Pramāṇa · Search · About · API

Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s2: Vāda, Protests and Dissents

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s2

Language
English

Vāda, Protests and Dissents

c5.s2.1

Śvetaketu, who is being discussed in the next chapter here, is the first person to have raised a voice of protest against sexual exploitation of women. He also introduced a revolutionary change in the social practices. The Cārvākas always served as a protestant group that questions the prevailing norms and lifestyles (see Chaps. 2 and 4).

c5.s2.2

The question as to what extent protests and dissents are possible in a society, which has glorified *vāda* to a great extent, needs consideration. To a certain extent, a vigorous tradition of *vāda* has served as an outlet for the release of violence and has helped in keeping the voices of protests and dissents muffled. Pratap Chandra says:

c5.s2.3

Terms like protest, dissent, heterodoxy (in a generalized sense), deviation from the mainstream, etc. are irrelevant in the Indian context. Ideological divergence obtaining in a plural context cannot be expressed in a terminology clearly implying a non-linear situation. It is indeed a pity that a modern scholar has been obliged to point out chinks in a non-existent monolith. But such are the consequences of a failure to critically evaluate the historical model before putting it into use.²⁰

c5.s2.4

But then the dynamics of *vāda* themselves provided occasions for meaningful protests and raising the voices of protests. Śvetaketu, had protested against men’s oppression of women and had told his father: “I raise my voice of dissent against such law. Henceforth no man will forcefully take any woman.” The story of Sulabhā from *Mahābhārata* (see next chapter) brings out a woman’s fight against man’s pretensions and arrogance.

c5.s2.5

It is interesting to note that voices of dissent were raised in the very tradition of Vedānta against the caste system. While Śaṅkara, Rāmānuja and even Madhva in their *bhāṣyas* agreed with the injunctions of Bādarāyaṇa in *Apaśūdrādhikaraṇa*²¹ on denying the knowledge of *Brahman* to the lower castes, Rāmānuja, Rāmānanda and several medieval saints, preaching their philosophy, stood against the caste system.

c5.s2.6

The Lokāyatikas, Ājīvakas, the Sikh *gurus*, Kabīr (1398–1448), Vasava and B.R. Ambedkar raised the voices of protest against the system. They fought against hierarchies, feudalism and tyranny also. It is in the literary traditions — poetry, drama and fiction — that we find *vāda* reverberating with notes of dissent and protests. Chap. 6 of this work is devoted to documenting some of the literary pieces voicing such notes. Poets like Bhartṛhari, Bhavabhūti and Bilhaṇa have raised their voices of protest against the kings, as well as social and political institutions. *Mahiṣaśatakam* of Vāñchānātha (also known as Vāñcheśvara, and a descendant of Govinda Dīkṣita) is a powerful text against a ruler, the oppressive system and exploitation.²²

c5.s2.7

*Vāda* worked for erasing boundaries and watertight compartments. Max Weber says:

c5.s2.8

Without becoming a non-Hindu, a Hindu could accept highly important, most characteristic doctrines which every denominational Christian would consider *exclusively* his own. In Hindutva a teaching may be *orthodox* without being blindly valid, indeed the doctrinal fluidity of Hinduism is not incidental, but rather, the central, the central issue of religion, as we conceive it.²³

c5.s2.9

The atmosphere conducive to free dialogues led to equilibrium. *Vādas* also served as platforms for purging the violence in various groups and thus served as catalysts for bringing harmony and peace. Jainism, Buddhism and Ājīvakas arose parallel to the orthodox priestly systems. It could be possible in this system that the *gṛhasthas* (householders) who paid the priests for rituals also gave alms to the Buddhist monks.

c5.s2.10

Suppression of debates and resistance to them leads to the erosion of democratic systems and values. There are standpoints. Sticking to any one of them, may lead to clashes. Truth may emerge from them out of constant dialogues and conversations.

c5.s2.11

The royal courts served as academies and provided a platform for exchange of thoughts and ideas between diverse sects and philosophical schools. The spirit of *vāda* in the broad sense of the term is reflected in the edicts of King Aśoka, which give the message of harmony:

c5.s2.12

King Priyadarśī Devānam Priya, wishes that all [religious] sects should live [harmoniously] everywhere in [his dominions], for all of them want self-control and purity of thought; . . . there is no person who is not devoted to a particular religious sect; [the King] honours all sects. . . .

c5.s2.13

. . . there should be no extolment of one’s own sect or disparagement of other sects . . . other sects should be honoured in every way on all occasions.

c5.s2.14

. . . whosoever extols his own sect and disparages other sects . . . injures his own sect severely. . . .

c5.s2.15

. . . this indeed is the desire of King Priyadarśī Devānam Priya that followers of all sects should be well informed [about others] and acquire benevolent thoughts. . . .

c5.s2.16

. . . all the religious sects have been honoured by me with various kinds of honours.

c5.s2.17

. . . The *dharma-mahāmātras* are occupied with all the religious sects — the brāhmaṇas, the Ājīvakas, Nirgranthas — with these and other sects.

c5.s2.18

— From the Edicts of Aśoka: R.E. VII Shahbazgarhi, R.E. XII, XIII, XI and VII

c5.s2.19

On the other hand, the people belonging to the establishment were afraid of those who indulged in *vādas*. The philosophers like the Lokāyatikas or Cārvākas were also regarded dangerous because they constantly raised questions and debates. The kings were advised not to pay attention to them. When Bharata visits Rāma in Citrakūṭa the later asks him — “O dear one! do you keep away from the brāhmaṇas who are Lokāyatikas? They are skilled in creating disasters, foolhardy and think themselves as very knowledgeable!” (see Chap. 2).

c5.s2.20

So much importance was attached to *vāda* that Kṛṣṇa while enumerating his glorious forms (*vibhūtis*) describes *vāda* as one of his *vibhūtis*: *vādaḥ pravadatām aham* (*Gītā* X.32) — I am *vāda* amongst the disputants. Śaṅkarācārya in his *Bhāṣya* talks about *pravadatām* as implying three forms of *kathā* (discussion) — *vāda*, *jalpa* and *vitaṇḍā*. Amongst these, *vāda* is the best as it leads to the truth.

c5.s2.21

The tradition therefore respected the *paṇḍits* who promoted *vāda* tradition. This tradition could also carry the spirit of challenge to the highest limits. Udayana a tenth-century philosopher came to be worshipped for having proved the existence of God. But Udayana could also challenge the Lord of Jagannātha when denied access to the temple at Purī. Myths and legends came to be woven around the great practitioners of *vāda*. Śrīharṣa, a well-known philosopher and poet, is said to have entered into debate even with the goddess of learning (Sarasvatī) and ultimately defeated her. Owing to their debating skills, some of the scholars are better known by the titles such as *vādībhasiṁhasūrin* (lion for the elephant-contenders in *vāda*), *prativādibhayaṁkara* (terrific for the respondents) and *vādirāja* (king amongst debaters), and their real names have sunk into oblivion. Siddhasena Divākara is eulogized in the following terms in *Ādipurāṇa*: “He was lion for the opponents in debate who were like elephants before him. He was lion of the theories.”²⁴ Varadācārya alias Alagiya Maṇavala, who flourished in thirteenth century CE was a reputed author in philosophy and Tantra, was known as *vādikesarin* (lion among the debaters).²⁵ Aṇṇagarācārya (14th-15th century CE) was called *prativādibhayaṁkara* (frightful to the opponents in debate). Vedāntadeśika (Veṅkaṭanātha) was given the title of *Kavitārkikacakravartī* (sovereign of poets and logicians).

Linked texts (4)