________________ INTRODUCTION implementation of that necessity. Durveka declares that the Nyaya-hindu is meant for those of brief interest in logic and therefore, in spite of the presence of a treatise like the Pramanavartika it serves its own purpose. It is a matter of controversy as to which school of Buddhism does the Nyaya-bindu belong. It is beyond any doubt that Dinnaga and Dharmakirti belong to the school of Yogachara-vijnana-vada. But the study of the Nyaya-bindu does not show that it was composed from the standpoint of the Yogachara school. Yogachara believes that external objects are absolutely non-existent. The Nyaya-bindu deals with the definition of svalakshana and the like in such a manner that compels us to conclude that it is not a treatise from the viewpoint of Yogachara. But the author, Dharmakirti has defended the views of Yogachara in his works like Pramana-vartika very strongly. This being the case, how is it possible that he left the ideology of Yogachara and accepted that of Sautrantika in the Nyaya-bindu? Some of the commentators have indicated that some of the Sutras of the Nyayabindu are intended to combine the views of both these schools. Other commentators like Durveka object to this view and maintain that the treatise is composed purely from the standpoint of the Sautrantikas. In this connection we should note that the Yogachara believes in the existence of external objects from the standpoint of samvriti-satya, i.e., Empirical Reality, and not from that of paramarthika-satya i.e., Ultimate Reality. Therefore, the treatment of pramana, prameya, etc., is empirical in character. Hence, the discussion on logic etc. is only empirically real. The ultimate Reality is the subject of self-experience, and is thus indescribable. Discussions regarding pramana, prameya, etc., can be carried on empirical grounds. The Sautrantika system, which believes in the existence of external objects and undertakes discussion on that very basis, can provide good grounds for the pramanaprameya treatment. We can, therefore, maintain that the Pramana _1 "ननु वार्तिकादिनैव सम्यग्ज्ञानस्य व्युत्पादनात् कथमस्य न वैयर्थ्यमिति चेत्; संक्षिप्तरुचीन् प्राज्ञान् अधिकृत्येदं प्रणीतमित्यदोषः ।"-धर्मोत्तरप्रदीप -पृ० 35 / Self Stedina
