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Philosophical Discourse (Samskrit: सम्भाषा) or participating in philosophical debates is considered one of the three methods to obtain knowledge; the other two being, adhyayana (study) and adhyapana (teaching), says the [[Charaka Samhita (चरक संहिता)|Charaka Samhita]].<ref name=":9">Rajpreet Singh, Veenu Malhotra, Rimpaljeet Kaur and Shashikant Bharadwaj (2016) , [http://www.ijrap.net/admin/php/uploads/1534_pdf.pdf Comparative study of Sambhasha in Charaka Samhita with Sympoisums held in Modern Era], International Journal of Research in Ayurveda and Pharmacy.</ref><blockquote>अध्ययनमध्यापनं तद्विद्यसम्भाषा चेत्युपायाः ॥४॥<ref name=":14">Edited by Debendra Nath Sen and Upendra Nath Sen, Charaka Samhita, Vimana Sthana, Chapter 8, [https://archive.org/details/in.ernet.dli.2015.322332/page/n399 Pg.no.326]</ref> ''adhyayanamadhyāpanaṁ tadvidyasambhāṣetyupāyāḥ ॥4॥''</blockquote>Meaning: To this end, we shall indicate the means viz. study, teaching and discussion with those versed in the same subject.<ref>Edited and Published by Ayurvedic Society (Jamnagar, 1949), Charaka Samhita (Volume 5), [https://archive.org/details/in.ernet.dli.2015.326551/page/n375 Pg.no.324]</ref>

This article is an introduction to the science of 'Tadvidya Sambhasha' (debate between experts of same field).

== परिचयः ॥ Introduction ==
There was a long and a time-honored tradition in ancient India where philosophers and thinkers met to discuss metaphysical issues over which there were multiple views. There are detailed narrations of such discussions, debates and dialogues recorded in [[Chandogya Upanishad (छान्दोग्योपनिषतद्)|Chandogya Upanishad]], [[Brhadaranyaka Upanishad (बृहदारण्यकोपनिषद्)|Brhadaranyaka Upanishad]] and Prashna Upanishad.

Few other terms that the other early texts such as Aitareya Brahmana, Kathopanishad and others use in this context include:
* Tarka (reasoning)
* Vada (debate)
* Yukti (sustained arguments)
* Prameya (object of knowledge),
* [[Pramana (प्रमाणम्)|Pramana]] (proof),
* Nirnaya (ascertainment) etc.
These later became the principal terminologies of the Nyaya School. While the Manu Samhita and Maharshi Panini's Ashtadhyayi mentioned the idioms of inquiry (Anveshiki) dealing with the theory of reasons (Hetu vidya or Hetu shastra).<ref name=":3">Sreenivasa Rao, [https://swaminathanv208.blogspot.com/2016/05/discussions-debates-and-arguments.html Discussions, Debates and Arguments: Ancient India.]</ref>

==व्युत्पत्तिः ॥ Etymology==
Shabdakalpadruma explains Sambhasha as Sambhashana. It says,<blockquote>सम्भाषा सम्भाषणम् ॥<ref name=":10">[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8%E0%A4%AE%E0%A5%82%E0%A4%B9%E0%A4%A8%E0%A5%80 Shabdakalpadruma]</ref> ''sambhāṣā sambhāṣaṇam ॥''</blockquote>And Sambhashana is,<blockquote>सम्भाषणं कथनम् । आलापनम् ।<ref name=":10" /> ''sambhāṣaṇaṁ kathanam । ālāpanam ।''</blockquote>Vachaspatya highlights 2 aspects of conversing. That is,
#सम्यक्कथने (''samyakkathane'' | approprite speech/conversation)
#परस्परकथने च (''parasparakathane'' | conversing with each other)<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>

== References ==

@@ Line 94: / Line 94: @@
 *Clinchers or defeat situations
 *Pseudo-reason or Pseudo evidence.<ref name=":0" />
-==चरकसंहितायां संभाषायाः प्रयोजनम् ॥  Purpose of Sambhasha as in Charaka Samhita==
+==संभाषायाः प्रयोजनम् ॥  Purpose of Sambhasha ==
 Sambhasha is essentially that which is used to discuss a problem or a topic to explore the thoughts of intellectual people and to give a relevant conclusion. In the context of the Charaka samhita, Sambhasha refers to the discussion of a physician with another physician.<ref name=":9" />It says,<blockquote>भिषक् भिषजा सह संभाषेत ।<ref name=":14" /> ''bhiṣak bhiṣajā saha saṁbhāṣeta ।''</blockquote>Meaning: A physician should discuss (a problem) with another physician<ref name=":1" />

@@ Line 20: / Line 20: @@
 #परस्परकथने च (''parasparakathane'' | conversing with each other)<ref name=":2">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>
 ==सम्भाषायाः इतिहासः ॥ History of Sambhasha==
-The science of inquiry, Atmavidya, was at a later stage called Anvikshiki. However, while comprising the entire function of Atmavidya, Anvikshiki, was in fact different from it. Kautilya recognized Anvikshiki as a distinct branch of study over and above the three, viz, Trayi (the Vedas), Vartta (Commerce) and Dandaniti (Polity).<ref name=":13">Satis Chandra Vidyabhusana (1921), [https://archive.org/details/in.ernet.dli.2015.489008/page/n1 A History of Indian Logic], Calcutta University.</ref><blockquote>आन्वीक्षिकी त्रयी वार्त्ता दण्ड-नीतिश्चैति विद्याः ।। ०१.२.०१ ।।<ref name=":1" /> ''ānvīkṣikī trayī vārttā daṇḍa-nītiścaiti vidyāḥ ।। 01.2.01 ।।''</blockquote>The distinction between Atmavidya and Anvikshiki lay in this, that while the former embodied assertions about the nature of atman, the latter contained reasons supporting those assertions. Therefore, Anvikshiki dealt in fact with two subjects, viz. atman and hetu (theory of reasons).
+The science of inquiry, Atmavidya, was at a later stage called Anvikshiki. However, while comprising the entire function of Atmavidya, Anvikshiki, was in fact different from it. Kautilya recognized Anvikshiki as a distinct branch of study over and above the three, viz, Trayi (the [[Vedas (वेदाः)|Vedas]]), Vartta (Commerce) and Dandaniti (Polity).<ref name=":13">Satis Chandra Vidyabhusana (1921), [https://archive.org/details/in.ernet.dli.2015.489008/page/n1 A History of Indian Logic], Calcutta University.</ref><blockquote>आन्वीक्षिकी त्रयी वार्त्ता दण्ड-नीतिश्चैति विद्याः ।। ०१.२.०१ ।।<ref name=":1" /> ''ānvīkṣikī trayī vārttā daṇḍa-nītiścaiti vidyāḥ ।। 01.2.01 ।।''</blockquote>The distinction between Atmavidya and Anvikshiki lay in this, that while the former embodied assertions about the nature of [[Atman (आत्मन्)|atman]], the latter contained reasons supporting those assertions. Therefore, Anvikshiki dealt in fact with two subjects, viz. atman and hetu (theory of reasons).
 Later on, Anvikshiki was recognized as a distinct branch of learning that bifurcated into two branches - philosophy and logic.<ref name=":13" /> And this logic, developed in ancient India through the tradition of Vada Vidya, a discipline dealing with the categories of debate over various religious, philosophical, moral and doctrinal issues.<ref name=":0">Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari (1998), The Character of Logic in India, SUNY Press, p. 31. </ref> Hence, Sambhasha is also called as Vada (discussion) in many texts.
-This concept of Vada is derived from the [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya darshana]]. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।<ref name=":2" /></blockquote><blockquote>''pramāṇatarkasādhanōpālambhaḥ siddhāntāviruddhaḥ pañcāvayavōpapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1।।''</blockquote>Amongst the 44 Vada marga padas (logical terms used in debate), the first one is Vada. It refers to a debate following the laws of shastra (text) ie. it should have 5 avayavas, paksha (in favour) and Pratipaksha (in opposing side) both laid down on the basis of Pramana (parametres of evidence) and tarka (logical reasoning).<ref name=":9" />
+This concept of Vada is derived from the [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya darshana]]. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।<ref name=":2" /></blockquote><blockquote>''pramāṇatarkasādhanōpālambhaḥ siddhāntāviruddhaḥ pañcāvayavōpapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1।।''</blockquote>Amongst the 44 Vada marga padas (logical terms used in debate), the first one is Vada. It refers to a debate following the laws of shastra (text) ie. it should have 5 avayavas, paksha (in favour) and Pratipaksha (in opposing side) both laid down on the basis of [[Pramana (प्रमाणम्)|Pramana]] (parametres of evidence) and tarka (logical reasoning).<ref name=":9" />
 And this methodology of philosophical debate in India, gave rise to the study of the form of correct arguments and inference patterns as part of the science of Logic.<ref name=":0" />
@@ Line 36: / Line 36: @@
 #Avayava (the elements or steps of syllogism)
 #Anya-mata-pariksha (review or examination of the doctrines of other Schools)
-Therefore, types of debates and arguments come under the purview of Nyaya Shastra.
+Therefore, [[Types of Discourse (सम्भाषाप्रकाराः)|types of debates and arguments]] come under the purview of Nyaya Shastra.
 While discussing Vada, Nyaya Sutra talks about sixteen [[Padarthas (पदार्थाः)|padarthas]] (topics or categories) involved in the development of the debate (Vada marga). They are
@@ Line 94: / Line 94: @@
 *Clinchers or defeat situations
 *Pseudo-reason or Pseudo evidence.<ref name=":0" />
-==चरकसंहितायां सम्भाषाविधिः ॥ Sambhasha in Charaka Samhita==
+==चरकसंहितायां संभाषायाः प्रयोजनम् ॥  Purpose of Sambhasha as in Charaka Samhita==
 Sambhasha is essentially that which is used to discuss a problem or a topic to explore the thoughts of intellectual people and to give a relevant conclusion. In the context of the Charaka samhita, Sambhasha refers to the discussion of a physician with another physician.<ref name=":9" />It says,<blockquote>भिषक् भिषजा सह संभाषेत ।<ref name=":14" /> ''bhiṣak bhiṣajā saha saṁbhāṣeta ।''</blockquote>Meaning: A physician should discuss (a problem) with another physician<ref name=":1" />
 Thus, in the Charaka Samhita, Sambhasha referred to such discussions between physicians to solve a problem and clear doubts. And in general, a discussion amongst experts of one branch about a topic related to their subject. And this method of discussion amongst experts of the same field served the purpose of achieving thorough knowledge of the subject.<ref name=":9" />
-===संभाषायाः प्रयोजनम् ॥ Purpose of Sambhasha===
 The purposes of Sambhasha as enumerated in the Charaka Samhita (Vimana Sthana, Adhyaya 8) are,
 #Enjoyment through knowledge
@@ Line 110: / Line 110: @@
 == References ==
 <references />

@@ Line 94: / Line 94: @@
 *Clinchers or defeat situations
 *Pseudo-reason or Pseudo evidence.<ref name=":0" />
 == References ==
 <references />

@@ Line 27: / Line 27: @@
 And this methodology of philosophical debate in India, gave rise to the study of the form of correct arguments and inference patterns as part of the science of Logic.<ref name=":0" />
 == References ==
 <references />

@@ Line 20: / Line 20: @@
 #परस्परकथने च (''parasparakathane'' | conversing with each other)<ref name=":2">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>
 ==सम्भाषायाः इतिहासः ॥ History of Sambhasha==
-The methodology of philosophical debate in India, gave rise to the study of the form of correct arguments and inference patterns as part of the science of Logic.<ref name=":0">Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari (1998), The Character of Logic in India, SUNY Press, p. 31. </ref>
+The science of inquiry, Atmavidya, was at a later stage called Anvikshiki. However, while comprising the entire function of Atmavidya, Anvikshiki, was in fact different from it. Kautilya recognized Anvikshiki as a distinct branch of study over and above the three, viz, Trayi (the Vedas), Vartta (Commerce) and Dandaniti (Polity).<ref name=":13">Satis Chandra Vidyabhusana (1921), [https://archive.org/details/in.ernet.dli.2015.489008/page/n1 A History of Indian Logic], Calcutta University.</ref><blockquote>आन्वीक्षिकी त्रयी वार्त्ता दण्ड-नीतिश्चैति विद्याः ।। ०१.२.०१ ।।<ref name=":1" /> ''ānvīkṣikī trayī vārttā daṇḍa-nītiścaiti vidyāḥ ।। 01.2.01 ।।''</blockquote>The distinction between Atmavidya and Anvikshiki lay in this, that while the former embodied assertions about the nature of atman, the latter contained reasons supporting those assertions. Therefore, Anvikshiki dealt in fact with two subjects, viz. atman and hetu (theory of reasons).
-This concept of Vada is derived from the [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya darshana]]. It is said that,<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ।।१।।<ref name=":2" /></blockquote><blockquote>''pramāṇatarkasādhanōpālambhaḥ siddhāntāviruddhaḥ pañcāvayavōpapannaḥ pakṣapratipakṣaparigrahaḥ vādaḥ ।।1।।''</blockquote>Amongst the 44 Vada marga padas (logical terms used in debate), the first one is Vada. It refers to a debate following the laws of shastra (text) ie. it should have 5 avayavas, paksha (in favour) and Pratipaksha (in opposing side) both laid down on the basis of Pramana (parametres of evidence) and tarka (logical reasoning).<ref name=":92">Rajpreet Singh, Veenu Malhotra, Rimpaljeet Kaur and Shashikant Bharadwaj (2016) , [http://www.ijrap.net/admin/php/uploads/1534_pdf.pdf Comparative study of Sambhasha in Charaka Samhita with Sympoisums held in Modern Era], International Journal of Research in Ayurveda and Pharmacy.</ref>
+Later on, Anvikshiki was recognized as a distinct branch of learning that bifurcated into two branches - philosophy and logic.<ref name=":13" /> And this logic, developed in ancient India through the tradition of Vada Vidya, a discipline dealing with the categories of debate over various religious, philosophical, moral and doctrinal issues.<ref name=":0">Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari (1998), The Character of Logic in India, SUNY Press, p. 31. </ref> Hence, Sambhasha is also called as Vada (discussion) in many texts.
 == References ==

@@ Line 1: / Line 1: @@
-Philosophical Discourse (Samskrit: सम्भाषा) or participating in philosophical debates is considered one of the three methods to obtain knowledge; the other two being, adhyayana (study) and adhyapana (teaching), says the [[Charaka Samhita (चरक संहिता)|Charaka Samhita]].<ref name=":9">Rajpreet Singh, Veenu Malhotra, Rimpaljeet Kaur and Shashikant Bharadwaj (2016) , [http://www.ijrap.net/admin/php/uploads/1534_pdf.pdf Comparative study of Sambhasha in Charaka Samhita with Sympoisums held in Modern Era], International Journal of Research in Ayurveda and Pharmacy.</ref><blockquote>अध्ययनमध्यापनं तद्विद्यसम्भाषा चेत्युपायाः ॥४॥<ref name=":14">Edited by Debendra Nath Sen and Upendra Nath Sen, Charaka Samhita, Vimana Sthana, Chapter 8, [https://archive.org/details/in.ernet.dli.2015.322332/page/n399 Pg.no.326]</ref> ''adhyayanamadhyāpanaṁ tadvidyasambhāṣetyupāyāḥ ॥4॥''</blockquote>Meaning: To this end, we shall indicate the means viz. study, teaching and discussion with those versed in the same subject.<ref>Edited and Published by Ayurvedic Society (Jamnagar, 1949), Charaka Samhita (Volume 5), [https://archive.org/details/in.ernet.dli.2015.326551/page/n375 Pg.no.324]</ref>
+Philosophical Discourse (Samskrit: सम्भाषा) or participating in philosophical debates is considered one of the three methods to obtain knowledge; the other two being, adhyayana (study) and adhyapana (teaching), says the [[Charaka Samhita (चरक संहिता)|Charaka Samhita]].<ref name=":9">Rajpreet Singh, Veenu Malhotra, Rimpaljeet Kaur and Shashikant Bharadwaj (2016) , [http://www.ijrap.net/admin/php/uploads/1534_pdf.pdf Comparative study of Sambhasha in Charaka Samhita with Sympoisums held in Modern Era], International Journal of Research in Ayurveda and Pharmacy.</ref><blockquote>अध्ययनमध्यापनं तद्विद्यसम्भाषा चेत्युपायाः ॥४॥<ref name=":14">Edited by Debendra Nath Sen and Upendra Nath Sen, Charaka Samhita, Vimana Sthana, Chapter 8, [https://archive.org/details/in.ernet.dli.2015.322332/page/n399 Pg.no.326]</ref> ''adhyayanamadhyāpanaṁ tadvidyasambhāṣetyupāyāḥ ॥4॥''</blockquote>Meaning: To this end, we shall indicate the means viz. study, teaching and discussion with those versed in the same subject.<ref name=":1">Edited and Published by Ayurvedic Society (Jamnagar, 1949), Charaka Samhita (Volume 5), [https://archive.org/details/in.ernet.dli.2015.326551/page/n375 Pg.no.324]</ref>
 This article is an introduction to the science of 'Tadvidya Sambhasha' (debate between experts of same field).
@@ Line 18: / Line 18: @@
 Shabdakalpadruma explains Sambhasha as Sambhashana. It says,<blockquote>सम्भाषा सम्भाषणम् ॥<ref name=":10">[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A5%8D%E0%A4%A6%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%AE%E0%A4%83/%E0%A4%B8%E0%A4%AE%E0%A5%82%E0%A4%B9%E0%A4%A8%E0%A5%80 Shabdakalpadruma]</ref> ''sambhāṣā sambhāṣaṇam ॥''</blockquote>And Sambhashana is,<blockquote>सम्भाषणं कथनम् । आलापनम् ।<ref name=":10" /> ''sambhāṣaṇaṁ kathanam । ālāpanam ।''</blockquote>Vachaspatya highlights 2 aspects of conversing. That is,
 #सम्यक्कथने (''samyakkathane'' | approprite speech/conversation)
-#परस्परकथने च (''parasparakathane'' | conversing with each other)<ref>[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>
+#परस्परकथने च (''parasparakathane'' | conversing with each other)<ref name=":2">[https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BE%E0%A4%9A%E0%A4%B8%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A4%AE%E0%A5%8D%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF Vachaspatya]</ref>
 == References ==