ist
sense. This traces the beginnings of Indian logic to a Brahmanic
source but subsequently it flourished greatly in the hands of
Buddhists, especially Dinnaga and Dharmakirti. The former appears to
have been a native of Conjevaram and a contemporary of Kalidasa. Both
the logician and the poet were probably alive in the reign of
Kumaragupta (413-455). Dinnaga spent much time in Nalanda, and though
the Sanskrit originals of his works are lost the Tibetan
translations[241] are preserved.

The Buddhist schools of logic continued for many centuries. One
flourished in Kashmir and another, founded by Candragomin, in Bengal.
Both lasted almost until the Mohammedan conquest of the two countries.

From about 470 to 530 A.D. northern India groaned under the tyranny of
the Huns. Their King Mihiragula is represented as a determined enemy
of Buddhism and a systematic destroyer of monasteries. He is said to
have been a worshipper of Siva but his fury was probably inspired less
by religious animosity than by love of pillage and slaughter.

About 530 A.D. he was defeated by a coalition of Indian princes and
died ten years later amid storms and portents which were believed to
signify the descent of his wicked soul into hell. It must have been
about this time that Bodhidharma left India for he arrived in Canton
about 520. According to the Chinese he was the son of a king of a
country called Hsiang-Chih in southern India[242] and the
twenty-eighth patriarch and he became an important figure in the
religion and art of the Far East. But no allusion to him or to any of
the Patriarchs after Vasubandhu has been found in Indian literature
nor in the works of Hsuean Chuang and I-Ching. The inference is that he
was of no importance in India and that his reputation in China was not
great before the eighth century: also that the Chinese lists of
patriarchs do not represent the traditions of northern India.

Religious feeling often ran high in southern India. Buddhists, Jains
and Hindus engaged in violent disputes, and persecution was more
frequent than in the north. It is easy to suppose that Bodhidharma
being the head of some heretical sect had to fly and followed the
example of many monks in going to China. But if so, no record of his
school is forthcoming from his native land, though the possibility
that he was more than an individual thinker and represented some
movement unknown to us cannot be denied. We might suppose too that
since Naga