Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t3.7

c6.s5.t3.7

presents a complete structural design for the analysis of a *vāda* text. The thirty-two *tantra-yuktis* enumerated by Kauṭilya are — *adhikaraṇa* (chapter), *vidhāna* (table of contents), *yoga* (scheme of sentences), *padārtha* (explanation of words), *hetvartha* (indicating the reasons), *uddeśa* (listing of contents), *nirdeśa* (elaboration of contents), *upadeśa* (advice), *apadeśa* (reference to other views), *atideśa* (incorporation of one theme in the other), *pradeśa* (separating the topics to be discussed subsequently), *upamāna* (explaining through similitude), *arthāpatti* (implication), *saṁśaya* (doubt), *prasaṅga* (application of one context to the other), *viparyaya* (vice versa, contrariety), *vākyaśeṣa* (incomplete sentence to be explained through inherent meaning), *anumata* (acceptance of the views of others), *vyākhyāna* (heightened speech), *nirvacana* (etymological explanation), *nidarśana* (illustration), *apavarga* (ending), *svasaṁjñā* (explaining a word through another one), *pūrva-pakṣa* (the prima facie view), *siddhānta-pakṣa* (the principle), *ekānta* (exclusive view), *anāgatāvekṣaṇa* (summing up the issues to be taken up later), *atikrāntāvekṣaṇa* (resume), *niyoga* (demarcation), *vikalpa* (option), *samuccaya* (simultaneity) and *ūha* (investigation).⁹⁵