[Footnote 2: Îs'varânumâna of Raghunatha as well as his Padârthatattvanirûpa@na are, however, notable exceptions.]
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expressions mark the development of this literature. The technical expressions invented by this school were thus generally accepted even by other systems of thought, wherever the need of accurate and subtle thinking was felt. But from the time that Sanskrit ceased to be the vehicle of philosophical thinking in India the importance 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 Nyâya system is concerned, though Ak@sapâda 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 Nyâya account of logic and made valuable contributions. In Jaina logic Das'avaikâlikaniryukti of Bhadrabâhu (357 B.C.), Umâsvâti's Tattvârthâdhigama sûtra, Nyâyâvatâra of Siddhasena Divâkara (533 A.D.) Mâ@nikya Nandi's (800 A.D.) Parîk@sâmukha sûtra, and Pramâ@nanayatattvâlokâla@mkâra of Deva Sûri (1159 A.D.) and Prameyakamalamârta@n@da of Prabhâcandra deserve special notice. Pramâ@nasamuccaya and Nyâyapraves'a of Di@nnâga (500 A.D.), Pramâ@nayârttika kârikâ and Nyâyabindu of Dharmakîrtti (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 Vâtsyâyana bhâ@sya and the Udyotakara's Vârttika 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@nnâga's criticism of Hindu Nyâya that roused Udyotakara to write the Vârttika. 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 Nyâya in the Buddhist style namely Nyâyasâra of Bhâsarvajña. Other older Hindu works generally treated of
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[Footnote 1: See Indian Logic Medieval School, by Dr S.C. Vidyâbhû@sa@na, for a bibliography of Jain and Buddhist Logic.]
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inference only along with metaphysical and other points of Nyâya interest [Footnote ref 1].
The main doctrine of the Nyâya-Vais'e@sika Philosophy [Footnote ref 2].