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The Mimasa school appears to have given impulse to the logical method. The process of reasoning and laws of thought were methodically developed in the Nyaya system. The term Nyaya signifies going into (a subject) taking it as it were into pieces. Thus the system aims at a correct method of philosophical inquiry into all the proofs through which the mind arrives at the true knowledge of all the objects and subjects. It holds matter and souls as eternal and uncreated. It mentions God (Isvara) once but does not recognize His moral attributes and the government of the world. The beginning of the Nyayasutra is ascribed to a Gautama (500 B.C) while the true Nyaya is ascribed to Akshapada (150 A.D). The Nyayabhashya of PakshilaSvamin Vatsyayana (200 B. C.) propounds modifications of the Nyayasutra into short sentences comparable to Vartikas. The Nyayavartika . of Udyotakara Bharadvaja (620), a fervent sectarian of the Pasupata belief, defended Vatsayana and explained the Nyayasutra and Bhishya. The Nyaya-Vartika-tatparyatika of Vachaspati-Misra (850) is a further comment on it. In the tenth century Udayana wrote the wrote the Tatparyaparisuddhi as a further comment, the Kusumanjali in Karikas with a prose explanation, wherein the existence of God was proved, and the Bauddha-dhikkara wherein the Nihilistic Buddhist system was assailed. The chief Buddhist logician Dignaga (before 100) wrote the Framana-samuchchaya-Nyaya-pravesa and other texts preserved only in translations. He developed a doctrine of knowledge which in certain aspects influenced the views of Kant as there is a close affinity. In the Nyayabindu Dharmakirti vindicated Dignaga. This work was commented by Dharmottara (800) and by Mallavadin in his Nyayabindutika-tippani of the Jain works on Nyaya. Biddha-Sena-Divakar's Nyayavatara is assigned to 533 and Manikyanandin's Pariksha-mukha-satra to (890) on which Anantavirya

commented in the 11 th century. Hemachandra (1033- 1172) wrote in sutra style the Pramana-mimamsa, Jayanta (5 th century) wrote the Nyaya-manjari which comments on the Nyaya-sutra and criticises the Buddhists and the Jains, Bhusarvajna's Nyayasara (900) which shows a marked Saiva tendency and embodies Vaiseshika doctrines and Varadaraja's Tarkika-raksha which knows Kumarila were mentioned in the Sarvadarsana-sangraha (1350) The Tattva-chintamani of Gangesa (1200) appeared in four books%; it expounds with much subtlety the means of proof permitted in the Nyaya, incidentally expounding the metaphysics of the school at the same time. Gangesa's followers include, his son Vardhamana, Jayadeva, and Raghunatha-Siromani (1500). Under his inspiration logic (Nyaya) rose to "a developed and able scheme of inference based on universals and the formation of universals it explained by a well thought out metaphysical theory". In the 16 th century the Navya-nyaya "Sanskrit schools of Navadvipa (in Bengal) formed the centre of intellectual life in the country."