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the Saddaniti refers to the Titthiyas. It shows the vitanda was utilized at that time by all schools of thought, since the term Titthiya was applied to both the samanas and the Braha
maņas.
The discussion through which knowledge is gained about doctrines is called the Vada; that which is only for gaining victory over the opponents is Jalpa; the debate where the quibbles (chala) analogues (jati) and respondent's failures (nigrahasthana) are utilized to vanquish the opponent is called vitanda in Nyaya system and was used to defend their own views by right or wrong means.15
The Buddhist tradition also could not escape being influenced by this practice. The old logical compenda like the Upayahṛdaya, Tarkasastra, etc. appear to have allowed the use of quibbles analogues etc. for the specific purpose of protecting the Buddhist order, but Dharmakirti, realising that it was not in keeping with the high standards of truth and nonviolence, completely denied their usage in the Vadanyaya. Hence, Dharmakirti refers the qualities of the debater who speaks more or less than necesssary. Therefore he accepts only the two Nigrahasthānas, Asadhanañga and Adoṣodbhāvana forvadi as well as prātivādi.16
The Jainas, on the other hand, lay more stress on truth and non-violence. They think of the Vitanda as Vitandibhasa,17 Akalanka rejects even the Asadhananga and Adośodbhavana in view of the fact that they are themselves the subjects of discussion. He then says: a defendent should himself indicate the real defects in the established theory of a disputant and then set up his own theory.18 Thus he should consider each item from the point of view o' truth and non-violence.
The above fact is supported by Pali literature which contains references to the logical discussions of that period. Some adherents of Jainism had also participated in such discussions. Saccaka, Abhaya and Asibandhakaputta Gāmiņi are the main characters who took an active part in them.
