Volume-II, Special Issue, March 2026
Novel Insights A Peer-Reviewed Quarterly Multidisciplinary Research Journal |
Volume-II, Special Issue, March 2026 |
Nature of Vāda in Nyāya Philosophy Yeasin Ali Molla, Research Scholar, Sidho Kanho Birsha University, West Bengal, India Email: yeasinalimolla4u@gmail.com |
Received: 25.03.2026 | Accepted: 30.03.2026 | Published Online: 31.03.2026 |
Page No: 142-154 | DOI: 10.69655/novelinsights.vol.2.issue.specialW.98 | |
Abstract | ||
According to nyaya there are three types of kothā, and among these, vāda (debate) is one. Katha that is conducted solely for ascertaining truth is called vāda; for this reason, many also refer to vāda as tattvabubhūṯsukathā (discussion aimed at knowledge of reality). In Nyāya philosophy, what is called vāda is described by Dharmakīrti in his Vādanyāya as prapañcakathā or bistārakathā. Although the prapañcakathā accepted by Dharmakīrti appears similar to the vāda recognized in Nyāya, it is not actually vāda, because according to Nyāya, vāda (debate) can take place between a teacher and a student, or between two students belonging to the same tradition. However, according to Dharmakīrti, prapañcakathā can take place between any two individuals who are interested in acquiring knowledge on the same subject. Jain Acharya Vadideva Suri, while describing the characteristics of vāda, says that vāda is a form of reasoning that involves two sides: the proposition and the counter-proposition. On one side, a point is established, and on the other, it is refuted. He notes that both the jigīṣu (inquirer) and the tattva-nirṇayīṣu (one seeking to ascertain truth) can initiate the debate. However, the Nyāya tradition considers only tattvabubhūṯsukathā as vāda and does not recognise the presence of jigīṣu in vāda. Thus, the question arises: Is vāda a form of tattvabubhūṯsukathā or jigīṣu-initiated debate? Keywords: Vāda, Pramāṇatarkasādhanōpālambhaḥ, siddhāntābiruddhaḥ | ||