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Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c7.s3: Asaṅga on the Types of Vāda

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c7.s3

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English

Asaṅga on the Types of Vāda

c7.s3.1

Next to Gautama and Caraka, Asaṅga (around fourth century CE) discussed the concepts and categories of debate in a most elaborate way in his *Yogācārabhūmi* and *Abhidharmasamuccaya*. He used the term *hetuvidyā* for logic and defined it as "perception at hand by reason of careful consideration".⁶²

c7.s3.2

Asaṅga defined six kinds of *vāda* — (i) *vāda* (utterance in general), (ii) *pravāda* (worldly declarations), (iii) *vivāda* (quarrels), (iv) *apavāda* (rebukes), (v) *anuvāda* (consistency of remarks), and (vi) *avavāda* (precepts, guidelines).⁶³

c7.s3.3

On the basis of *pratijñā* (thesis) *vāda* is of two kinds — *svabhāva* (*vāda* of intrinsic nature) and *viśeṣa* (*vāda* of particular nature). On the basis of *hetu* it is of eight kinds — (i) *pratijñā* (upholding the thesis), (ii) *hetu* (giving the reason), (iii) *udāharaṇa* (example), (iv) *sārūpya* (similarity of example), (v) *vairūpya* (dissimilarity of example), (vi) *pratyakṣa* (right perception), (vii) *anumāna* (inference), and (viii) *āptāgama* (concluding with reference to the authorities).

c7.s3.4

All in all, this makes ten kinds of *vāda*. Asaṅga has expanded *pañcāvayava-vākya* (five-member syllogism) as defined in *Nyāyasūtra* to make these ten types. But he has further elaborated upon the varieties based on similarity and dissimilarity of the examples. There are five varieties based on *sādṛśya* (similarity) — *liṅgasādṛśya*, *svabhāvasādṛśya*, *karmasādṛśya*, *dharmasādṛśya* and *hetuphalasādṛśya*. Asaṅga has extensively dealt with the varieties of *pratyakṣa* (perception) which do not generally come in practical use. His treatment of *vādālaṁkāra* (adequacies of debate) is noteworthy. He describes five types of *vādālaṁkāras*: *svaparasamayajñāna* (the debaters have knowledge of their own and other's systems), (ii) *vākkaraṇasampannatā* (they are equipped with the accomplishment in oratory), (iii) *vaiśāradya* (they are skilful), (iv) *sthairya* (they are firm), and (v) *dākṣiṇya* (they are generous). Under *vākkaraṇasampannatā*, Asaṅga enumerates five *guṇas* (qualities) and nine *ākārās* (gestures). The five *guṇas* are *agramyatā* (being non-rustic), *laghutā* (being at ease), *tejasvitā* (brilliance), *sambaddhatā* (coherence) and *svārthatā* (meaningfulness). The nine gestures are *anākula* (remaining undisturbed), *asaṁrabdha* (not exhibiting violence), *gamaka* (communicability), *mita* (being precise), *arthayukta* (being cogent), *kālana* (maintaining time), *sthira* (sticking to the point), *dīpta* (illumination of speech, clarity) and *prabaddha* (continuity). The concept of surrender by one of the debaters (*kathātyaya*) is very significant in Asaṅga, in the Nyāya traditions it has not been taken into account independently. Asaṅga takes a detailed note of it in his treatment of *vādinigraha* (capturing a disputant). If none of the debaters is unable to continue the discussion then it is *kathāsāda*. If there are defects in the debate, they are treated as *vāg-doṣas*. Asaṅga elaborates upon thirteen kinds of surrenders through declaration (*vāg-vijñapti*) — by the way of saying that mine was not good, yours was good, mine was not well-considered, yours was well considered, mine was not cogent, yours was, etc. The blemishes are *ākulavacana* (confused language), *samrambha* (violence), *agamakatva* (incomprehensibility), *amita* (digressions), *akālana* (mistimed), *asthira* (inconsistent), *adīpta* (obscure) and *aprabaddha-vacana* (staggering). A disputant should proceed for debate only after careful consideration of merits and demerits of the assembly and of skills. Knowledge, confidence and ingenuity are the three desired attributes for any debater.⁶⁴

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