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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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