and corner of India and even to the Far East. With this background, an atteempt has been made to study Cattanå ros manual of Buddhist Logic found in the 29th Chapter of his еріс. The caption of the Chapter is “356, 1$ 49 pth Lb söör G 505 மம் கேட் ட கா ைத”. Here தருமம்’ stands for “தருக்கம்’ (logic) also, for the whole Chapter deals with the Buddhist logic. The following chapter XXX “ Lisu # #9 può es p16) + sorti Lm ơo su (3 P Tg) p “E sơ> 3” deals with the Buddhist philosophy, while the penance ((3 bir & Li) of the heroine is indicated in only one line (XXX-264. Hence, it is clear that “35(5uotb” has been taught througout the two Chapters XXIX and XXX. So, the word ** *, t,uolb** evidently refers to the Buddhist Logic and Philosophy. Its synonym in the epic is mey-p-porul (lit. truth).” When the heroine requested the venerable master Aravana A tigal to teach mey-p-porul, he began to instruct logic first and then philosophy. It is clear that logical reasoning really enables one to grasp the philosopical tenets. Cattană r considers that the Buddhist learning (education) would not be complete without instruction in logic and philosophy. Căttanăr's logical text runs over 427 lines (XXIX 45-472). It flows with clarity, beauty, brevity and profundity. It is not inferior to any work with regard to the structure, treatment and fertility of thoughts. It contains the quintessence of many a treatise of his predecessors and perhaps contemporaries, and hence stands second to none. 1. The problem of indebtedness : There are some scholars who suggest that Cattană r derived his logical knowledge through the only source of Dignaga. This suggestion seems to be untenable, for his deep scholarship in the various systems of Indian logic is evidenced in thc 27th Chapter of his epic (XXVII 3–85). It seems to the author 178
