Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s11: Types of Debates, Dialogues and Discussions

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s11

Language: English

Types of Debates, Dialogues and Discussions

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There can be several types of *kathā*, a generic term for all types of debates, dialogues and discussions in the Sanskrit intellectual discourse. While they have been classified into two types according to their nature — friendly or hostile — there can be other norms for classification. Depending on the subject or theme of discussion, debate or dialogue, *kathā* can be philosophical, legal, social or religious. In respect of the occasion and venue, it can be occasioned, pre-planned or impromptu. It may be held on a public platform, in an institution like royal court, a temple or a monastery. There are occasioned debates — a *kathā* may ensue out of a challenge by a person desirous of entering into a scholastic combat or discussion. It may be arranged in an institutionalized form, held regularly in a selected place, or it can be started by a sudden and unexpected turn of a situation.

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Sometimes out of strange circumstances, a person is forced to enter into the debate. Carried out spontaneously in an instant reaction the debate in such cases presents a human drama. A person is helplessly thrown into a debate out of sheer compulsion of the situation and is either forced to stand for an issue.

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One such debate occurred when Draupadī in a most humiliating way was dragged into the court of Duryodhana and was asked to become a slave, she started pleading her case. As per the original version, Kṛṣṇa does not appear to supply the chain of *saries*, neither there is an actual attempt to disrobe her. She is teased and molested. She makes an appeal to the elders in the assembly and raises a question — whether her husband was authorized to make her a bet when after putting himself on stake, he had lost and become a slave himself. Draupadī not only pleads her own case, she is able to generate a public opinion in her favour. This whole unsavoury happening was conceived by the authors of *Mahābhārata* as an impromptu debate. The court of Duryodhana became an assembly for debate; Draupadī was the petitioner (*vādin*). Duryodhana and his accomplices became the respondents. This debate is being further discussed in the next chapter.

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One more instance of a debate having started unexpectedly was the dialogue between Śaṅkarācārya and a *cāṇḍāla* (scavenger, sweeper). It has been described by Mādhava in his *Śaṅkaradigvijaya*, and in several other works like *Bhagavatpādābhyudaya* and *Bṛhacchaṅkaravijaya*.⁶² Going on the way of Varanasi, Śaṅkarācārya with his entourage is confronted by the scavenger. When asked to move away, he points out that ascetic does not practise what he preaches and there is a contradiction between the Vedāntic idea of spiritual unity and the caste notion of untouchability. The sweeper asked him:

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Do you want to remove the *annamaya* from the *annamaya*, the consciousness from the consciousness by asking me to move away? Are you forsaking the body or the soul by asking me to move away? Does the Sun reflect in the waters of Ganges or in a pond used by the sweepers differ? What is this confusion of difference between a *vipra* and a *śvapaca* (scavenger) in the vast *sea* of bliss?⁶³

Linked texts (2)

Manīṣāpañcaka — Śaṅkara, Sanskrit
Śaṅkaradigvijaya — Sāyaṇa, Sanskrit