One of the canonical Indian philosophies or darśanās is nyāya. While reading the basic literature and related articles on tarka (formal argument) and vāda (formal discussion) recently, some points struck home very deeply.
But first, some background. From literature ca. 200 BCE onwards, there are have been described four traditional types of Indian discussions: saṃvāda, vāda, jalpa, and vitaṇda. The first is a bit mystical and is used for Guru-śiṣyās discourses as described, e.g., in the upaniṣads. The second type refers to discussions aimed at discovering truth acceptable to all discussants while the third and fourth relate to arguments aimed at the victory of one side, a zero-sum outcome. Consider this quote:
In the context of the enervating and exacerbating WhatsApp forwards by the proponents and opponents of the various political parties in India, it is worth understanding that jalpa (straw-man arguments, casuistry, trolling, etc.) and vitaṇda (squabbling, lying, mindless refuting, attacking the opponent instead of his argument, etc.) have been used for millenia in India and have been described extensively. But they are disreputable and divisive, and not the only types of discussion that can be done.
We can safely assume that all Indians want their country to progress. Let us discuss using vāda instead of trying to denigrate each other using jalpa and vitaṇda. After all, hasn't vāda proved its worth many times over in the development of the universal and elegant darśanās, the renowned universities of ancient India, and put into practice the open-minded and open-hearted ṛg vedic principle of "āno bhadrāḥ kratavo yantu viśwataḥ" (let noble thoughts come from everywhere - R.V. 1.89.1)?
But first, some background. From literature ca. 200 BCE onwards, there are have been described four traditional types of Indian discussions: saṃvāda, vāda, jalpa, and vitaṇda. The first is a bit mystical and is used for Guru-śiṣyās discourses as described, e.g., in the upaniṣads. The second type refers to discussions aimed at discovering truth acceptable to all discussants while the third and fourth relate to arguments aimed at the victory of one side, a zero-sum outcome. Consider this quote:
The merit and esteem of each of these types of discussions ... [are graded by:]and this one:
- the honesty of their purpose
- the quality of debate
- the decorum
- the mutual regard of the participants
Udyotakara in his Nyaya Varttika further explains that this threefold classification [of discussion and argument] is according to the nature of the debate and the status of the persons taking part in the debate.(both from DharmaWiki's types of discourses - words in [] are my paraphrases)
Thus, by implication, the goal of a vāda is establishment of truth or an accepted doctrine; while that of the other two hostile debates, jalpa and vitaṇda, ... [seek only to defeat by any means] ... the opponent.
- The first variety, vāda, is an honest, peaceful and congenial ... debate ... to explore the various dimensions of a subject ... [to] establish ‘what is true’. The Vada, at its best, is a candid friendly discussion ... in the spirit of: ’let’s sit-down and talk’.
- The other two are hostile arguments ... between rivals who desperately want to win.
In the context of the enervating and exacerbating WhatsApp forwards by the proponents and opponents of the various political parties in India, it is worth understanding that jalpa (straw-man arguments, casuistry, trolling, etc.) and vitaṇda (squabbling, lying, mindless refuting, attacking the opponent instead of his argument, etc.) have been used for millenia in India and have been described extensively. But they are disreputable and divisive, and not the only types of discussion that can be done.
We can safely assume that all Indians want their country to progress. Let us discuss using vāda instead of trying to denigrate each other using jalpa and vitaṇda. After all, hasn't vāda proved its worth many times over in the development of the universal and elegant darśanās, the renowned universities of ancient India, and put into practice the open-minded and open-hearted ṛg vedic principle of "āno bhadrāḥ kratavo yantu viśwataḥ" (let noble thoughts come from everywhere - R.V. 1.89.1)?
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