Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s2.21

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).