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Later, Jaina and Buddhist philosophers also came forward with their new concepts of debate. Buddhists refuted the Nyāya-theory of using "Chala", "Jāti" and "Nigraha-sthāna" in the debates. Siinultenously, they themselves introduced two Nigraha-sthanas" i.e. "Asādhanänga-vacana" and "adosodbhā. vana". But, Jainas refuted the whole concept of Nyāya and Buddhist philosophies. According to them proving one's dogma and tenets honestly is the right concept of "Vāda", not through Chala, Jāti and Nigraha-sthānas.
Jainas classified "Debate" into two types : Vitarăga-kathā and Vijigisu-katbā. Here one thing is notable that Caraka accepts the whole description of "Vāda" under "Sandhaya-sambhāşa" and of "Jalpa" and "Vitandā" under "Vigrhya-sambhāṣā. According to Jainas Vāda" cannot be considered as "Vitarāgakathā". therefore, Akalankadeva (8th cent. A.D.) has used the words "Väda" and "Jalpa" in the same meaning. Prabhācandra (10th-11th cent. A.D.) in his refutation, says that the eight points of defeat (Nigraha-sthana)-"Apasiddhanta" hy the word "Siddhantäviruddha" and "Nyüna". "Adhika" and five fallacies (Hetväbhāsas) by the word "Pancavayavopapannah"-can be taken into account by the Naiyāyika definition of "Väda". So, "Väda" is considered same as : Vijigisu-kathå". Further, "Vitaräga-katha" must be free from all false means i.e. Chala, Jāti and Nigraha-sthāna. "Vitandā" has been considered as "Vadábhasa" or fallacy of Våda. According to them "Debate" must be having four components (caturanga). In other words, "Sabhāpati" i.e. chairman was made necessary for debate in addition to two contestants and interrogators.
The peak of the 'aggressive debate' that how to achieve the effect and victory can also be seen in Jaina philosophy, when they introduced written debate. They decided the written style for it, called as
Patra" or letter. According to them the word "Patra" can be defined etymologically as : "Padāni trāyante gopyante raksyante parebhyaḥ svayam vijigisuņā yasmin vākye tat.....patram".? or such sentence is called "Patra" in which the inflected words (Padas) are hided by a disputant (desirous of victory) from his opponent. The hiding of infected word means the biding of its radical (prakrti) and suffix (pratyaya) etc. Such Patra-writing, so far, has not been seen in the available texts of other systems of Indian philosophy. But, Jainas refer to a "Patra" in the name of Yaugas i.e. Nyāya-Vaišeşikas, as :
Sainyaladbhāg nānantarānarthärthaprasvāpakļdāśaitsyatonitkonenaladyu kkulādbhavo vaisopyanaiśyatápastannarradladjut paraparatattvavittadanyonādiravāyaniyatvata evan yadidȚktatsakalavidvargavadetaccaivamevam tat.
The above "Patra" can be understood as follows: Pratiiña : Sainyaladbhäg nänatarânarthärthaprasvāpakrt äśaitsytonitkonenaladyukkulädbhavo vaisopvanaiśyatāpastan anrradladjut paraparatattvavittadanyaḥ.........Dehah prabodhakārindriyadikāraņakalāpah ásamudrät acalogiriojkarah bhuvanasanniveśaḥ vā sūryācandramasau prithivyādikāryadravyasamdhah vā, partiyamānaḥ samudradiḥ andhakārādih ausøyaṁ meghaḥ na purusah, nimittakāraṇamasya, apitu buddhimatkāraṇam.
2.
Dharmakirti : Vädanyāya, Bauddha-bhārati, Vārāṇasi, 1972, pp. 4-5. See-Akaladkadeva : Siddhiviniscaya-ţikā, pp. 315-17 ; Vidyānanda : Astasahasri, p. 87; Prabhācandra : Prameya-kamala-mārtanda, p. 649. "Samartha-vacanam vădab", Pramāņa-samgraha (Akalankadeva), 51; "Samarthavacanam Jalpah", Siddhiviniscaya (Akala kadeva), 5.2. Prameya-kamala-mārtanda, Nirnaya Sagara Press, Bombay, 1941, pp. 646-47. "Tadabhäso vitandadirabhupeto vyavasthiteh", Nyāya-viniscaya (Akalnkadeva), 2.215. Anantavirya : Siddhiviniscayaţikā, 5.2. Prameya-kamala-mārtanda, p. 685. Ibid., p. 685. Ibid., p. 686.
8. 9.
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