Arya Samaj

Shishya · Posted: Thu Apr 19, 2007 1:14 am Post subject: Vaada, Jalpa and Vitandaa

Vaada, Jalpa and Vitandaa
A Very Short Introduction to the Three Types of Kathaa

The second chapter of the first book of the Nyaaya Sutras discusses the various kinds of kathaa or dialogue as well as the different types of argumentation that can arise during them. I present a partial summary of the contents of that chapter below.

Vaada (discussion) is that kind of dialogue in which a thesis (paksha) and an anti-thesis (prati-paksha) regarding the same subject are advanced by opposing sides. Each side seeks to support their position and defeat that of their opponent by means of taking recourse to proofs (pramaana) and syllogistic reasoning (avayavaa). The overall purpose of Vaada for both parties is to discover the truth – whether they ‘win’ or ‘lose’ the argument is of little to no importance. For this reason, Vaada is traditionally associated with the quality of sattva or purity.

By ‘proofs’, something very specific is meant, and this is directly related to how syllogistic reasoning is to be employed. The system of Nyaaya recognizes four primary means of acquiring right knowledge, also referred to as ‘proof’ or ‘pramaanas’. These are:

1. Perception: This is that knowledge which arises from the contact of a power of perception (indriya) with its object (artha). The qualifications of a perception are:

2. Inference: This is that knowledge gained of a thing through reasoning based on a prior perception. The kinds of inference are:

3. Comparison: This is that knowledge gained of a thing through its similarity or dissimilarity to a thing previously known.

4. Verbal Testimony: This is that knowledge gained through the declaration of a reliable person. It can refer to two types of thing:

Nyaaya also accepts the existence of other means of acquiring right knowledge, but sees them as being included under the four above-mentioned categories. These four, however, have been chosen for their role in how the syllogism is formed.

The logically correct syllogism consists of five members (avayavaa). They are:

1. Proposition: This is the statement of that which is to be proven. In traditional discussions, the proposition is typically one derived from a scriptural statement of which the meaning is not clear and which is to be clarified through dialogue with the learned. For this reason, it is aligned with Verbal Testimony.

2. Reason: This is the grounds upon which the Proposition is based, usually formulated as a general rule. The Reason is directly connected with Inference.

3. Example: This is a familiar instance which demonstrates the reliability of the Reason and which (usually) anyone can verify for themselves. The Example, therefore, is based upon Perception.

4. Application: This is the demonstration of the way in which the Reason pertains to the case in the Proposition. The Application is the result of Comparison.

5. Conclusion: This is the restatement of the Proposition in light of the Reason, Example and Application. It is the summary of the entire syllogism, and is therefore connected to all the means of acquiring right knowledge.

Example 1:

Proposition: There is fire on the hill.
Reason: For there is smoke coming from the hill, and wherever there is smoke, there is fire.
Example: That wherever there is smoke, there is fire can be seen in the case of a kitchen.
Application: Now, just as in the case of a kitchen, there is smoke coming from the hill.
Conclusion: Therefore, there is fire on the hill.

Example 2:

Proposition: Sound is non-eternal.
Reason: For sound is produced, and whatever is produced is non-eternal.
Example: That whatever is produced is non-eternal can be seen in the case of a pot.
Application: Now, just as in the case of a pot, sound is something which is produced.
Conclusion: Therefore, sound is non-eternal.

Jalpa (wrangling) is that kind of dialogue in which one or both of the parties involved is primarily interested in victory rather than establishing the truth. For this reason, it is traditionally associated with the quality of rajas or passion. It is similar to Vaada in that both sides are advancing a thesis which is supported by proof and syllogistic reasoning. In Jalpa, however, one or both of the opponents resorts to the use of less-than-honourable tactics to defeat the argument of the opposition. These are:

1. Quibbling: This is intentionally misinterpreting something the other party has said. It has three primary forms:

2. Futile Rejoinder: This is to oppose an argument which is clearly formally correct on the grounds that its Reason does not warrant the Conclusion due to some extraneous or exaggerated defect.

Vitandaa (cavil) is that kind of dialogue in which the only interest of one of the parties involved is to attack and defame the other. For this reason, it is traditionally associated with the quality of tamas or ignorance. It is formally similar to Jalpa, except one side, rather than setting up and defending an anti-thesis, simply resorts to attacking the thesis of his opponent by any means available, honourable or dishonourable.

niranjan · Posted: Thu Apr 19, 2007 11:09 pm Post subject:

Hi Shishya , thanks a lot. This will definetely help us very much. We sure are indebted to you. Very Happy

As Buddha said " The gift of knowledge is the greatest of all gifts."

Can you tell us from where the nyaaya sutras are taken from . Is it from the vedas or from some other books or scriptures or is it an independent book. When is its origin , and who originated it ?

I also urge the readers to make a careful study of what shishya has to say with respect to Vaada , which will enrich us very much.

Shishya · Posted: Fri Apr 20, 2007 4:15 am Post subject:

Namaste Naranjan,

The Nyaaya Sutras are said to have been composed by Gotama (also sometimes referred to as Akshapaada or Gautama Akshapaada) sometime around 550 B.C.E., and is one of the Shad Darshana or Six Branches of Vedic Philosophy (the others being Vaisheshika, Sankhya, Yoga, Purva Mimamsa and Uttara Mimamsa a.k.a. Vedanta). Although it has been greatly overshadowed by the presently popular schools of Yoga and Vedanta, scholars understand that Nyaaya is the foundation of all the other Darshanas, for it expounds the means whereby one may determine the truth in regards to any particular subject matter. Therefore, it is not uncommon to find many references to Nyaaya principles in all the other Darshana Sutras, and many of the arguments put forth in those Sutras rely upon Nyaaya-style reasoning. Thus, for example, when we read in the Brahma Sutras (Vedanta) short, almost cryptic phrases like: "On account of uniformity of teaching" (I:10), we can only correctly understand it if we have a solid background knowledge in the techniques of Nyaaya, for the statement is actually a condensed part of a syllogism, namely, a Reason (as described above). It is my personal opinion that if people spent more time on Nyaaya as a preparation, then the time later spent on Scriptural Study, Yoga and Meditation would be much more fruitful.
_________________
Namaste,

Shishya
ॐ

ॐ सह नावतु । सह तौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ॥
"Together may we be protected. Together may we be profited. Together may we do a hero's work. May we learn intelligently. May we never hate one another."
-Brihadaranyaka & Taittiriya Upanishads

niranjan · Posted: Fri Apr 20, 2007 12:35 pm Post subject:

niranjan · Posted: Fri Apr 20, 2007 12:41 pm Post subject:

Here are good descriptions of Vaada, as stated by Shishya in the thread , 'Krishna: Zorba the Buddha' .

Vaada: discussion; a kind of debate between two parties -- the exponent and the opponent -- on a particular subject. Each party tries to establish its own position and to refute that of the other, arguing against any theory propounded by the other. Both, however, are trying to arrive at the truth by applying the methods of reasoning and logic. This is an effective and efficient way to reach valid knowledge if both parties are honest and free from prejudices.

niranjan · Posted: Fri Apr 20, 2007 12:45 pm Post subject:

"Together may we be protected. Together may we be profited. Together may we do a hero's work. May we learn intelligently. May we never hate one another."
-Brihadaranyaka & Taittiriya Upanishads

Hey Shishya, you sure are a human personification of this noble teaching of the Upanishads, and a great role model for us all.

Shishya · Posted: Fri Apr 20, 2007 3:22 pm Post subject:

Namaste Naranjan,

Thank you very much for the kind words. namaste

The quote above is from a site that gives a fairly good summary of (Navya) Nyaaya. I have been reluctant to give the link, however, for the author follows the later Nyaaya scholars and their works rather than the original Nyaaya Sutras by Gotama. (For example, his description of Jalpa, according to the Sutras (I.2.2.), is not entirely correct. And instead of the original term 'Vaada' he uses the term 'Badha' popular in later writings such as the Bhasha Pariccheda, etc.) Therefore, take everything you read there with a grain a salt. Nonetheless, it is useful for getting a rough idea of the overall purpose of the philosophy.

Indian Logic Forum

P.S.: Don't bother trying to sign up to participate at this particular forum. They only accept Ph.D. level scholars over the age of 40... Rolling Eyes

_________________
Namaste,

Shishya
ॐ

ॐ सह नावतु । सह तौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ॥
"Together may we be protected. Together may we be profited. Together may we do a hero's work. May we learn intelligently. May we never hate one another."
-Brihadaranyaka & Taittiriya Upanishads

niranjan · Posted: Fri Apr 20, 2007 9:45 pm Post subject:

Trust me, I am sure the Rishis and Swami Dayananda Saraswati are very proud of you. Very Happy

niranjan · Posted: Mon Apr 23, 2007 6:50 pm Post subject:

Vasishta to Prince Rama

Yoga Vasishta Ramayan (II-18) says:
Though human in origin, an exposition of truth is to be accepted; otherwise even what is regarded as divine revelation is to be rejected. Even a young boy's words are to be accepted if they are words of wisdom; else reject it like straw even if uttered by Brahma the creator."

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Sri Sankara, the famous Advaita philosopher, makes this point in his commentary on the Bhagavad Gita 18.66:

" ...... The appeal to the infallibility of the Vedic injunction is misconceived. The infallibility in question refers only to the unseen force or apurva, and is admissable only in regard to matters not confined to the sphere of direct perceptions etc. ..... Even a hundred statements of sruti to the effect that fire is cold and non-luminous won't prove valid. If it does make such a statement, its import will have to be interpreted differently. Otherwise , validity won't attach to it. Nothing in conflict with the means of valid cognition or with its own statement may be imputed to sruti."

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Vacaspati Misra, the author of Vamati, says, "Even one thousand scriptural statements cannot transform a jar into a piece of cloth".

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We must take up the study of the superconscious state just as any other science. On reason we must have to lay our foundation, we must follow reason as far as it leads, and when reason fails, reason itself will show us the way to the highest plane. When you hear a man say, “I am inspired” , and then talk irrationally, reject it. Why? Because these three states-instinct, reason, and superconsciousness , or the unconscious, conscious, and superconscious states-belong to one and the same mind. There are not three minds in one man, but one state of it develops into the others. Instinct develops into reason, and reason into the transcendental consciousness; therefore, not one of the states contradicts the others. Real inspiration never contradicts reason, but fulfils it. Just as you find the great prophets saying, “ I come not to destroy but to fulfil” , so inspiration always comes to fulfil reason, and is in harmony with it.
---Swami Vivekananda

Is religion to justify itself by the discoveries of reason, through which every other concrete science justifies itself? Are the same methods of investigation which we apply to sciences and knowledge outside, to be applied to the science of Religion ? In my opinion, this must be so, and I am also of opinion that the sooner it is done the better. If a religion is destroyed by such investigations, it was then all the time useless, unworthy superstition; and the sooner it goes the better. I am thoroughly convinced that its destruction would be the best thing that could happen. All that is dross will be taken off, no doubt, but the essential parts of religion will emerge triumphant out of this investigation. Not only will it be made scientific, as scientific, at least, as any of the conclusions of physics or chemistry, but will have greater strength, because physics or chemistry has no internal mandate to vouch for its truth, which religion has.
---Swami Vivekananda

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Believe nothing, merely because you have been told it, or because it is traditional or because you yourselves have imagined it. Do not believe what your teacher tells you merely out of respect for your teacher. But whatever after due consideration and analysis you find to be conducive to the good , the benefit, the welfare of all beings, that doctrine , believe and cling to and take it as your guide.

--- Buddha

niranjan · Posted: Wed May 23, 2007 4:40 pm Post subject:

Guys and gals, Krishna advices us to be sattvic . So let us indulge in the sattvic vaada , as a means of argumentation and discussion, and keep away from the rajasic jalpa and the tamasic Vitandaa, as is taught by Vedic philosophy and the Nyaaya Sutras.

Let everyone study Vaada, and implement it. This will go a long way in vastly improving the quality of this forum, and get rid of negative discussions.

And all those who do not do so, will be sinners or error prone in the eyes of the Divine.

niranjan · Posted: Tue Jun 05, 2007 1:23 am Post subject:

Of the disputants and debaters, I am Vaada ( logic and reasoning) .

---Krishna ( Bhagavad Gita).
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The history of the world is the history of a few men who had faith in themselves. That faith calls out the divinity within. You can do anything.

---Swami Vivekananda

niranjan · Posted: Wed Aug 15, 2007 12:14 pm Post subject:

Lets analyse this verse from the Yoga Vasistha, which is a part of the Ramayana, a sacred and important scripture of the Hindus ...

Vasishta to Prince Rama.

Yoga Vasishta Ramayan (II-18) says:
Though human in origin, an exposition of truth is to be accepted; otherwise even what is regarded as divine revelation is to be rejected. Even a young boy's words are to be accepted if they are words of wisdom; else reject it like straw even if uttered by Brahma the creator."

Here we find the sage vashista exhorting us to reject that which is irrational and illogical , even if it comes from the divine itself, and to accept that which is rational and logical, even if it comes from a young boy.

And I believe this great teaching of the sage Vasishta , is very important for this world, which is plagued in religious fundamentalism and religious wars, which has created great bloodshed and suffering on earth.

As Voltaire himself said , "As long as people believe in absurdities, they will continue to commit atrocities. "
_________________
The history of the world is the history of a few men who had faith in themselves. That faith calls out the divinity within. You can do anything.

---Swami Vivekananda

niranjan · Posted: Wed Nov 28, 2007 3:01 pm Post subject:

Logic as an explicit analysis of the methods of reasoning received sustained development originally in India before the other civilizations , the chinese and the greek , which are the only civilizations along with India that developed the systems of logic in a clear, detailed and unambigous manner.

So India was the first nation and civilization that studied and emphasized logic as the study of principles and criteria of valid inference and the method of reasoning.

http://en.wikipedia.org/wiki/Logic

http://en.wikipedia.org/wiki/Indian_Logic

http://en.wikipedia.org/wiki/Nyaya
_________________
The history of the world is the history of a few men who had faith in themselves. That faith calls out the divinity within. You can do anything.

---Swami Vivekananda