hice a 9.) Digniga and his Pramana-samuccaya. 217 
28. Dignaga and his Praméina-samuccaya.—By Satis CHanpra 
iDYABHosana, M.A. 
Hindu philosophy is divided into six principal systems of 
ae whic Nydya is one. This Nydaya 
7 ke ia . b@- again is divided into two schools called re- 
©®en ancient tively thi ont Neva d d 
NyZyaand modern Spectively the ancient Nyaya and modern 
Nyaya. Nyadya. The distinction between the two 
s Is is this: the ancient Nyaya treats of 
atoms, properties of atoms, souls, the transmigration of the soul, 
mind, Go , etc., as well as of processes of perception, inferences, 
and the like, while the modern Nyaya deals only with the methods 
of perception, inference, etc. The object of the ancient Nyaya is to 
explain the means of salvation, while that of the modern Nyaya is 
physics, theology, logic, ete., while the modern Nyaya is exactly 
— with what we understand by the term logic. 
Buddhistic _ori- mies) of Bengal, it is worth while to trace 
ed “— isan its Se. There can be no doubt as to the 
modern Nyaya having been developed from 
the ancient N yaya, but nothing can be definitely stated as to how 
nd when it was so developed. The first extant work on ancient 
Nyaya is undoubtedly Gotama’s Nyaya Sitra dated about 500 B.C., 
but we do not know definitely what was the first work on modern 
yaya. 
It was for a long time the universal belief of the Pandits of 
Upadhyaya of Mithila in the 14th century A.D, was the oldest 
work on modern Nyaya. But this belief of the Pandits was shaken 
i Professor Peterson, who published 
This 
Showed that Gangeéa Upadhyaya’s Pramana-cintamani could not 
wor é 
oo tibetan there- numerous treatises on logic by various 
Indian Buddhist authors. These treatises are contained in the 
Tangynr, section Mdo, volumes 95-116. There the first work on 
