________________ INTRODUCTION followers of the Buddhist as well as the non-Buddhist systems. Sankara-svami, a disciple of Dinnaga himself, composed the Nyaya-pravesa, a summary exposition of the works of Dinnaga.l Dharma-pala, the teacher of Dharmakirti, commented upon the Alambana-pariksha of Dirnaga. Jinedrabuddhi wrote a commentary on the Pramana-samuchchaya called Vi salamalavati. Isvarasena must also have composed some work, original or a commentary, since Dharmakirti has refuted his views. It is said that Dharmakirti had studied the Pramana-samuchchaya with Isvarasena.2 Thus, the tradition established by Dinnaga began to grow. Dharmakirti also wrote a commentary on the Pramana-samuchchaya. This commentary is known as Pramana-vartika. This commentary just like the Nyaya-vartika of Uddyotakara proved more famous. and successful than the work commented upon. Consequently the Pramana-vartika and other works by Dharmakirti became popular and occupied a prominent place in the field of Buddhist learning. The opponents also began to refute the views of Buddhism woven in the works of Dharmakirti instead of those in the works of Dinnaga. Dharmakirti replaced Dirnaga in all spheres. Hence, we can maintain that Dharmakirti gave a new shape to the dialectical tradition of Dinnaga. This tradition was further developed by Devendrabuddhi, Santabhadra, Vinitadeva, Dharmakara-datta (Archata), Dharmottara, Prajnakara, etc. When Buddhist monasteries were destroyed at the time of the Muslim conquest, the development of Buddhist Logic came to an end in India. In Tibet and China, however, it continued to prosper. Non-Buddhist systems also realised the necessity of independent works on Logic. The Mimamsaka schools that were primarily concerned with the exposition of sacrificial practices also realised the need of logical works. Kumarila composed Slokavartika and Prabhakara wrote Brihati from the standpoint of Mimamsa. The Naiyayikas also wrote independent works on logic like Nyaya-sara. The Tattva-chintamani of Gangesa gave a new impetus to the logical method of thinking. His 1 A. B. Dhruva-Nyaya-pravesa, Intro. p. xiii. 2 History of Indian Logic, p. 397.
