known whether Căttanār wrote any work on logic other than his 29th Chapter, and whether he participated in any debate. But, Dignaga established himself as a renowned author of many logical manuals, a successful debator and an excellent teacher.' " Hence, it is more reasonable to suggest that the poet ingeniously incorporated his translation of Buddhist logic in his epic as an addition to the advancement of Tamil knowledge, than to imagine that Dignaga plucked out the 29th Chapter of Manimékalai and elaborated in his various treatises. In the following pages, the author has attempted to point out where Câttanār seems to be original, and where he follows Nagarjuna, Maitreya, Asanga, Vasubandhu, Dignaga and others. After an impartial and exhaustive study of Buddhist logic, it is clear that Căttanar collected and selected the key-points of their logical texts, combined with his own explanations and illustrations and formed his own treatise (XXIX Chapter) to suit the genius of Tamil language. His work is really like a honey-hive where the bee deposits the drops of honey collected from various fragrant flowers. . 2. The study of logic only in the Mahayana schools of Buddhism According to St.cherbatsky, Hinayana Buddhists seem to know nothing about logical science.” The subject of Buddhist logic and epistemology was taught in the schools Of Mahayana Buddhism.** Maitreya, and the learned brothers Asanga and Vasubandhu, the founders of Yogācāra school of Buddhism were the first authors of systematized Buddhist Logic.'" Asanga's Yogācāryabhūmi Sästra is the first work to include logic among the subjects to be known by the Bodhisattva..' * Since Căttanar expatiated on Buddhist logic, he should have been a staunch Mahayanist of the Yogācāra school. Pramamas-their number in Buddhist Schools (and in Manimekalai) I. The Madhyamika school of Mahayana Buddhism accepted the four pramānas or sources of knowledge.'" They are: 180
