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Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s4: Concept of Sabhā

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c5.s4

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English

Concept of Sabhā

c5.s4.1

Asaṅga has described six types of court rooms for holding the *vādas*: (i) *rājakula* — the royal palace, (ii) *yuktakula* — the residence of some officer, (iii) *parṣatsattvā* — assembly, (iv) *dharmārthakuśala-śramaṇabrāhmaṇa-* vāsa — the places where the śramaṇas are available, (v) residence of brāhmaṇas adept in *dharma* or brāhmaṇas adept in *dharma* are available, (vi) *dharmārthakarmasattvā* — places where persons desirous of learning *dharma* are present.

c5.s4.2

Rājaśekhara has described the assembly hall, arrangements for seats, etc. in it for holding *kāvyakāra-parīkṣās* (examination of poets) and *śāstrakāra-parīkṣās* (examination of scholars). The assembly hall should have sixteen pillars, for doors and eight *mattavāraṇīs*, with one platform with the royal seat for the king (he is supposed to preside in all the *parīkṣās*). The poets, scholars of diverse knowledge systems, artists, etc. are assigned places in the assembly hall. This assembly hall served the purpose for holding all sorts of *vādas* — *vādas* for judging the quality of a new poet or the acquisitions of an emerging scholar. Even when speaking as an *ācārya* of Alaṃkāraśāstra (literary theory) and making recommendations to a poet-king, Rājaśekhara wants the *śāstrakāra-parīkṣās* to be held in between the poets meets, as “wine alone does not taste good, it required some snacks to be combined with”.²⁷

c5.s4.3

*Vādin* (proponent/disputant), *prativādin* (respondent), *prāśnika* (jury) and *sabhya* (member of the assembly) — these are said to be the four pillars of *vāda*.²⁸ A king should employ only those as the members of the *sabhā* who are religious, well tested, and can bear the *dhūḥ* (brunt) of *vyavahāra* (issues for debate/petitions) like good bulls. They should be adept in Dharmaśāstras, should come from good families, should always speak truth, and should consider a friend or a foe as equal.²⁹

c5.s4.4

In fact, *sabhā* came to be known as an institution for the progress of *vāda*-tradition. There is a floating verse about the *sabhā* which says:

c5.s4.5

There is no *sabhā*, if elders are not there. They are not elders if they do not give ruling according to *dharma*. *Dharma* is not *dharma* if it is without truth, and *truth* is not *truth* if it is mingled with cheating.

c5.s4.6

In *Mahābhārata*, Draupadī before initiating her debate, which is being discussed in the next chapter, recites this verse. Nārada in his Smṛti repeats it in the context of a judicial court (see Chap. 5).

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