________________
( 129 )
The Jaina attitude to these debates and discussions was that they were meant only to investigate the real defects in opponents theories. There were not allowed to gain a victory through evil means, like quibbling, analogues, power and so on. That is why Vitanda is considered Vitandabhasa in Jainism.26 The Buddha himself appreciates the attitude of such Panditas and agrees with them on other matters.26 He called them Vinnu or intelligent persons who are supposed to be hypothetical rational critics. 27 They used to make an impartial and intelligent assessment of the relative worth of conflicting theories, 28 On the basis of the above view the later Jaina philosophers established the definition and means of debates. Akalanka is perhaps the first to point out clearly such definitions. He says that if one is capable of establishing his own view ( paksa ) through right devices, it is Jaya ( victory ) for him and Parāja ya (defeat ) .for the other.29
The Buddhist philosohical literature which developed later, has not mentioned any discussions and refutations of Jaina conception in this connection. This may be due to the fact that both philosophies had similar rules and regulations regarding such dabates, except for a stw differences (especially in the case of Nigrahasthanas ).
Evolution of Epistemology
Epistemology and Logic are mainly concerned with the validity of knowledge and have been subjects of controversy among philosophers from time immemorial.
The Buddha classified such thinkers into three groups in a Sutta of the Majjhima Nikaya. It is said there that a Brahmana student went to ask the Buddha "in which category he stands". The Buddha replied "there are some recluses and Brăbamaņas who profess their doctrines after finding a final and ultimate insight ditthadhammübhitpavosona pāramip patta) into this life. "where does the veperable Gotama stand among them ?" The Bnddha replied "I say that there is a distinction among those who profess their doctrines after finding a final
