mportance of this literature has gradually lost ground, and it
can hardly be hoped that it will ever regain its old position by
attracting enthusiastic students in large numbers.

I cannot close this chapter without mentioning the fact that
so far as the logical portion of the Nyaya system is concerned,
though Ak@sapada was the first to write a comprehensive account
of it, the Jains and Buddhists in medieval times had independently
worked at this subject and had criticized the Nyaya account
of logic and made valuable contributions. In Jaina logic
_Das'avaikalikaniryukti_ of Bhadrabahu (357 B.C.), Umasvati's
_Tattvarthadhigama sutra_, _Nyayavatara_ of Siddhasena Divakara
(533 A.D.) Ma@nikya Nandi's (800 A.D.) _Parik@samukha sutra_, and
_Prama@nanayatattvalokala@mkara_ of Deva Suri (1159 A.D.) and
_Prameyakamalamarta@n@da_ of Prabhacandra deserve special notice.
_Prama@nasamuccaya_ and _Nyayapraves'a_ of Di@nnaga (500 A.D.),
_Prama@nayarttika karika_ and _Nyayabindu_ of Dharmakirtti
(650 A.D.) with the commentary of Dharmottara are the most
interesting of the Buddhist works on systematic logic [Footnote ref l].
The diverse points of difference between the Hindu, Jain and
Buddhist logic require to be dealt with in a separate work on
Indian logic and can hardly be treated within the compass of the
present volume.

It is interesting to notice that between the _Vatsyayana
bha@sya_ and the Udyotakara's _Varttika_ no Hindu work on logic
of importance seems to have been written: it appears that the
science of logic in this period was in the hands of the Jains and
the Buddhists; and it was Di@nnaga's criticism of Hindu Nyaya
that roused Udyotakara to write the _Varttika_. The Buddhist and
the Jain method of treating logic separately from metaphysics
as an independent study was not accepted by the Hindus till we
come to Ga@nges'a, and there is probably only one Hindu work of
importance on Nyaya in the Buddhist style namely _Nyayasara_
of Bhasarvajna. Other older Hindu works generally treated of

____________________________________________________________________

[Footnote 1: See _Indian Logic Medieval School_, by Dr S.C. Vidyabhu@sa@na,
for a bibliography of Jain and Buddhist Logic.]

310

inference only along with metaphysical and other points of Nyaya
interest [Footnote ref 1].

The main doctrine of the Nyaya-Vais'e@sika Philosophy [Footnote ref 2].

The Nyaya-Vais'e@sika having dismissed the doctrine of momentari