Role of VADA in Nyaya Darshan | Prof. VN JHA | Sangam Talks

Summary

Highlights

• Vada is the ideal form of discourse aimed at truth-seeking. 🌟
• Jalpa and Vithanda are forms of debate with objectives of winning and critiquing, respectively. ⚔️
• The profound traditions of dialectic help in clearer understanding and communication. 🔍
• Engaging with diverse thinking enhances knowledge conversion to wisdom. 💡
• Nyaya Shastra provides tools for logical inquiry and ethical reasoning. 🔧

Key Takeaways

• The Nyaya Darshan focuses on logic and reasoning to arrive at the truth. 🧠
• Vada, Jalpa, and Vithanda represent different forms of discourse with unique objectives. 💬
• Indian epistemology deeply values dialogue and debate as tools for knowledge acquisition. 🤔
• Bhartri Hari and Kautilya highlighted the necessity of learning from others to gain wisdom. 📚
• Modern education can be enriched by integrating ancient Indian philosophical methods. 🌱

Overview

Chapters

• 00:00 - 01:30: Introduction: Importance of Scholarship The chapter 'Introduction: Importance of Scholarship' begins with a traditional invocation, highlighting a prayer or mantra that seeks blessings for eloquence and overcoming physical handicaps. This opening sets a spiritual and respectful tone for the discussion ahead, emphasizing the transformative power of knowledge and scholarship in overcoming ignorance and achieving enlightenment. The importance of seeking wisdom, clarity, and guidance is underscored, creating a foundation for discussing the deeper themes of the chapter.
• 01:30 - 04:00: Analyzing Thoughts through Language The chapter titled 'Analyzing Thoughts through Language' begins by emphasizing the importance of developing scholarship for rigorous research. The speaker addresses their colleagues and friends, asserting the need for thorough preparation in order to delve deeply into the serious topic chosen for the conference. The speech highlights the significance of tradition in approaching such scholarly endeavors.
• 04:00 - 07:00: Tradition of Debate in Indian Philosophy The chapter discusses the tradition of debate in Indian philosophy, emphasizing the importance of cultivating analytical skills from a young age. There is a focus on three key disciplines that are integral to developing the ability to critically analyze thoughts.
• 07:00 - 09:00: Bhartrihari's Perspective on Knowledge Bhartrihari's chapter explores the abstract nature of human thoughts and the complexity involved in analyzing them. He suggests that thoughts are intimately connected to language, implying that one way to understand human cognition is through the examination of language. By studying language, you analyze thought, providing a pathway for comprehending the intricacies of human knowledge and its expressions.
• 09:00 - 12:00: Kautilya's Four Disciplines The chapter titled 'Kautilya's Four Disciplines' discusses the importance of training in order to develop the capacity to understand, analyze, and communicate. It mentions three key disciplines, the first of which is Vyakarana (grammar), which is essential for capturing the structure of language.
• 12:00 - 15:00: Nyaya and Its Components The chapter titled 'Nyaya and Its Components' seems to be discussing the concept of Nyaya, an Indian philosophical system known for its emphasis on logic and reasoning. Nyaya is recognized for its approach in understanding the capacity to relate concepts rationally. The discipline involves analyzing discourse, as making a point typically requires more than one sentence. While the summary of the full chapter isn't provided, these details hint that the chapter delves into how Nyaya utilizes logical analysis to form coherent arguments.
• 15:00 - 18:00: Types of Discourse: Vada, Jalpa, and Vitanda The chapter discusses the three types of discourse: Vada, Jalpa, and Vitanda. It highlights how discourse is an assembly of sentences and addresses the significance of these discourse forms in scholarly identification and honor. A unique title is bestowed upon individuals who excel in understanding and practicing these discourse forms.
• 18:00 - 21:00: Development and Systematization of Nyaya Shastra The chapter begins with the emphasis on the development of three core areas in the system of knowledge within Nyaya Shastra, highlighting the critical role of language in understanding, analysis, and communication. The scholar underscores the necessity of mastering language as a foundational tool for comprehending and engaging with complex concepts in Nyaya Shastra.
• 21:00 - 24:00: Navya Nyaya and Its Language The chapter titled 'Navya Nyaya and Its Language' delves into the intricate relationship between language structure and grammar. It emphasizes that grammar serves as the foundational framework for understanding and constructing language. The chapter starts with a focus on grammar as the primary tool for analyzing language and discourse. It further suggests that training in analyzing discourse is crucial, indicating its importance in linguistic and educational contexts.
• 24:00 - 29:00: Role of Nyaya in Various Disciplines The chapter titled 'Role of Nyaya in Various Disciplines' begins with the speaker reflecting on a suggestion they received, which led them to explore and present their thoughts on the subject. The discussion delves into the rich tradition of debate in various cultures, tracing its roots back to the Vedic times. It acknowledges the progression from simple conversations to more profound and structured debates, highlighting the significance of dialogue in understanding the role of Nyaya across different disciplines.
• 29:00 - 35:00: Research Methodology in Indian Tradition The chapter explores the rich tradition of dialogue in Indian epistemology, tracing its origins back to the Upanishadic period. It highlights how this dialogical mode of communication has significantly contributed to the structural depth of Indian epistemology.
• 35:00 - 41:00: Concluding Thoughts on Indian Educational System The chapter emphasizes the importance of engaging in discourse (vichara) when forming conclusions. It points out that having differing views from others is natural, and it often leads to doubts. This process of exchanging ideas and reasoning is essential in understanding and developing personal perspectives on the Indian educational system. The need for open-mindedness and dialogue is highlighted to ensure comprehensive evaluations and conclusions.

Role of VADA in Nyaya Darshan | Prof. VN JHA | Sangam Talks Transcription

• 00:00 - 00:30 Mukham karoti vachanam pangum langhayate hirim yat kripa tamaham vande paramanandam adhah ajnanati mirandhasya jnananjana shalagaya chakshur unimelitam yena tasme sri urve namah
• 00:30 - 01:00 My esteemed colleagues and friends in order to undertake a very serious kind of research you need to develop scholarship and the topic chosen for this conference is a very serious kind of topic and you need to prepare yourself to dive into it in our tradition there
• 01:00 - 01:30 were education program to develop scholarship and we were told from very childhood there is three disciplines you have to study very closely to develop this amartya capacity to analyze thoughts
• 01:30 - 02:00 human thoughts and how can we analyze human thoughts is a abstract, thought is an abstract thing, how can we analyze it then we were told that thoughts are encoded in language so when you analyze language you analyze thought
• 02:00 - 02:30 and you need to therefore have develop training in doing this and that will generate capacity to understand, analyze and communicate and these three disciplines were one discipline called Vyakarana grammar to capture the structure of language second discipline was
• 02:30 - 03:00 to capture the capacity to relate something rationality and the third discipline was and that is to analyze discourse because when you make a point you don't use only one sentence so
• 03:00 - 03:30 it's a sentence made of many sentences and that is discourse and therefore a scholar is to be identified by the parameter of these three in terms of these three systems and honoring is to be done with a title called so the one who gets this title
• 03:30 - 04:00 is a scholar so from the very beginning we were told that we should develop these three areas of system of knowledge one to understand because we human beings understand through language, analyze through language communicate through language and therefore it is very essential for us to understand
• 04:00 - 04:30 the structure of language and that is provided by grammar finally therefore was our first focus and then told us how to analyze discourses and then your thought must be so these are the training educational training that we
• 04:30 - 05:00 have given in that so when he suggested then I thought that okay let me also reflect on this and I am presenting before you my little now we have a very great tradition of debate a very tradition debate a real small kind of a conversation right from the Vedic time then very deeper conversation
• 05:00 - 05:30 in the Upanishadic time and a systematic conversation I mean later on we go on doing so we have inherited a very great tradition very rich tradition of dialogue right from the Vedic times in fact the structural depth of Indian epistemology is the contribution of this very dialogical mode of communication this is the point
• 05:30 - 06:00 that I wanted to present before you so if you are going to look into text derive conclusion and when you have a particular view and others have different from you then there are doubts and therefore you are required to engage yourself in the vichara in discourse and that is why all the because the
• 06:00 - 06:30 very purpose of philosophy has been to arrive at the truth so as professor Dixit was telling you so that was the purpose and that could be possible when you are so it was not simply soliloquy ok I am talking to myself when you are talking to yourself you can do whatever you like when you are talking publicly or and your opinion
• 06:30 - 07:00 does not match others opinion then you need to think and think collectively not alone and that takes you to I think this is the tool which is needed by all historians because now so I thought that this is an occasion to introduce the traditional method of inquiring to truth this is what we do
• 07:00 - 07:30 now beautifully presented by Bhartri Hari it is this fact professor Kapoor was referring to him and that you are a limited being you never forget that you have a very limited capacity is the definition of little you know we all know very very very very little
• 07:30 - 08:00 so if we have to arrive at the truth we should listen to others so we must get exposed to what the others way of thinking other opinion other parameters others grounds etc. keeping this in mind Bhartri Hari writes this verse beautifully he says Pragya Vivekam Lavate Pragya is knowledge if you do this if you
• 08:00 - 08:30 are exposed to other ways of not knowing then your knowledge will be transformed into wisdom Viveka so Pragya Vivekam Lavate how he says if you are confined only to your own domain then you remain that continues to be the but when you are exposed to other
• 08:30 - 09:00 domains also then your knowledge has expanded and maybe knowledge will be transformed to Viveka or wisdom because he says that why I am advising this giving this advice because Kiyatma Shakyamunnetum that is what I I am a human being how much can I if I depend only on myself and do not listen to others other ways of thinking that how much
• 09:00 - 09:30 can I conjecture if I simply rely on my own logic and on my own way of thinking how much can I know therefore I think this is the assembly for doing this kind of a job I don't know history I will come to know history in three days but this is what our ancestors were telling us Kautilya has
• 09:30 - 10:00 been mentioned very rightly pillar of intellectual one of the giants intellectual giants the country has produced he mentions four disciplines of his time Anvikshiki Trayee, Varta and Dandaniti Anvikshiki logic and epistemology Trayee Vedic heritage entire Vedic law Varta
• 10:00 - 10:30 economics and commerce and Dandaniti political science and administration now all this why is he doing this there is a section called Vidya Samudesha he is trying to educate the administrator the king so before he becomes an administrator he should undergo this education and then he has
• 10:30 - 11:00 first given the philosophy of administration Praja Sukhe Sukham Raghya Naatma Hitam Hitam Raghya Prajaanam Tu Hite Hitam your own welfare should not be the welfare the welfare of the public should be your welfare this is the philosophy of administration given by Kautilya should you not write this and put on the table of all ministers so Praja Sukhe Sukham Naatma Hitam Hita
• 11:00 - 11:30 is welfare so when I was talking in a political science department and I said the welfare the welfare concept has come from them now in what other way you can translate this Aatma Hita is not Hita for the king but Praja Hita is the Hita so the welfare of the public is the welfare of the king now king is your prime minister now whatever may be so this is
• 11:30 - 12:00 the four disciplines now Anviksha Ki what is the term what is the meaning of this term and there was a long tradition and by the end of 10th century Vatsyayan himself has given it that Anviksha Ki should mean logic and epistemology logic and epistemology is the
• 12:00 - 12:30 meaning of the term Anviksha Ki and Jayanta Bhatta the Kashmiri logician of 9th century all these centuries etc. I am telling on the basis of the existing knowledge that we have been given on the existing books so your chronology perhaps may change all of them and I hope this should be changed because with many of them I myself do not I have simply impressions but I have not worked on any of these areas so he says this
• 12:30 - 13:00 is what is Nyaya Shastra Anviksha Ki is Nyaya Shastra and in one Dharma Sutra a king has to be in an assembly of a king one must be present with a logician because if you have to deliver justice it should be justice and there should not
• 13:00 - 13:30 be any favoritism and logician is a person who will not allow this to happen so one should be the logician so he is referring to that kind of so Anviksha Ki means Nyaya Shastra so it's a theory of inference that is what I said so that science of logic and
• 13:30 - 14:00 epistemology Kutilya now says that why I am telling this that this should be the focus of the king because if he has masters this discipline of logic and epistemology he will be able to analyze and what is the role that the Nyaya Shastra can play that he presented in this verse it's a torch, it's a light through which you can see
• 14:00 - 14:30 all disciplines it's a science of sciences so if you have to distinguish yourself from sin in sin then only the logic is the tool by which you can distinguish from a man from non-man so rationality, irrationality this distinction can be achieved only when you master
• 14:30 - 15:00 this science of logic and epistemology not only that all then you cannot commit any wrong thing so ethical behavior will take place through you so it is you can see the role given to Nyaya Shastra by Kutilya in those days then Gautama systematizes the whole thing
• 15:00 - 15:30 all the dialogue which were taking place through the like from the Vedic age to Krishna and all through he started systematizing them and the first sutra we have already heard from professor Dixit that Pramana, Prameya 16 items he writes so this Nyaya Shastra deals with these
• 15:30 - 16:00 16, they call it padartha, but padartha has a problem the term padartha has a problem padartha literally means a referent of a padar and it also means a category, but here this has not been used in the sense of category it has been used in the sense of items, topics which are required for getting involved in discourse this is what now
• 16:00 - 16:30 you can see Pramana, Prameya Pramana is the method the process of knowing is Pramana, Prameya the whole universe whole universe is Prameya means Pramavishaya, the object of my true cognition is Prameya whatever you know the content is Prameya and then from there onwards is
• 16:30 - 17:00 again for by which if someone has a doubt regarding the relationship so you claim something and you give a ground for the claim it will work as long as there is an invariable relationship between X and Y but if someone doubts that
• 17:00 - 17:30 how can you stop him from doubting and for that this reasoning called tarka was introduced, so tarka then you give an imagined example for example someone says let there be smoke there is no guarantee that there is fire, then he will say that had there not been fire there would not have been smoke so the relationship of causal is pointed out then he will not put further question and
• 17:30 - 18:00 that establishes the relationship between smoke and fire and so from smoke you can really go to no fire so this is tarka reasoning, then niranaya conclusion and then the three terms come on which we want to reflect for few moments, you remind me vada, jalpa, nithanda these are the three so I put them in red, this is what the topic of
• 18:00 - 18:30 our discussion today, my daughter helped me in doing all this, don't think that I know all this so vada, jalpa, nithanda vada is the ideal form of discourse, jalpa is a discourse but the aim is not to arrive at the truth aim is to win and nithanda is just to put criticism on you
• 18:30 - 19:00 that what you say is wrong but don't ask me what is right so these are the three forms of discourses is put together so these are the three types of discourses then you may be using very fallacious grounds then you may be someone is arguing something
• 19:00 - 19:30 in a particular language and that language contains some term and the term has got more than one meaning so what you do the relevant meaning you give up and you take up another meaning and say this is what it is so this is chala and then wrong answer give hurriedly he could not notice and then we win nigrahasthana, points of defeat
• 19:30 - 20:00 then there will be a madhyastha, so there is a purupaksha that is a siddhantin and a madhyastha and the debate so debate you know, the rules of debate are given in the text what should be the rules of debate, all this so believes that both the purposes of life namely abhyudaya and nisresha can be achieved by knowing the reality as it is, so for them the world is real, no construction world is not constructed world, it
• 20:00 - 20:30 is real and with this real world we behave all our life katha is another name for discourse and it has been defined as nana-bhaktrika-purva-uttara-paksha-pratipadaka-bhakya-sandarbha -katha so many people come having different opinions and sit together, get engaged in discourses some
• 20:30 - 21:00 take a particular view, some other opposite so all these sentences taken together form a discourse, so that is a katha three types of discourse I have just pointed out vada, jalpa and vipamda vada is the ideal form vada has been defined another beauty of the tradition is that whatever term is used is immediately defined, so you cannot go back no I
• 21:00 - 21:30 did not mean it, the moment I utter a term I define it and so communication becomes very possible, very clear what I want to say you understand and whatever you want to say I understand and then we can arrive at the truth so tattva so he says what is vada vada is pramana, tarka, sadhana sadhana or upalamba either you approve or
• 21:30 - 22:00 you reject but on the basis of pramana and tarka all that you do, so this is the ideal form of a discourse where you can use only pramana and tarka you cannot go to use any other chala, jati, digrahastha all these things you cannot use it but people are using it, therefore you should be aware of it and therefore you should know all of them then jalpa, yathopthopanna, chala,
• 22:00 - 22:30 jati, digrahastha because his idea is to win by hook or crook so even by foul means he will be winning by taking part in the discourse but that will be a second category of discourse called jalpa, not to be so ideal form is vada and another form is jalpa and vithanda as I told you so you cannot you don't have your
• 22:30 - 23:00 own opinion what you say is wrong, that's all this is the form of a discourse, this is also not promoted but people are using it, therefore you should know it pramana and given the four pratyaksha, so direct and indirect so directly knowing pratyaksha, indirectly by unmana shabda, upma, this way you should know so you should use only this ways of knowing
• 23:00 - 23:30 in discourse tarka, avijnatata pe arthe karanopapati taha, tattva jnana artha so you can, so that's why tarka is said to be ayathartha jnana because of this that you create a situation had there not been fire now there is no fire, but I am creating now this is construction so had there not been fire, there would not have been smoke now this
• 23:30 - 24:00 is not real so this is tarka, but it is necessary to create this in order to stop him from asking irrelevant questions and not allowing you to proceed to know the truth so you should use this tarka Annam Bhatt, a very beautiful, a very simple language has defined all these concepts so beautifully, he says tattva bhuvudhso katha vada what is a vada, what is an ideal form of discourse
• 24:00 - 24:30 is that which aims at arriving at the truth so a discourse that aims at arriving at the truth is vada ideal form and then what is jalpa ubhaya sa dhanavati vijjigishu katha jalpa he wants to win and therefore he can employ some power means as well etc he can use his idea is not
• 24:30 - 25:00 to arrive at the truth his aim is to win and then you don't have anything of your own you don't have any position of your own but if anybody has taken a position, you criticize it it is not correct so I say that if you don't ask me then what is right you are wrong, what is right, don't ask me this is the idea of mithanda and chala, what
• 25:00 - 25:30 is chala, I have already told you that if you find some loophole in some word used a polysemous word is used in the argument you take another meaning and start arguing so abhi prayantrayena prayuktasya arthantaram prakalbhya dushanam chalam and jati is asaduttaram and wrong knowledge wrong answer then vadinahapajayetuhu the points of defeat which
• 25:30 - 26:00 is nigrahastana then the adhyaksha, the madhyastha will ask you go out of the debate, you are not fit for the debate like that it was just like that now friends from gautama up to udayanacharya we have a recorded text of vada, of discourse and these four,
• 26:00 - 26:30 there are four and mode of discourse was commentary so when gautama wrote something the opponents raised objections then vatsyayana replied by writing commentaries when vatsyayana wrote commentaries again objections were raised it was further commented upon by udhyotakara and udhyotakara when clarified then further questions were asked replied by vachaspati and then like that up
• 26:30 - 27:00 to udayanacharya who come is a history of thousand years and these texts are summarily called nyaya chatur gantika the collection of four texts these are the four commentaries, commentaries on commentaries on commentaries that means objection, reply, objection, reply like that so mode of dialogue so this is how we created we were taking part
• 27:00 - 27:30 in the dialogue not only in the parishad but also in my writing commentaries we used to take part in the dialogue and discourse now the dialogue was not it was not a closed door dialogue in one system, it was open public dialogue anybody having any opinion could take part in the debate and can assert so this dialogue of nyaya vaiseshika school
• 27:30 - 28:00 of about thousand years was mainly with the buddhist logicians they were arguing but not that other astika darshanas were not asking, they were also asking because the ayadarshana is one of the six astika darshanas, no? so others will not say everything, they do not subscribe to everything, all the opinions of nyaya so others were also asking, so the nyaya had to answer them also, so not
• 28:00 - 28:30 only the astika darshana questions were being answered but astika darshana questions also were being answered, so it was an inter and inter-systemic dialogue so and my understanding is that this is the reason this kind of a holistic approach is the reason of the structural depth of Indian epistemology Indian epistemology is so deep because of this openness adopting a mode, dialogical
• 28:30 - 29:00 mode in which it was an open dialogue and not a closed dialogue either within a system or within a faith no faith came on the way two stages of development we find so 1000 years that is up to Udayanacharya all recorded through the history through the commentary and thereafter Udayanacharya thinks that I had
• 29:00 - 29:30 already Udyotaka had already clarified Vatsala had already clarified and still Buddhists are not getting satisfied, what is the reason? again and again clarifying, still you are not getting convinced, what could be the reason and that gave to the emergence of Navya Nyaya,
• 29:30 - 30:00 he thought that it must be the language through which we are doing this discourse that is creating a problem so we need to create a language of discourse which should be free from ambiguity so instead of using natural language why not create a language which is specially designed for a discourse which will minimize the chance of ambiguity and that gave birth to this 1000 years dialogue is known as
• 30:00 - 30:30 Prachinan Nyaya, fortunately we have preserved huge amount of analytic literature of this period, Navya Nyaya now I told you so that gave rise to the development of a new language known as Navya Nyaya language so the center of this was Mithila and Navadvipa there were two centers and they were all meeting in Varanasi
• 30:30 - 31:00 as Professor Kapoor was telling so they were all coming and Varanasi being the central place of pilgrimage, scholars of all parts of the country used to gather there and this is how Navya Nyaya reached to each and every corner of our country so from Mithila, Bengal, Varanasi and all India, pan India all India it reached so from Udayanacharya and then the
• 31:00 - 31:30 same tradition started writing commentary over commentary over commentary then Udayanacharya started that Navya Nyaya language Shashadhara employed that made an experiment of that language and he wrote a beautiful collection of 26 vadas called Nyaya Siddhanta Viva so if you want to know the structure of a
• 31:30 - 32:00 vada please see this book Nyaya Siddhanta Viva it is a collection of 26 issues on that discussion, discourses on 26 issues of that and written in Navya Nyaya language so it is pre Gangesha and then Gangesha Upadhyaya writes Tattva Chintamani, the magnum opus of Navya Nyaya and then Raghunatha Shaloni from Navadvipa comes there and studies this and takes back all this
• 32:00 - 32:30 to Navadvipa and a new school two schools emerge from there in Navadvipa, one is called Jagadisha school and the other is called Gadadhara school interpretations differ so there is no question of you know makshika sthane makshika whatever I say you have to understand you cannot question, in our tradition there is no dogmatism, there is no scope of any dogmatism at any
• 32:30 - 33:00 point of time, believe me whole life I have spent only in learning this so the same text of Raghunatha Shiromini in Navadvipa is being interpreted in two different ways, one by Jagadisha Tarkalankara and the other by Gadadhar Bhattacharya both emerging into two schools of Navya Nyaya, you can imagine the contribution emergence of two
• 33:00 - 33:30 schools, once the language of Navya Nyaya was developed, it was adopted by all systems of knowledge now they got a tool, therefore I consider the Nyaya Shastra's contribution is developing tools and make them available to all those who are interested in cognitive exercises, so they developed this language and language is proved to be
• 33:30 - 34:00 so useful, it minimizes the chances of ambiguity and therefore all systems of knowledge without any exception even Rasagangadhara Aesthetics is written in this language Gramerian Kondavatta writes in this language Gadavatta, Vimamsa writes in this language, Madhusudana Saraswati Advaita Vedanta, he writes in this language so that becomes a common language of discourse, common language
• 34:00 - 34:30 of vada, getting the ideal form of arriving at the truth and and this is the language of debate even today in traditional pathshalas, format of discourse just you open Nyaya Siddhanta Deepa any vada or anywhere you will find this an issue is selected all divergent views
• 34:30 - 35:00 on that issue as noted down now don't teach us scientific research you know now can there be any better, any other scientific research you tell me, right now I challenge you see, all divergent views on that view are noted down each opinion is analyzed, honored analyzed and critically examined so let him be a
• 35:00 - 35:30 Charvaka, let him be a Jaina, let him be a Buddha let him be a Vimamsaka, let him be a Vedantin does not matter, if he holds a different view than my view, it is my duty to record that view, analyze it discover the purpose for which you have selected this, you have stood by this view and then if I agree, I accept if I do not agree, there is a common mantra given to us give me
• 35:30 - 36:00 a counter, convince me and for convincing, the tools already are developed by them, so if you convince yourself, it is called if you want to convince others all the tools are given to you and so you use them, convince me if you convince me, I withdraw
• 36:00 - 36:30 and if you are not able to convince me and if you are not able to convince me why should you ask me to withdraw I will continue with my view and that is the reason that you have so much of depth in all systems of knowledge that is the reason, that kind of freedom of thought so each opinion is analyzed and critically examined if unacceptable, why such view is unacceptable is stated with appropriate ground, nothing, I don't like, no, will not do, why I
• 36:30 - 37:00 accept, why you have give ground for both why you accept, why you do not accept tell me what other scientific method should be all needed clarification, sometimes you need clarification what you meant when you say this so if needed clarifications consensus of the statements are sought after having examined in this way all the
• 37:00 - 37:30 views jotted down finally the Siddhantin's view is stated and examined and established you tell me, research methodology you teach me you teach me research methodology example I am not, I will give you any text you read I have given you n number of Vada Granthas are there and you read, pick up any one and see the structure of this, any of the 26 discourses in the Nyaya Siddhanta Deep, you can examine side by side, as I
• 37:30 - 38:00 told you we needed to have knowledge of Purva Vimyonsa equally to be very strong in discourse in dialogue, in debate and they had they developed a paddhati called Adhikarana Paddhati Adhikarana Paddhati is nothing but another form of Vada and they had developed this Adhikarana Paddhati so
• 38:00 - 38:30 Purva Vimyonsa and also Vedanta, Uttara Vimyonsa both definitions of whatever Adhikarana Paddhati I have to define Vishayu Vishayas Chahiva Purva Pakshastato Tara Sangatis Chetipanchangam Shashti Adhikarana Svatangam so again, so have a topic Vishaya Sandeha only Vichara will begin where? If something is already decided will there be any discourse?
• 38:30 - 39:00 If you do not know anything about any Bhuta, Preta etc would you have any discourse? No but if somebody says Atma Asthi and somebody says Atma Asthi, oh let us debate so Samshaye Nyaya Parvate Samshayate Nyaya Parvate Na Nrinite Na Agnate so when it is already totally not known, there cannot be Vichara if it is already known, no Vichara then Vichara
• 39:00 - 39:30 or discourse or dialogue or debate will take place only when there is doubt and so in the doubt you have Vishaya is the talavya doubt and Vishaya is topic so there should be a doubt, there should be a topic there should be a one view there should be another view and all that you speak, there should be a cogency a relationship
• 39:30 - 40:00 of Sangati that Sangati, these three five factors constitute an Adhikarana and that is why Shankaracharya or Sabaracharya in Purva Vimamsa both adopted this Adhikarana to engage themselves in a discourse to arrive at the truth. So in my opinion my friends, this is how Nyaya system developed various tools to facilitate
• 40:00 - 40:30 methods of enquiry into truth like logic, epistemology, series of inference, discourse and so on and so forth so they are tool providers Nyaya Shastra is a tool provider now why I what I think what should be done I don't know, Javadekar should have been here as long as many have expressed their unhappiness, I
• 40:30 - 41:00 was listening very carefully why have you come to this situation in this country because we did not introduce these solid contribution of our intellectual past into the main stream of education. So the need of the hour is that unless we introduce this as a theme in the mainstream of education everybody of this country
• 41:00 - 41:30 should know it and should be proud of this contribution but have you provided the opportunity to be proud? You never allowed and therefore our education policy is absolutely faulty and unless we introduce this I do not see any future that the situation is going to change because they know there is only darkness and nothing else and therefore I should only thank you, thank you very much