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These terms are worth-knowing for acquaintance of the course of discussion among physicians such as – vada, dravya, guna, karma, samanya, vishesha, samavaya, pratijna, sthapana, pratishthapana, hetu, drishtanta, upanaya, nigamana, uttara, siddhanta, shabda, pratyaksha, anumana, aitihya, aupamya, samshaya, prayojana, savyabhichara, jijnasa, vyavasaya, arthaprapti, sambhava, anuyojya, ananuyojya, anuyoga, pratyanuyoga, vakyadosha, vakyaprashamsa, chhala, ahetu, atitakala, upalambha, parihara, pratijnahani, abhyanujna, hetvantara, arthantara, nigrahasthana. [27]

These terms are worth-knowing for acquaintance of the course of discussion among physicians such as – vada, dravya, guna, karma, samanya, vishesha, samavaya, pratijna, sthapana, pratishthapana, hetu, drishtanta, upanaya, nigamana, uttara, siddhanta, shabda, pratyaksha, anumana, aitihya, aupamya, samshaya, prayojana, savyabhichara, jijnasa, vyavasaya, arthaprapti, sambhava, anuyojya, ananuyojya, anuyoga, pratyanuyoga, vakyadosha, vakyaprashamsa, chhala, ahetu, atitakala, upalambha, parihara, pratijnahani, abhyanujna, hetvantara, arthantara, nigrahasthana. [27]

1. Vada (debate):

===== 1. Vada (debate) =====

 

तत्रवादोनामसयत्परेणसहशास्त्रपूर्वकंविगृह्यकथयति| सचद्विविधःसङ्ग्रहेण- जल्पः, वितण्डाच| तत्रपक्षाश्रितयोर्वचनंजल्पः, जल्पविपर्ययोवितण्डा| यथा- एकस्यपक्षःपुनर्भवोऽस्तीति,नास्तीत्यपरस्य; तौचस्वस्वपक्षहेतुभिःस्वस्वपक्षंस्थापयतः, परपक्षमुद्भावयतः, एषजल्पः| जल्पविपर्ययोवितण्डा| वितण्डानामपरपक्षेदोषवचनमात्रमेव||२८||  

तत्रवादोनामसयत्परेणसहशास्त्रपूर्वकंविगृह्यकथयति| सचद्विविधःसङ्ग्रहेण- जल्पः, वितण्डाच| तत्रपक्षाश्रितयोर्वचनंजल्पः, जल्पविपर्ययोवितण्डा| यथा- एकस्यपक्षःपुनर्भवोऽस्तीति,नास्तीत्यपरस्य; तौचस्वस्वपक्षहेतुभिःस्वस्वपक्षंस्थापयतः, परपक्षमुद्भावयतः, एषजल्पः| जल्पविपर्ययोवितण्डा| वितण्डानामपरपक्षेदोषवचनमात्रमेव||२८||  

tatra vādō nāma sa yat parēṇa saha śāstrapūrvakaṁ vigr̥hya kathayati| sa ca dvividhaḥ saṅgrahēṇa- jalpaḥ, vitaṇḍā ca| tatra pakṣāśritayōrvacanaṁ jalpaḥ, jalpaviparyayō vitaṇḍā| yathā- ēkasya pakṣaḥ punarbhavō'stīti, nāstītyaparasya; tau ca svasvapakṣahētubhiḥ svasvapakṣaṁ sthāpayataḥ, parapakṣamudbhāvayataḥ, ēṣa jalpaḥ| jalpaviparyayō vitaṇḍā| vitaṇḍā nāma parapakṣē dōṣavacanamātramēva||28||  

tatra vādō nāma sa yat parēṇa saha śāstrapūrvakaṁ vigr̥hya kathayati| sa ca dvividhaḥ saṅgrahēṇa- jalpaḥ, vitaṇḍā ca| tatra pakṣāśritayōrvacanaṁ jalpaḥ, jalpaviparyayō vitaṇḍā| yathā- ēkasya pakṣaḥ punarbhavō'stīti, nāstītyaparasya; tau ca svasvapakṣahētubhiḥ svasvapakṣaṁ sthāpayataḥ, parapakṣamudbhāvayataḥ, ēṣa jalpaḥ| jalpaviparyayō vitaṇḍā| vitaṇḍā nāma parapakṣē dōṣavacanamātramēva||28||  

tatra vAdo nAma sa yat pareNa saha shAstrapUrvakaM vigRuhya kathayati|  

tatra vAdo nAma sa yat pareNa saha shAstrapUrvakaM vigRuhya kathayati|  

sa ca dvividhaH sa~ggraheNa- jalpaH, vitaNDA ca|  

sa ca dvividhaH sa~ggraheNa- jalpaH, vitaNDA ca|  

jalpaviparyayo vitaNDA|  

jalpaviparyayo vitaNDA|  

vitaNDA nAma parapakShe doShavacanamAtrameva||28||

vitaNDA nAma parapakShe doShavacanamAtrameva||28||

Vada is that in which one holds academic discussion with a contending opponent. This is briefly of two types – jalpa, vitanda.  

Vada is that in which one holds academic discussion with a contending opponent. This is briefly of two types – jalpa, vitanda.  

Jalpa is the statement of speaker’s own view contradicting the opponent’s view.  

Jalpa is the statement of speaker’s own view contradicting the opponent’s view.  

Vitanda is opposite to jalpa. For instance, one holds the view that rebirth exist while the other holds the view just against it. During such discussion (vada), they (participants) advance arguments in support of their own views and contradict the opponent’s view, this is jalpa. Vitanda is opposite to jalpa in which the speaker without having any positive approach only finds faults in the opponent’s view point. [28]  

Vitanda is opposite to jalpa. For instance, one holds the view that rebirth exist while the other holds the view just against it. During such discussion (vada), they (participants) advance arguments in support of their own views and contradict the opponent’s view, this is jalpa. Vitanda is opposite to jalpa in which the speaker without having any positive approach only finds faults in the opponent’s view point. [28]  

2-7: Dravya to Samavaya:

 

===== 2-7: Dravya to Samavaya =====

द्रव्य-गुण-कर्म-सामान्य-विशेष-समवायाः

द्रव्य-गुण-कर्म-सामान्य-विशेष-समवायाः

स्वलक्षणैःश्लोकस्थानेपूर्वमुक्ताः||२९||  

स्वलक्षणैःश्लोकस्थानेपूर्वमुक्ताः||२९||  

dravya-guṇa-karma-sāmānya-viśēṣa-samavāyāḥ  

dravya-guṇa-karma-sāmānya-viśēṣa-samavāyāḥ  

svalakṣaṇaiḥ ślōkasthānē pūrvamuktāḥ||29||  

svalakṣaṇaiḥ ślōkasthānē pūrvamuktāḥ||29||  

dravya-guNa-karma-sAmAnya-visheSha-samavAyAH svalakShaNaiH shlokasthAne pUrvamuktAH||29||  

dravya-guNa-karma-sAmAnya-visheSha-samavAyAH svalakShaNaiH shlokasthAne pUrvamuktAH||29||  

Dravya, guna, karma, samanya, vishesha and samavaya– these are mentioned earlier along with their definitions in shloka sthana [sutra sthana chapters]. [29]

Dravya, guna, karma, samanya, vishesha and samavaya– these are mentioned earlier along with their definitions in shloka sthana [sutra sthana chapters]. [29]

8. Pratijna (proposition):

 

===== 8. Pratijna (proposition) =====

 

अथप्रतिज्ञा- प्रतिज्ञानामसाध्यवचनं; यथा- नित्यःपुरुषइति||३०||  

अथप्रतिज्ञा- प्रतिज्ञानामसाध्यवचनं; यथा- नित्यःपुरुषइति||३०||  

atha pratijñā- pratijñā nāma sādhyavacanaṁ; yathā- nityaḥ puruṣa iti||30||  

atha pratijñā- pratijñā nāma sādhyavacanaṁ; yathā- nityaḥ puruṣa iti||30||  

atha pratij~jA- pratij~jA nAma sAdhyavacanaM; yathA- nityaH puruSha iti||30||

atha pratij~jA- pratij~jA nAma sAdhyavacanaM; yathA- nityaH puruSha iti||30||

Pratijna– Pratijna (proposition) is the statement which is to be proved. For instance, purusha is eternal. [30]

Pratijna– Pratijna (proposition) is the statement which is to be proved. For instance, purusha is eternal. [30]

9. Sthapana (establishment):

9. Sthapana (establishment):

अथस्थापना- स्थापनानामतस्याएवप्रतिज्ञायाहेतुदृष्टान्तोपनयनिगमनैःस्थापना| पूर्वंहिप्रतिज्ञा, पश्चातस्थापना, किंह्यप्रतिज्ञातंस्थापयिष्यति; यथा- नित्यःपुरुषइतिप्रतिज्ञा; हेतुः- अकृतकत्वादिति; दृष्टान्तः- यथाऽऽकाशमिति; उपनयः- यथाचाकृतकमाकाशं, तच्चनित्यं, तथापुरुषइति; निगमनं- तस्मान्नित्यइति||३१||  

अथस्थापना- स्थापनानामतस्याएवप्रतिज्ञायाहेतुदृष्टान्तोपनयनिगमनैःस्थापना| पूर्वंहिप्रतिज्ञा, पश्चातस्थापना, किंह्यप्रतिज्ञातंस्थापयिष्यति; यथा- नित्यःपुरुषइतिप्रतिज्ञा; हेतुः- अकृतकत्वादिति; दृष्टान्तः- यथाऽऽकाशमिति; उपनयः- यथाचाकृतकमाकाशं, तच्चनित्यं, तथापुरुषइति; निगमनं- तस्मान्नित्यइति||३१||