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VIII] Nyiiya L £terature 3 0 9 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 N yaya system is concerned, though Akapada was the first to write a comprehensive account of it, the J ains and Buddhists in medieval times had indepen- dently worked at this subject and had criticized the Nyaya ac- count of logic and made valuable contributions. In J aina logic Da.!.avaikalikalliryukti of Bhadrabahu (357 B.C.), Umasvati's Tattvarthadhigama szUra, Nyayiivatara of Siddhasena Divakara (533 A.D.) Mal)ikya NandI's (800 A.D.) Parikamukha szUra, and Pra11liizanayatattvalokiila,!zka1"'a of Deva Suri (I 159 A.D.) and Prameyakamalamarta?lr!a of Prabhacandra deserve special notice. Prama1;fasamuccaya and Nyayapravesa of Diimaga (500 A.D.), Pra1lla'lavarttika karika and Nyayabilldu of Dharmakjrtti (650 A.D.) with the commentary of Dharmottara are the most interesting of the Buddhist works on systematic logic 1. 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 Vatsyayana bha-fya and the Udyotakara's Varttika 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 J ains and the Buddhists; and it was Diill1aga's criticism of Hindu N yaya that roused U dyotakara to write the Vlirttika. 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 Gailgesa, and there is probably only one Hindu work of importance on Nyaya in the Buddhist style namely N..yayasara of Bhasarvaji'ia. Other older Hindu works generally treated of 1 See India" Logic Meditval School, by Dr S. C. Vidyabhiial)a, for a biblio- graphy of Jain and Buddhist Logic.