sri Madhva are known as "Vitanda". In "Jalpa" and "Vitanda" 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-sambita", a famous Ayurvedic work, also gives a detailed discussion about the debates. The word "Sambhasa" is used for "Debate". It is divided into two parts : Sandhaya-sambhasa and Vigrhya-sambhasa. The former one, also called as : Anuloma-sambhasa, can be translated as-friendly discussion and the latter as : aggressive debate. According to Caraka, one should not enter into "Vigshyasambhasa" with one's preceptor or men of similar position, "Sandhaya sambhasa" with them is recommended for augmenting one's knowledge. paksa-pratipaksa "Pramana-tarka-sadhanopalambhah siddhantaviruddhah pancavayavopa pannah parigraho vadah", Nyaya-sutra, 1.2.1. 2. "Yathoktopannas-chala-jati-nigrahasthana dohanosapalambho jalpah", Ibid., 1.2 2. 3. "Sa pratipaksa-sthapana hino vitanda", Ibid., 1.2.3. 4. See-Caraka-samhita, Vimana-sthana, VIII. jaina darzana mImAMsA

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Later, Jaina and Buddhist philosophers also came forward with their new concepts of debate. Buddhists refuted the Nyaya-theory of using "Chala", "Jati" and "Nigraha-sthana" in the debates. Siinultenously, they themselves introduced two Nigraha-sthanas" i.e. "Asadhananga-vacana" and "adosodbha. vana". But, Jainas refuted the whole concept of Nyaya and Buddhist philosophies. According to them proving one's dogma and tenets honestly is the right concept of "Vada", not through Chala, Jati and Nigraha-sthanas. Jainas classified "Debate" into two types : Vitaraga-katha and Vijigisu-katba. Here one thing is notable that Caraka accepts the whole description of "Vada" under "Sandhaya-sambhasa" and of "Jalpa" and "Vitanda" under "Vigrhya-sambhasa. According to Jainas Vada" cannot be considered as "Vitaragakatha". therefore, Akalankadeva (8th cent. A.D.) has used the words "Vada" and "Jalpa" in the same meaning. Prabhacandra (10th-11th cent. A.D.) in his refutation, says that the eight points of defeat (Nigraha-sthana)-"Apasiddhanta" hy the word "Siddhantaviruddha" and "Nyuna". "Adhika" and five fallacies (Hetvabhasas) by the word "Pancavayavopapannah"-can be taken into account by the Naiyayika definition of "Vada". So, "Vada" is considered same as : Vijigisu-katha". Further, "Vitaraga-katha" must be free from all false means i.e. Chala, Jati and Nigraha-sthana. "Vitanda" has been considered as "Vadabhasa" or fallacy of Vada. According to them "Debate" must be having four components (caturanga). In other words, "Sabhapati" 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 : "Padani trayante gopyante raksyante parebhyah svayam vijigisuna yasmin vakye 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. Nyaya-Vaisesikas, as : Sainyaladbhag nanantaranartharthaprasvapakldasaitsyatonitkonenaladyu kkuladbhavo vaisopyanaisyatapastannarradladjut paraparatattvavittadanyonadiravayaniyatvata evan yadidTktatsakalavidvargavadetaccaivamevam tat. The above "Patra" can be understood as follows: Pratiina : Sainyaladbhag nanataranartharthaprasvapakrt asaitsytonitkonenaladyukkuladbhavo vaisopvanaisyatapastan anrradladjut paraparatattvavittadanyah.........Dehah prabodhakarindriyadikaranakalapah asamudrat acalogiriojkarah bhuvanasannivesah va suryacandramasau prithivyadikaryadravyasamdhah va, partiyamanah samudradih andhakaradih ausoyam meghah na purusah, nimittakaranamasya, apitu buddhimatkaranam. 2. Dharmakirti : Vadanyaya, Bauddha-bharati, Varanasi, 1972, pp. 4-5. See-Akaladkadeva : Siddhiviniscaya-tika, pp. 315-17 ; Vidyananda : Astasahasri, p. 87; Prabhacandra : Prameya-kamala-martanda, p. 649. "Samartha-vacanam vadab", Pramana-samgraha (Akalankadeva), 51; "Samarthavacanam Jalpah", Siddhiviniscaya (Akala kadeva), 5.2. Prameya-kamala-martanda, Nirnaya Sagara Press, Bombay, 1941, pp. 646-47. "Tadabhaso vitandadirabhupeto vyavasthiteh", Nyaya-viniscaya (Akalnkadeva), 2.215. Anantavirya : Siddhiviniscayatika, 5.2. Prameya-kamala-martanda, p. 685. Ibid., p. 685. Ibid., p. 686. 8. 9. 20 prAcAryaratna zrI vezabhUSaNa jI mahArAja abhinandana anya

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Hetu: Anadiravayaniyatvatah............ karyatvat, Udaharana : Evam yadidrktatsakalavidvargavat......... Evam yatkaryaprakaram tat tasmat buddhimatkaranam patavat. Upanaya : Etat ca evam.........Etat debah evam karyaprakarm. Nigamana : Evam tat.........Tasmat buddhimatkaranam. This "Patra" is having all the five members of the syllogism i.e Pratijna (Proposition), Hetu (Middleterm), Udaharana (Example), Upanaya (Application) and Nigamapa (Deduction). Sainyaladbhag---- tattvavittadanyah is proposition, anadiravayaniyatvatah is middle-term, evari ---vidvargavat is example. etaccaivam is application and evam tat is deduction. "Sainyaladbhag" 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 (Atma) is. considered as the extreme powerful or mighty, therefore, "Sena" stands for the soul (Atma). The word "Sainya" has been derived by adding the suffix "Ghyana" to the "Sena" in its own meaning. Further, "Lad" means pastime (vilasa) and "Bhag" means to enjoy'. In this way, what-so-ever enjoys the pastime of the soul, is "Sainyalad bhag" (body or dehah). In "Nanantaranartharthaprasvapakrt". "Prasvapa" means sleep. For which the object is the motive, called "Arthartha" and its negative is "Anarthartha". Similarly, "Anta" means destruction. "Purusaya antam rati dadatiti antara" means to destruct some human-being is antara and opposite to it, is "Anantara". In the beginning, the particle (Nipata) "Na" stands for negation. now, the whole phrase "Nanantaranartharthaprasvapa" 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 "Nanantaranarthartharrasvapakrt". It stands for "Prabodhakarindriyadikaranakala pah", ie, the group of the senses having causal consciousness. "Asaitsyatah" stands for "Asamudrat", i.e. upto the limit of the ocean. Here, for the word "Sait" Prabhacandra recommends the 'bhvadigani dhatu (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 "Saisah". 'I he suffix "nic" makes it "Saisi". This word falls under the category of "dhu-samjna", by the effect of this "dhu-samjna", 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 "Asait". Further. 'syatah" means flowing or moving. It means, which is watering the earth and also moving all arround the world, is called "asaitsyatah". In other words "asamudrat" or upto the limit of the ocean. The root "is" 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 "nis" to go, mcans. what-so-ever goes towards Lord Visnu, is "anitka". Which stands for "Bhuvanasannivesah", ie. the whole universe. "Ana" means, which does not have the material cause (Samavayi-karana). That is "Inah" or Surya (sun), "lat" or "lad" means "Kanti" or brightness and "yuk" means united. So, whatever is united with brightness, is "Candramas" (moon). In this way "Anenaladyuk" stands for "Suryacandramasau" (The Sun and the Moon). 1. "Sisu ityayam dhaturbhauvadikah secanarthah", Ibid., p. 687. 2. "Tadanta dhavah", Jainendra-vyakarana, 2.1.39. 3. "Pragdhoste", Ibid., 1.2.148. 4. See--"Is gatihinsanayosca", Prameya-kamala-martanda, p. 687. jaina darzana mImAMsA

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1. Further, "Kula" stands for "Sajatiya-arambhaka-avayayva-samuhah" 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 "Prithivyadikaryadravya-samuhah" or the group of the effects like earth etc. "Va" stands for not spoken words, so the non-eternal quality (Guna) and action (karana) can be understood by it. "Esah" stands for "Pratiyamanah" or being believed or trusted. "Apyah" or which consists the water, is "Samudradih", 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 "Meghah" 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, "Anrradladjut" means "Na purusah 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 "Parmanvadi", i.e atom etc., "Apara" stands for the matter in the form of effect, such as; "Prithivyadi" 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. "Tadanyah" stands for "Abuddhimatkaranat anyah", 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 vavittadanyah" stands for "Apitu buddhimatkaranam", i.e. but, the intellectual person is the cause. In this way, the proposition (Pratijna) can be transformed as follows: 'Dehab prabodhakarindriyadikaranakalapab, asamudrat acalo-girinikarab bhuvanasannivesab va suryacandramasau prithivyadikaryadrvyasamuhab va, pratlyamanab samudradib andhakaridib ausoyam meghah, na purusah nimittakaranam asya apitu buddhimatkaranam." The cause is present before the effect, so it is "Adi". Other than "Adi" is "Anadi", stands for "Karyasandohah" i.e. assemblage of effect and its "Ravah" 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) "Anadiravayaniyatvatah" can be transformed as "Karyatvat". Similarly, "Yat" stands for "Anadiravayaniyath or Karyath", i.e. effect and "Idrk" for "Paraparastattvavittadanyah or Buddhimatkaranam", 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 "Atmalabha" or origin. Which originates with its componants, called "Varga". Consequently, "Sakalavidvargavat" stands for "Pata" or cloth. So, the example (Udaharana) "Evam yadidrktatsaka lavidvargavat" can be transformed as: "Evam yat karyaprakaram tat tasmat buddhimat karanam patavat". "Etat" stands for "Dehah" or body and "Evam" for "Karyaprakaram" or like the effect. So, the application (upanaya) "Etaccaivam" can be understood as: "Etat dehah evam karyaprakaram". Finally, the deduction (Nigamana) "Evam tat" can be understood as "Tasmat buddhimatkaranam". In the view of Prabhacandra, the above mentioned "Patra" (letter) is an example of the fallacy of inference, because of the corrupted components of the inference i.e. Pratijna, Hetu and Udaharana. The "Kalatyayapadista" like faults are there in it. Apart from this, the word "Prasvapa", which is used in "Pratijna-vakya", may create confusion with the concept of Buddhist "Prasvapa" means "Moksa" or libera See-"Just pritisevanayob", Prameya kamala-martanda, p. 688. 2. See "Vidlr labhe", Ibid., p. 689. 172 AcArya ratna zrI dezabhUSaNa jI mahArAja abhinandana grantha

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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 Vidyananda (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 Prabhacandra also defines "Patra" in the similar way. Vidyanand has given an example for "Patra" in the following way : "Citradyadantaraniyamarekantatmakatvatah. Yadittham na tadittham na yatha-kinciditi trayah. Tatha sedamiti proktau catvarovayava matah. Tasmattatheti 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 "Citrat", stands for "Anekantatmakan" i.e. variable. Pronoun have been read in Sanskrit grammar as : sarva visva yat etc. So, after which "Yat" exists, that is "Yadanta". means the word "Visva". "Raniyam" means "Sabdaniyam" or called. So, which is called by the word "Visva" is known as "Visvam" i.e. universe or world. In this way the Pratijna "Citrat yadantaraniyam" will be transformed as "Anekantatmakam visvam". "Areka" means "Sambaya" or doubt. In the "Nyaya-sutra" of Nyaya philosophy there is a aphorism "Pramana-prameya-samsaya" etc. So, concentrating on this aphorism, after which "Sambaya" is read, that is "Arekanta". Of which this read word is the soul, that is "Arekantatmakam", stands for "Prameya" and to express its mode 'tva" is used. In this way the Hetu "Arekantatmakatvatah" can be transformed as "Prameyatvat". "Yadittham na (bhavati)" stands for "Yat anekantatmakam na (bhavati)", "Na tadittham" for "Prameyatmakam na (bhavati)" and "Yathakincit" for "Yatha na kincit". So, Udaharana "Yadittham na tadittham yathakincit" can be transformed as "Yat anekantatmakam na bhavati tat prameyatmakam na bhavati yatha na kincit". According to Vidyananda the above mentioned three members i.e. Pratijfia, Hetu and Udah 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 "Tatha cedam" stands for "Prameyatmakam ca idam visvam" and in the similar way the Nigamana "Tasmattatha" for "Tasmat anekantatmakah". 1. Prameya-kamala-martanda, pp. 686-689. 2. Ibid., p. 584. 3. "Prasiddhavayavam vakyam svetasyarthasya-sadhakam. Sadhu gudhapada prayam patramahuranakulam., --Patra-pariksa (Vidyananda), p. 1. "Svabhipretartha-sadhananavadya-gudha-pada-samuhatmakam prasiddhavayava-laksanam pramanam", Prameya-kamala-martanda, p. 584. 5. Patra-pariksa p. 10 (V. 1.2). 6. Nyaya-sutra, 1.1.1. vakyan jaina darzana mImAMsA 173

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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 AcAryaratna zrI dezabhUSaNa jI mahArAja abhinandana anya