Kathālakṣaṇam - Definition of discourse (कथालक्षणम्)
कथालक्षणम्
kathālakṣaṇam
[कथा (kathā) - discourse; लक्षणम् (lakṣaṇam) - definition;]
Definition of discourse
नरसिंहमखिलाज्ञानतिमिराशिशिरद्युतिम् । सम्प्रणम्य प्रवक्ष्यामि कथालक्षणमञ्जसा ॥१॥
narasiṁhamakhilājñānatimirāśiśiradyutim । sampraṇamya pravakṣyāmi kathālakṣaṇamañjasā ॥1॥
[नरसिंहम् (narasiṁham) - Narasiṃha; अखिल-अज्ञान-तिमिर (akhila-ajñāna-timira) - the darkness of all ignorance; अशिशिर-द्युतिम् (aśiśira-dyutim) - whose radiance is not cool; सम्प्रणम्य (sampraṇamya) - having reverentially bowed to; प्रवक्ष्यामि (pravakṣyāmi) - I shall set forth; कथा-लक्षणम् (kathā-lakṣaṇam) - the defining characteristics of philosophical discussion; अञ्जसा (añjasā) - clearly;]
Having reverentially bowed to Narasiṃha, whose radiance is not cool toward the darkness of all ignorance, I shall clearly set forth the defining characteristics of philosophical discussion. (1)
वादो जल्पो वितण्डेति त्रिविधा विदुषां कथा । तत्त्वनिर्णयमुद्दिश्य केवलं गुरुशिष्ययोः ॥२॥
vādō jalpō vitaṇḍēti trividhā viduṣāṁ kathā । tattvanirṇayamuddiśya kēvalaṁ guruśiṣyayōḥ ॥2॥
[वादः (vādaḥ) - debate; जल्पः (jalpaḥ) - wrangling; वितण्डा (vitaṇḍā) - destructive criticism; इति (iti) - thus designated; त्रिविधा (trividhā) - threefold; विदुषाम् (viduṣām) - among learned persons; कथा (kathā) - discussion; तत्त्व + निर्णयम् (tattva + nirṇayam) - ascertainment of truth; उद्दिश्य (uddiśya) - aiming at; केवलम् (kēvalam) - exclusively; गुरु + शिष्ययोः (guru + śiṣyayōḥ) - between teacher and pupil;]
Discussion among learned persons is threefold: debate, wrangling, and destructive criticism. A discussion exclusively between teacher and pupil, aimed at ascertaining the truth… (2)
कथाऽन्येषामपि सतां वादो वा समितेः शुभा । ख्यात्याद्यर्थं स्पर्धया वा सतां जल्प इतीर्यते ॥३॥
kathā’nyēṣāmapi satāṁ vādō vā samitēḥ śubhā । khyātyādyarthaṁ spardhayā vā satāṁ jalpa itīryatē ॥3॥
[कथा (kathā) - discussion; अन्येषाम् (anyēṣām) - among others; अपि (api) - also; सताम् (satām) - learned persons; वादः (vādaḥ) - vāda; वा (vā) - or; समितेः (samitēḥ) - of an assembly; शुभा (śubhā) - wholesome; ख्याति + आदि + अर्थम् (khyāti + ādi + artham) - for the sake of fame and the like; स्पर्धया (spardhayā) - from rivalry; वा (vā) - or; सताम् (satām) - among learned persons; जल्पः (jalpaḥ) - jalpa; इति (iti) - as; ईर्यते (īryatē) - is called;]
A discussion among other learned persons too is vāda, or a wholesome discussion of an assembly. A discussion among learned persons for the sake of fame and the like, or from rivalry, is called jalpa. (3)
वितण्डा तु सतामन्यैस्तत्त्वमेषु निगूहितम् । स्वयं वा प्राश्निकैर्वादे चिन्तयेत् तत्त्वनिर्णयम् ॥४॥
vitaṇḍā tu satāmanyaistattvamēṣu nigūhitam । svayaṁ vā prāśnikairvādē cintayēt tattvanirṇayam ॥4॥
[वितण्डा (vitaṇḍā) - vitaṇḍā disputation; तु (tu) - however; सताम् (satām) - of virtuous persons; अन्यैः (anyaiḥ) - with others; तत्त्वम् (tattvam) - the truth; एषु (ēṣu) - in these; निगूहितम् (nigūhitam) - is concealed; स्वयम् (svayam) - by oneself; वा (vā) - or; प्राश्निकैः (prāśnikaiḥ) - with adjudicators; वादे (vādē) - in debate; चिन्तयेत् (cintayēt) - one should deliberate upon; तत्त्व-निर्णयम् (tattva-nirṇayam) - ascertainment of the truth;]
Vitaṇḍā, however, is discussion of virtuous persons with others. The truth is concealed in these. In debate, one should deliberate upon the ascertainment of truth, either by oneself or with adjudicators. (4)
रागद्वेषविहीनास्तु सर्वविद्याविशारदाः । प्राश्निका इति सम्प्रोक्ता विषमा एक एव वा ॥५॥
rāgadvēṣavihīnāstu sarvavidyāviśāradāḥ । prāśnikā iti samprōktā viṣamā ēka ēva vā ॥5॥
[राग + द्वेष + विहीनाः (rāga + dvēṣa + vihīnāḥ) - free from attachment and aversion; तु (tu) - but; सर्व + विद्या + विशारदाः (sarva + vidyā + viśāradāḥ) - proficient in all branches of learning; प्राश्निकाः (prāśnikāḥ) - arbiters; इति (iti) - as such; सम्प्रोक्ताः (samprōktāḥ) - are declared; विषमाः (viṣamāḥ) - odd in number; एकः (ēkaḥ) - one; एव (ēva) - only; वा (vā) - or;]
But the arbiters are declared to be free from attachment and aversion and proficient in all branches of learning; they are odd in number, or there is only one. (5)
अशेषसंशयच्छेत्ता निःसंशय उदारधीः । एकश्चेत् प्राश्निको ज्ञेयः सर्वदोषविवर्जितः ॥६॥
aśēṣasaṁśayacchēttā niḥsaṁśaya udāradhīḥ । ēkaścēt prāśnikō jñēyaḥ sarvadōṣavivarjitaḥ ॥6॥
[अशेष + संशय + छेत्ता (aśēṣa + saṁśaya + chēttā) - remover of every doubt; निःसंशय (niḥsaṁśaya) - free from doubt; उदार + धीः (udāra + dhīḥ) - noble-minded; एकः + चेत् (ēkaḥ + cēt) - if there is one; प्राश्निकः (prāśnikaḥ) - adjudicator; ज्ञेयः (jñēyaḥ) - is to be recognized; सर्व + दोष + विवर्जितः (sarva + dōṣa + vivarjitaḥ) - devoid of every fault;]
If there is a single adjudicator, he is to be recognized as one who removes every doubt, is himself free from doubt, noble-minded, and devoid of every fault. (6)
एको वा बहवो वा स्युर्विष्णुभक्तिपरास्सदा । विष्णुभक्तिर्हि सर्वेषां सद्गुणानां स्वलक्षणम् ॥७॥
ēkō vā bahavō vā syurviṣṇubhaktiparāssadā । viṣṇubhaktirhi sarvēṣāṁ sadguṇānāṁ svalakṣaṇam ॥7॥
[एकः (ēkaḥ) - one questioner; वा (vā) - or; बहवः (bahavaḥ) - many questioners; वा (vā) - or; स्युः (syuḥ) - may be; विष्णु-भक्ति-पराः (viṣṇu-bhakti-parāḥ) - intent on devotion to Viṣṇu; सदा (sadā) - always; विष्णु-भक्तिः (viṣṇu-bhaktiḥ) - devotion to Viṣṇu; हि (hi) - for indeed; सर्वेषाम् (sarvēṣām) - of all; सत्-गुणानाम् (sat-guṇānām) - good qualities; स्व-लक्षणम् (sva-lakṣaṇam) - intrinsic defining characteristic;]
There may be either one questioner or many, always intent on devotion to Viṣṇu; for devotion to Viṣṇu is indeed the intrinsic defining characteristic of all good qualities. (7)
पृष्टेनागम एवादौ वक्तव्यः साध्यसिद्धये । नैषा तर्केणापनेया मतिरित्याह हि श्रुतिः । अन्यार्थ एवागमस्य वक्तव्यः प्रतिवादिना ॥८॥
pr̥ṣṭēnāgama ēvādau vaktavyaḥ sādhyasiddhayē । naiṣā tarkēṇāpanēyā matirityāha hi śrutiḥ । anyārtha ēvāgamasya vaktavyaḥ prativādinā ॥8॥
[पृष्टेन (pr̥ṣṭēna) - by the person questioned; आगमः + एव (āgamaḥ + ēva) - the Āgama alone; आदौ (ādau) - at the outset; वक्तव्यः (vaktavyaḥ) - must be stated; साध्य-सिद्धये (sādhya-siddhayē) - for establishing the proposition to be proved; न + एषा (na + ēṣā) - not this; तर्केण (tarkēṇa) - through reasoning; आपनेया (āpanēyā) - to be attained; मतिः (matiḥ) - understanding; इति (iti) - thus; आह (āha) - says; हि (hi) - indeed; श्रुतिः (śrutiḥ) - Śruti; अन्य-अर्थः + एव (anya-arthaḥ + ēva) - only a different interpretation; आगमस्य (āgamasya) - of the Āgama; वक्तव्यः (vaktavyaḥ) - must be stated; प्रतिवादिना (prativādinā) - by the opponent;]
At the outset, the person questioned must state the Āgama alone in order to establish the proposition to be proved. For Śruti says, “This understanding is not to be attained through reasoning.” The opponent must state only a different interpretation of the Āgama. (8)
ऋग्यजुःसामाथर्वाश्च भारतं पञ्चरात्रकम् । मूलरामायणं चैव सम्प्रोच्यन्ते सदागमाः ॥९॥
r̥gyajuḥsāmātharvāśca bhārataṁ pañcarātrakam । mūlarāmāyaṇaṁ caiva samprōcyantē sadāgamāḥ ॥9॥
[ऋक् + यजुः + साम + अथर्वाः + च (r̥k + yajuḥ + sāma + atharvāḥ + ca) - the Ṛg, Yajus, Sāman, and Atharvan Vedas; भारतम् (bhāratam) - the Bhārata; पञ्चरात्रकम् (pañcarātrakam) - the Pañcarātra; मूल + रामायणम् (mūla + rāmāyaṇam) - the original Rāmāyaṇa; च + एव (ca + ēva) - and also; सम्प्रोच्यन्ते (samprōcyantē) - are declared; सत् + आगमाः (sat + āgamāḥ) - authoritative scriptures;]
The Ṛg, Yajus, Sāman, and Atharvan Vedas, the Bhārata, the Pañcarātra, and also the original Rāmāyaṇa are declared to be authoritative scriptures. (9)
अनुकूला य एतेषां ते च प्रोक्तास्सदागमाः । अन्ये दुरागमा नाम तैर्न साध्यं हि साध्यते ॥१०॥
anukūlā ya ētēṣāṁ tē ca prōktāssadāgamāḥ । anyē durāgamā nāma tairna sādhyaṁ hi sādhyatē ॥10॥
[अनुकूलाः (anukūlāḥ) - accordant; ये (yē) - those which; एतेषाम् (ētēṣām) - with these; ते (tē) - they; च (ca) - also; प्रोक्ताः (prōktāḥ) - are declared; सत् + आगमाः (sat + āgamāḥ) - valid scriptures; अन्ये (anyē) - the others; दुर् + आगमाः (dur + āgamāḥ) - invalid scriptures; नाम (nāma) - are called; तैः (taiḥ) - by them; न (na) - not; साध्यम् (sādhyam) - what is to be established; हि (hi) - for; साध्यते (sādhyatē) - is established;]
Those that accord with these are also declared to be valid scriptures. The others are called invalid scriptures, for what is to be established is not established by them. (10)
स्वपक्ष आगमश्चैव वक्तव्यः प्रतिवादिना । तस्याप्यन्यार्थता साध्या वादिना स्वार्थसिद्धये ॥११॥
svapakṣa āgamaścaiva vaktavyaḥ prativādinā । tasyāpyanyārthatā sādhyā vādinā svārthasiddhayē ॥11॥
[स्वपक्ष + आगमः (svapakṣa + āgamaḥ) - authoritative text supporting his own position; च + एव (ca + ēva) - also; वक्तव्यः (vaktavyaḥ) - must be stated; प्रतिवादिना (prativādinā) - by the respondent; तस्य (tasya) - of that text; अपि (api) - too; अन्यार्थता (anyārthatā) - having a different purport; साध्या (sādhyā) - must be established; वादिना (vādinā) - by the proponent; स्वार्थ + सिद्धये (svārtha + siddhayē) - for establishing his own purport;]
The respondent must also state the authoritative text supporting his own position. The proponent must establish that it too has a different purport, in order to establish his own purport. (11)
अन्यार्थता निराकार्या स्वागमस्य विनिश्चयम् । उपपत्त्यवकाशोऽत्र ह्यागमार्थविनिर्णये ॥१२॥
anyārthatā nirākāryā svāgamasya viniścayam । upapattyavakāśō’tra hyāgamārthavinirṇayē ॥12॥
[अन्यार्थता (anyārthatā) - alternative interpretation; निराकार्या (nirākāryā) - must be refuted; स्वागमस्य (svāgamasya) - of one’s own āgama; विनिश्चयम् (viniścayam) - decisively; उपपत्ति-अवकाशः (upapatti-avakāśaḥ) - scope for rational argument; अत्र (atra) - here; हि (hi) - for indeed; आगम-अर्थ-विनिर्णये (āgama-artha-vinirṇayē) - in determining the meaning of the āgama;]
The alternative interpretation of one’s own āgama must be decisively refuted. For here, in determining the meaning of the āgama, there is indeed scope for rational argument. (12)
वाद्यागमार्थे निर्णीत आगमार्थः परस्य तु । निर्णेयः सहितैः पश्चात्ततो निश्शेषनिर्णयः ॥१३॥
vādyāgamārthē nirṇīta āgamārthaḥ parasya tu । nirṇēyaḥ sahitaiḥ paścāttatō niśśēṣanirṇayaḥ ॥13॥
[वादि + आगम + अर्थे (vādi + āgama + arthē) - when the meaning of the disputant’s authoritative text; निर्णीते (nirṇītē) - has been ascertained; आगम + अर्थः (āgama + arthaḥ) - the meaning of the authoritative text; परस्य (parasya) - of the other party; तु (tu) - however; निर्णेयः (nirṇēyaḥ) - is to be ascertained; सहितैः (sahitaiḥ) - by the parties jointly; पश्चात् (paścāt) - afterward; ततः (tataḥ) - from that; निःशेष + निर्णयः (niḥśēṣa + nirṇayaḥ) - complete determination;]
Once the meaning of the disputant’s authoritative text has been ascertained, however, the meaning of the other party’s authoritative text is afterward to be ascertained by the parties jointly; from that comes complete determination. (13)
प्रत्यक्षसिद्धेष्वर्थेषु प्रश्ने मानमक्षजं वदेत्। ज्ञानं वा ज्ञानसिद्धेषु नानुमां प्रथमं वदेत् ॥१४॥
pratyakṣasiddhēṣvarthēṣu praśnē mānamakṣajaṁ vadēt। jñānaṁ vā jñānasiddhēṣu nānumāṁ prathamaṁ vadēt ॥14॥
[प्रत्यक्ष-सिद्धेषु (pratyakṣa-siddhēṣu) - established by perception; अर्थेषु (arthēṣu) - regarding objects; प्रश्ने (praśnē) - when questioned; मानम् (mānam) - means of valid knowledge; अक्षजम् (akṣajam) - arising from the senses; वदेत् (vadēt) - one should state; ज्ञानम् (jñānam) - cognition; वा (vā) - or; ज्ञान-सिद्धेषु (jñāna-siddhēṣu) - in matters established by cognition; न (na) - not; अनुमाम् (anumām) - inference; प्रथमम् (prathamam) - first; वदेत् (vadēt) - one should state;]
When questioned about objects established by perception, one should state the sense-born means of valid knowledge, or cognition in matters established by cognition; one should not state inference first. (14)
परतुष्टिकरं वाक्यं वदेतां यदि वादिनौ। स एवात्रागमो ज्ञेयः परतुष्टिर्हि तत्फलम् ॥१५॥
paratuṣṭikaraṁ vākyaṁ vadētāṁ yadi vādinau। sa ēvātrāgamō jñēyaḥ paratuṣṭirhi tatphalam ॥15॥
[पर + तुष्टि + करम् (para + tuṣṭi + karam) - producing satisfaction in the opponent; वाक्यम् (vākyam) - statement; वदेताम् (vadētām) - should state; यदि (yadi) - if; वादिनौ (vādinau) - the two disputants; सः (saḥ) - that; एव (ēva) - alone; अत्र (atra) - here; आगमः (āgamaḥ) - authoritative verbal testimony; ज्ञेयः (jñēyaḥ) - is to be understood as; पर + तुष्टिः (para + tuṣṭiḥ) - the opponent’s satisfaction; हि (hi) - for; तद् + फलम् (tad + phalam) - its result;]
If the two disputants state a proposition that produces satisfaction in the opponent, that alone is to be understood here as authoritative verbal testimony, for the opponent’s satisfaction is its result. (15)
एवं निर्णयपर्यन्तं वादे सुबहवोऽपि हि । घटेयुश्चिरकालं च जल्पे यावत्परो जितः ॥१६॥
ēvaṁ nirṇayaparyantaṁ vādē subahavō’pi hi । ghaṭēyuścirakālaṁ ca jalpē yāvatparō jitaḥ ॥16॥
[एवम् (ēvam) - in this way; निर्णय + पर्यन्तम् (nirṇaya + paryantam) - until a determination is reached; वादे (vādē) - in debate; सुबहवः + अपि (subahavaḥ + api) - even very many; हि (hi) - indeed; घटेयुः (ghaṭēyuḥ) - may engage; च (ca) - and; चिरकालम् (cirakālam) - for a long time; च (ca) - also; जल्पे (jalpē) - in wrangling; यावत् (yāvat) - until; परः (paraḥ) - the opponent; जितः (jitaḥ) - is defeated;]
In this way, even very many may indeed engage in debate until a determination is reached; and also for a long time in wrangling, until the opponent is defeated. (16)
तत्त्वनिर्णयवैलोम्यं वादे साक्षात्पराजयः । संवादे श्लाघ्यतैव स्याद् गुरुत्वमितरस्य च ॥१७॥
tattvanirṇayavailōmyaṁ vādē sākṣātparājayaḥ । saṁvādē ślāghyataiva syād gurutvamitarasya ca ॥17॥
[तत्त्व + निर्णय + वैलोम्यम् (tattva + nirṇaya + vailōmyam) - reversal of the determination of truth; वादे (vādē) - in debate; साक्षात् (sākṣāt) - outright; पराजयः (parājayaḥ) - defeat; संवादे (saṁvādē) - in dialogue; श्लाघ्यता (ślāghyatā) - praiseworthiness; एव (ēva) - indeed; स्यात् (syāt) - would be; गुरुत्वम् (gurutvam) - status as teacher; इतरस्य (itarasya) - of the other party; च (ca) - and;]
In debate, reversal of the determination of truth is outright defeat; in dialogue, it would indeed be praiseworthy, and the other party would have the status of teacher. (17)
तत्त्वनिर्णयवैलोम्ये निन्द्यो दण्ड्योऽथवा भवेत् । विरोधासङ्गतिन्यूनतूष्णीम्भावादिकैर्जितः ॥१८॥
tattvanirṇayavailōmyē nindyō daṇḍyō’thavā bhavēt । virōdhāsaṅgatinyūnatūṣṇīmbhāvādikairjitaḥ ॥18॥
[तत्त्व + निर्णय + वैलोम्ये (tattva + nirṇaya + vailōmyē) - when there is opposition to the ascertainment of truth; निन्द्यः (nindyaḥ) - censurable; दण्ड्यः (daṇḍyaḥ) - punishable; अथवा (athavā) - or; भवेत् (bhavēt) - may become; विरोध + असङ्गति + न्यून + तूष्णीम्भाव + आदिकैः (virōdha + asaṅgati + nyūna + tūṣṇīmbhāva + ādikaiḥ) - through contradiction, lack of coherence, incompleteness, silence, and the like; जितः (jitaḥ) - one who has been defeated;]
When there is opposition to the ascertainment of truth, one who has been defeated through contradiction, lack of coherence, incompleteness, silence, and the like may become censurable or punishable. (18)
भवेज्जल्पे वितण्डायां न्यायो जल्पवदीरितः । संवादे दण्ड्यतां न स्याद् वितण्डाजल्पयोरपि ॥१९॥
bhavējjalpē vitaṇḍāyāṁ nyāyō jalpavadīritaḥ । saṁvādē daṇḍyatāṁ na syād vitaṇḍājalpayōrapi ॥19॥
[भवेत् (bhavēt) - would apply; जल्पे (jalpē) - in jalpa debate; वितण्डायाम् (vitaṇḍāyām) - in vitaṇḍā debate; न्यायः (nyāyaḥ) - the rule; जल्पवत् (jalpavat) - as in jalpa; ईरितः (īritaḥ) - is stated; संवादे (saṁvādē) - in dialogue; दण्ड्यताम् (daṇḍyatām) - liability to punishment; न (na) - not; स्यात् (syāt) - should occur; वितण्डा-जल्पयोः (vitaṇḍā-jalpayōḥ) - in vitaṇḍā and jalpa; अपि (api) - also;]
This would apply in jalpa; for vitaṇḍā, the rule is stated to be as in jalpa. In dialogue, there should be no liability to punishment; in vitaṇḍā and jalpa also… (19)
पराजितत्वमात्रं स्यान्निन्द्यो दण्ड्योऽपि वाऽन्यथा । अनुवादादिराहित्यं नैव जल्पेऽपि दूषणम् ॥२०॥
parājitatvamātraṁ syānnindyō daṇḍyō’pi vā’nyathā । anuvādādirāhityaṁ naiva jalpē’pi dūṣaṇam ॥20॥
[पराजितत्वमात्रम् (parājitatvamātram) - mere status of having been defeated; स्यात् (syāt) - should be; निन्द्यः (nindyaḥ) - censurable; दण्ड्यः (daṇḍyaḥ) - punishable; अपि (api) - even; वा (vā) - or; अन्यथा (anyathā) - otherwise; अनुवाद + आदि + राहित्यम् (anuvāda + ādi + rāhityam) - absence of restatement and the like; न + एव (na + ēva) - certainly not; जल्पे (jalpē) - in disputation; अपि (api) - even; दूषणम् (dūṣaṇam) - a fault;]
There should be merely the status of having been defeated; otherwise, one is censurable or even punishable. Even in disputation, the absence of restatement and the like is certainly not a fault. (20)
विद्याहीनत्वलिङ्गेऽपि वादिनोः स्यात् पराजयः । तदभावान्नैव षट्कादन्यो निग्रह इष्यते ॥२१॥
vidyāhīnatvaliṅgē’pi vādinōḥ syāt parājayaḥ । tadabhāvānnaiva ṣaṭkādanyō nigraha iṣyatē ॥21॥
[विद्या + हीनत्व + लिङ्गे (vidyā + hīnatva + liṅgē) - upon an indication of lack of learning; अपि (api) - even; वादिनोः (vādinōḥ) - of the two disputants; स्यात् (syāt) - would occur; पराजयः (parājayaḥ) - defeat; तत् + अभावात् (tat + abhāvāt) - because of the absence of such an indication; न + एव (na + ēva) - not at all; षट्कात् (ṣaṭkāt) - than the set of six; अन्यः (anyaḥ) - another; निग्रहः (nigrahaḥ) - ground of defeat; इष्यते (iṣyatē) - is accepted;]
Even upon an indication of lack of learning, one of the two disputants would be defeated. Since no such indication is present, no ground of defeat other than the set of six is accepted. (21)
अन्तर्भावादिहान्येषां निग्रहाणामिति स्म ह । विद्यापरीक्षापूर्वैव वृत्तिर्जल्पवितण्डयोः ॥२२॥
antarbhāvādihānyēṣāṁ nigrahāṇāmiti sma ha । vidyāparīkṣāpūrvaiva vr̥ttirjalpavitaṇḍayōḥ ॥22॥
[अन्तर्भावात् (antarbhāvāt) - because of inclusion; इह (iha) - here; अन्येषाम् (anyēṣām) - of the others; निग्रहाणाम् (nigrahāṇām) - grounds of defeat; इति (iti) - thus; स्म (sma) - it is traditionally stated; ह (ha) - indeed; विद्या-परीक्षा-पूर्वा (vidyā-parīkṣā-pūrvā) - preceded by an examination of learning; एव (ēva) - necessarily; वृत्तिः (vr̥ttiḥ) - practice; जल्प-वितण्डयोः (jalpa-vitaṇḍayōḥ) - of jalpa and vitaṇḍā;]
Because the other grounds of defeat are included here—so indeed it is traditionally stated. The practice of jalpa and vitaṇḍā is necessarily preceded by an examination of learning. (22)
स्खलितत्वादिमात्रेण न तत्रापि पराजयः । वादजल्पवितण्डानामिति शुद्धं स्वलक्षणम् ॥२३॥
skhalitatvādimātrēṇa na tatrāpi parājayaḥ । vādajalpavitaṇḍānāmiti śuddhaṁ svalakṣaṇam ॥23॥
[स्खलितत्व + आदि + मात्रेण (skhalitatva + ādi + mātrēṇa) - merely on account of a lapse and the like; न (na) - not; तत्र + अपि (tatra + api) - even there; पराजयः (parājayaḥ) - defeat; वाद + जल्प + वितण्डानाम् (vāda + jalpa + vitaṇḍānām) - of vāda jalpa and vitaṇḍā; इति (iti) - thus; शुद्धम् (śuddham) - precise; स्वलक्षणम् (svalakṣaṇam) - intrinsic definition;]
Even there, there is no defeat merely on account of a lapse and the like. Thus is the precise intrinsic definition of vāda, jalpa, and vitaṇḍā. (23)
आनन्दतीर्थमुनिना ब्रह्मतर्कानुसारतः । कथालक्षणमित्युक्तं प्रीत्यर्थं शार्ङ्गधन्वनः ॥२४॥
ānandatīrthamuninā brahmatarkānusārataḥ । kathālakṣaṇamityuktaṁ prītyarthaṁ śārṅgadhanvanaḥ ॥24॥
[आनन्दतीर्थमुनिना (ānandatīrthamuninā) - by the sage Ānandatīrtha; ब्रह्मतर्क + अनुसारतः (brahmatarka + anusārataḥ) - in accordance with the Brahmatarka; कथालक्षणम् (kathālakṣaṇam) - the definition of disputation; इति (iti) - thus; उक्तम् (uktam) - was stated; प्रीति + अर्थम् (prīti + artham) - for the pleasure; शार्ङ्गधन्वनः (śārṅgadhanvanaḥ) - of the wielder of Śārṅga;]
The definition of disputation was thus stated by the sage Ānandatīrtha, in accordance with the Brahmatarka, for the pleasure of the wielder of Śārṅga. (24)
सदोदितामितज्ञानपूरवारितहृत्तमाः । नरसिंहः प्रियतमः प्रीयतां पुरुषोत्तमः ॥२५॥
sadōditāmitajñānapūravāritahr̥ttamāḥ । narasiṁhaḥ priyatamaḥ prīyatāṁ puruṣōttamaḥ ॥25॥
[सदा + उदित (sadā + udita) - ever manifest; अमित (amita) - limitless; ज्ञान (jñāna) - knowledge; पूर (pūra) - flood; वारित (vārita) - dispelled; हृत् + तमस् (hr̥t + tamas) - darkness of the heart; नरसिंहः (narasiṁhaḥ) - Narasimha; प्रियतमः (priyatamaḥ) - most beloved; प्रीयतां (prīyatāṁ) - may he be pleased; पुरुषोत्तमः (puruṣōttamaḥ) - the Supreme Person;]
May Narasimha, the most beloved Supreme Person, whose ever-manifest, limitless flood of knowledge dispels the darkness of the heart, be pleased. (25)
इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं कथालक्षणम् ॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitaṁ kathālakṣaṇam ॥
[इति (iti) - thus ends; श्रीमत् + आनन्दतीर्थ + भगवत्पादाचार्य (śrīmat + ānandatīrtha + bhagavatpādācārya) - the illustrious Ānandatīrtha Bhagavatpādācārya; विरचितम् (viracitam) - composed by; कथा + लक्षणम् (kathā + lakṣaṇam) - the defining characteristics of debate;]
Thus ends Kathālakṣaṇa, composed by the illustrious Ānandatīrtha Bhagavatpādācārya.
