Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t7: Milindapañho
Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t7
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Milindapañho
c6.s5.t7.1
*Milindapañho* is a meta text of debate in Pāli compiled around second century BCE. It forms the dialogues and debates between Milinda (Greek ruler Minander) and Buddhist monk Nāgasena. Milinda is said to be well versed in the practice of *vitaṇḍā* (destructive debate) and it was difficult to conquer him in arguments.¹⁰⁰
c6.s5.t7.2
He first asked monk Nāgasena — “Bhante Nāgasena! will you enter into *saddhi* (debate) with me?” Nāgasena said — “If you want to have Paṇḍitavāda with me, I will talk to you, but if you want to have Rājavāda with me I will not talk to you.” Asked about the difference between Paṇḍitavāda and Rājavāda, Nāgasena says:
c6.s5.t7.3
The paṇḍitas argue with each other, one of them would refute what the other has said, but he will not be punished for this refutation. This is Paṇḍitavāda. But if one enters into a debate with the king and refutes what the king has said, he will be punished. This is Rājavāda. I can have a Paṇḍitavāda with you and not the Rājavāda.
c6.s5.t7.4
Being assured by King Milinda or Minander that he intends to enter simply into a Paṇḍitavāda with the monk,¹⁰¹ the latter enters into a discussion with the king, which leads to one of the most fascinating, intense and profound debates in the world history of *vāda* as recorded in *Milindapañho*.
c6.s5.t7.5
Milinda is inquisitive; he goads the monk with piercing queries, but also allows and facilitates the discussion with persistent request for illustrations. Nāgasena obliges him by using profuse illustrations to corroborate his theses.
c6.s5.t7.6
It is in the fourth chapter titled as Meṇḍakapañho that Milinda assumes a challenging tone, and confronts the monk with sharp questions. The word *meṇḍaka* stands for the horns of rams ready to fight. Milinda finally praises the debating skills of Nāgasena and agrees that Nāgasena has crushed the theories of the rivals (*paravādas*).¹⁰²
c6.s5.t7.7
Nāgasena rules out the migration of soul from one body to other and also establishes the theory of rebirth. He explains it with the example of lamp enlightened by another lamp.¹⁰³
c6.s5.t7.8
Sometimes the debates turned into secret talks, not to be made public. For this both the debaters had to be highly proficient in their own branch of learning. Earlier this had happened in the debates of scholars with Yājñavalkya. During the course of prolonged discussions between Monk Nāgasena and King Milinda, both the discussants felt the needs to move to a secluded place. Milinda prepared for such a debate after observing eight vows for seven days,¹⁰⁴ and then sought a meeting with the monk in a completely secluded place where they might not be disturbed.
Linked texts (1)
- Milindapañha — Pāli