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Bechardasji Doshi, two erudite (modern) scholars of Jainism, have described the situations as follows:
When the Samskrta language found a place in Jain Literature and along with the language, the logical method as well as the philosophical discussion was ushered into Jain Literature, the discussion of this doctrine gathered strength in the passage of time. The details were then multiplied and rival current thoughts, arguments and proofs were also found a consistent place, with their original nature in the discussion of this doctrine.
In this golden philosophical age of Indian Philosophy, the Sage Gautama composed his Nyāya Sūtra in 200-450 A.D. According to Professor Dhruva, the Sage Kanāda composed his Vaisésikā Sūtra in the first century B.C. and Bādarāyaṇa wrote his Brahmasūtra in the fourth century A.D. The Sāmkhya Sūtrā was composed by Muni Kapila in 6-7 century. Iśvarakrşņa composed his Sārkhyakārikā between the second and the fourth centuries A.D.
The Buddhists and the Naiyāyikas were considered pioneers in the field of logic. The Buddhist philosopher Nāgārjuna : (300 A.D.) criticized Nyāya-sūtra and inturn Vātsyāyana (400
A.D.) gave the reply in his Nyāyasūtrabhāsya. The Buddhist Acārya Dignāga (500 A.D.) criticized the views of Vātsyāyana and Uddyotakara (600 A.D.) and gave the reply to the former in his Nyāya Vārtika. The Buddhist Ācārya Dharmakirti in his Nyāyabindu refuted the views of Uddyotakara. The Buddhist ācārya Dharmottara, in his commentary on Nyāyabindu has strongly supported the views of Diganāga and Dharmakīrti. Vacaspati Misra (800 A.D.) in his Nyāyavārtikatāt- paryatīkā reestablished the position of Uddyotakara by refuting the Buddhist criticism of the Nyāya doctrines.
Sanmati Tarka. Ed. D. Malavania. Bombay, 1939, Introduction, p. 133.
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