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* Kammawäbbasepa va savvanhý savvaloya duas ya. : " Pavadi inciyarahidath avvavabach suhamagantach." Natare of Valverse
The common topics, which are said to have been debates by he Samanas Brahmanas and Pariadajakas, are referred to in Pāli literature. The Jaina conception of the nature of Universe also appears to be recorded in the Brahmhjala Sutta
The four different propositions maintained by contenaporary .teachers in this connection are as follows: (i) This world is finite and circumscribed fantood ayetin
boko pariyanto ) (ii) It is infinite and without limit (anantava ca ayan loko
apariyanto ). (iii) It is both finite and infinite ( antava ca ayam loko
apariyanto ). (iv) It is neither finite nor infinite ( nevāyam toko antava
na panananto ).
The third theory appears to be the view of Nigantha Nātaputta. Buddhaghosa does not clarify this view. He suggests only that the limited and unlimited character of the world depends on the limited or unlimited view taken by the contemplator in his mental perception or vision, 94. Perhaps he missed here the philosophical aspect of the proposition. If we apply the standpoiat of con-absolutism, its inner meaning can be easily grasped. However, we can point out that from the standpoint of substance ( dravya ) and place ( ksedra ), the world is limited and from the standpoint of kala and thada it is unlimited.
Records of theories held at the time have been repeated several times in Pali literature. But they do not add anything substantial to what has been mentioned before. The later Buddhist philosophical literature provides us with more data in this respect. It indicates a development of the concept ruader clinctussion
