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been definitely settled, but there is reason to believe that he lived some time in the beginning of the fourth century A.D.  Jacobi places him in 300 A.D.  Udyotakara (about 635 A.D.) wrote a Varttika on Vatsyayana’s bha@sya to establish the Nyaya views and to refute the criticisms of the Buddhist logician Di@nnaga (about 500 A.D.) in his Prama@nasamuccaya.  Vacaspatimis’ra (840 A.D.) wrote a sub-commentary on the Nyayavarttika of Udyotakara called Nyayavarttikatatparya@tika in order to make clear the right meanings of Udyotakara’s Varttika which was sinking in the mud as it were through numerous other bad writings (dustarakunibandhapa@nkamagnanam).  Udayana (984 A.D.) wrote a sub-commentary on the Tatparya@tika called Tatparya@tikaparis’uddhi.  Varddhamana (1225 A.D.) wrote a sub-commentary on that called the Nyayanibandhaprakas’a.  Padmanabha wrote a sub-commentary on that called Varddhamanendu and S’a@nkara Mis’ra (1425 A.D.) wrote a sub-commentary on that called the Nyayatatparyama@n@dana.  In the seventeenth century Vis’vanatha wrote an independent short commentary known as Vis’vanathav@rtti, on the Nyaya sutra, and Radhamohana wrote a separate commentary on the Nyaya sutras known as Nyayasutravivara@na.  In addition to these works on the Nyaya sutras many other independent works of great philosophical value have been written on the Nyaya system.  The most important of these in medieval times is the Nyayamanjari of Jayanta (880 A.D.), who flourished shortly after Vacaspatimis’ra.  Jayanta chooses some of the Nyaya sutras for interpretation, but he discusses the Nyaya views quite independently, and criticizes the views of other systems of Indian thought of his time.  It is far more comprehensive than Vacaspati’s Tatparya@tika, and its style is most delightfully lucid.  Another important work is Udayana’s Kusumanjali in which he tries to prove the existence of Is’vara (God).  This work ought to be read with its commentary Prakas’a by Varddhamana (1225 A.D.) and its sub-commentary Makaranda by Rucidatta (1275 A.D.).  Udayana’s Atmatattvaviveka is a polemical work against the Buddhists, in which he tries to establish the Nyaya doctrine of soul.  In addition to these we have a number of useful works on Nyaya in later times.  Of these the following deserve special mention in connection with the present work. Bha@sapariccheda by Vis’vanatha with its commentaries Muktavali, Dinakari and Ramarudri, Tarkasamgraha with Nyayanir@naya, Tarkabka@sa of Kes’ava Mis’ra with

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the commentary Nyayapradipa, Saptapadarthi of S’ivaditya, Tarkikarak@sa of Varadaraja with the commentary Ni@ska@n@taka of Mallinatha, Nyayasara of Madhava Deva of the city of Dhara and Nyayasiddhantamanjari of Janakinatha Bha@t@tacarya with the Nyayamanjarisara by Yadavacarya, and Nyayasiddhantadipa of S’a@sadhara with Prabha by S’e@sanantacarya.