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philosophy of often called pramāṇaśastra. When reading Tattvacintamani we can see that Gangeśa was influenced very much by Prācina Nyāya and inspired by the Prabhākara (प्रभाकर) school of Mimāmsa. The main conflict for Gangeśa was not with the Buddhists as it was in the case of Udayanācārya. The main opponents of Gangeśa were the Prabhakara Mimāmsakās. During the time of Gangeśa there was a very great influence of the Prabhakara Mimāmsa in Mithila. Therefore the most of the arguments of Gangeśa were developed on the opposition to the Prabhakara Mimāmsa Philosophy. This is first of all obvious from the commentary on Tattvacimtāmani by Rucidatta ( रुचिदत्त). Gangeśa was also very much impressed by Nyāyamañjari (न्यायमंजरी) by Jayanta Bhatta (जयन्त भट्ट). This Kashmir (काश्मीर) scholar was referred to for the first time in the Eastern India exactly by Gangeśa. Gangeśa was also a distinguished poet as it was mentioned by his son Vardhamāna Upādhyāya. Gangeśa himself also had mentioned that he was a poet.
Regarding the family of Gangeśopadhyaya the scholars had traced the reference to his family in the gotrapanthi (maч1⁄2f) of Mithila. His village was named Chidden (f) and situated in the state of Mithilā. Unfortunately the more detailed information about it is still inaccessible. Gangeśa belonged to Kasyapa gotra (). He was having three sons: Vardhamāna, Supan and Hari (वर्धमान, सुपन, हरि). In the register of gotra he had been described as pramāṇaguru. Nyāyakoshakāra Pt. Bhimācārya Zhalakikar (न्यायकोशकार पं. भीमाचार्य झळकीकर) has mentioned Gangesa to be a resident of Bengal state, but perhaps it is just an obvious mistake. The time of Gangeśa is stated to be the 11th century of Samvat (H). Some scholars say that Gangeśopadhyāya was prior to 1030 A.D. They base this conclusion on the fact that the
