Katha Lakshanam
नृसिंहमखिलाज्ञानतिमाशिशिरद्युतिम् ।
सम्प्रणम्य प्रवक्ष्ययामि कथालक्षणमञ्जसा ।।
Philosophical Debates play a primary role in the intellectual development of all aspirants. The art of debating is very ancient. References to many philosophical debates are available in our Brahmanas and Upanishads. Katha Lakshana is a concise treatise composed by Sri Madhwacharya about the art of philosophical debate. This Katha Lakshana is based on Brahma Tarka, an ancient philosophical work of great importance. The word "Katha" stands for a debate. In this short work, Sri Madhwacharya tells us about the characteristics of a proper debate. Different types of debates are introduced and their protocols are nicely elucidated.
Definition of a Katha
Katha is defined as a debate between several scholars. Though scholarship is a relative term, the debate between those persons capable of making meaningful contribution to the topic under discussion qualifies to be called as Katha. A Katha has two important requirements
- It is always between two or more qualified scholars
- The arguments should clearly examine the strengths and weakness of both sides. Kathakas - The persons participating in Katha The persons participating in the Katha should not have an "agitated mind". They should gain confidence of everyone by their pleasing words. They should not be "error prone" and should possess good comprehension.
Different Types of Katha
The learned conduct three different types of Katha 1.Vaada 2. Jalpa and 3.Vitanda.
Vaada Katha
The debate conducted between a Guru and his disciple(s) for the sake of arriving upon a truthful conclusion for the benefit of either or for all noble is termed as Vaada. In a Vaada Katha, there will be no intention to defeat one another or a desire to get fame.
Jalpa Katha
A competitive debate conducted between the noble as a means to gain fame is known as Jalpa Katha.
Vitanda Katha
A debate where the noble refute evil theories is known as Vitanda. In this type of Katha, the noble neither defend nor reveal the secrets of their own theories. Rather, they launch an attack on others' theories and refute them using their framework.
Referees and their duties
Referees of the debate who are knowledgeable are called Sabhapatis. They have the following roles 1. They should formulate the topic and nature of the debate 2. They should categorically put forth the claims of both parties 3. They should be able to rightly ascertain the positive and negative points in the arguments of both parties. 4. They should be able to give judgment.
Observers and their duties
The observers are called Prashnikas, who are required to be wellversed in all branches of learning. They should be without any attachment or hatred. They should be in odd numbers so that a decision can be arrived at in case of a tie. Even a single all-knowing scholar of high reputation who is capable of resolving all questions can also take the position of a Prashnika. Devotion towards Vishnu is as an important qualification for the Prashnikas. The devotees of Vishnu are for sure without attachment and hatred.
In a Vaada Katha the presence of Prashnikas is desirable but not compulsory. But there is no necessity of SabhaPati's in a Vaada Katha as there is hardly any requirement for judgment as they are conducted between Guru and his disciples.
Distinction between Vaada and Jalpa, Vitanda
Sometimes, a Jalpa Katha or a Vitanda Katha can also be a means to truthful conclusion. In such a case, would it not be appropriate to call it as Vaada? The answer is no. What is important in Vaada is the intention with which the debate is conducted. In Jalpa or Vitanda, both parties would be interested to defeat each other. There will not be any intention to arrive at a truthful conclusion. But in Vaada, the intention is clearly to arrive at a truthful conclusion. Further, in Vitanda, truthful conclusion is not arrived at directly. Rather, it will be only through the defeat of the other.
The Vada Protocols
When questioned by the opponent, the defendant (Vaadi) should not attempt to refute the opponents view right away. Rather, he should necessarily begin by quoting Direct Perception (Pratyaksha) or an Agama(Verbal Authority) in support of his view.The Four Vedas, Moola Ramayana, Mahabharta, Pancharatra and all those texts which are in-line with the above need be primarily quoted. Any other texts which both the parties mutually agree as valid may also be quoted. One should not launch an attack on the opponent using logic in the beginning itself in such subjects which come under the purview of Direct Perception (Pratyaksha) or Agama (Verbal Authority). Only after the Agama is put forth, the opponent should put forth Agamas in support of his view and also show support for his theory in the Agama quoted by the defendant. Then the defendant should try to disprove the opponents' claim. At this time, both parties can take the support of logic to prove that their interpretation of the Agama(s) is most appropriate.
Victory and Defeat
In the Vaada Katha, if any one of the debaters' position is found to be against truthful conclusion then they have to accept defeat. The one who has accepted the defeat will be praised for his truthfulness in accepting the defeat. There is no room for insult-ing the loser. The victorious person will be considered the Guru. If even after the defeat one refuses to accept it, then he might be disciplined or in case of heavy revolt may be subjected to punishment.
The Jalpa and Vitanda Protocols
In the Jalpa and Vitandaforms of debate, the debaters vie to defeat and break the pride of each other. The debate continues till one of the debaters loses. The conditions which make a debater to loose are as follows:
» Virodha - Contradiction in statements
» Asangati - Irrelavent talk
» Nyoona - Insufficient information
» Tushnim Bhava - Speechlessness
Victory and Defeat
Even in Japla and Vitanda Debates, the loser is not to be punished if he accepts defeat. Only if he acts stubbornly shall he be subjected to admonition or punished in severe stubbornness. The referees have the right to declare victory even before the debate starts if one of the debtors is found to be superior in all aspects. The debaters have to undergo an a-priori test in order to qualify for the debate. This is to make sure that some inferior person does not win by fluke.
Conclusion
Sri Madhwacharya closes off his work Katha Lakshana by stating that he has composed this short work based on the Brahma Tarka in order to propitiate Lord Vishnu. He prays that the Lord Narasimha be pleased with this noble work.
सदोदितामितज्ञानपूरवारितहृत्तमः ।
नरसिंहः प्रियतमः प्रीयतां पुरुषोत्तमः ।।