(1) pratyaksa (perception), (2) anumāna (inference), (3) upamāna (comparison), and (4) sabdha or āgama (testimony). The Madhyamikas, being the first Buddhist logicians liberally borrowed from the Naiyāyikas who upheld the above four prama nas. II. Yogacara school of the earlier period admitted only 1 No. three prama nas,'" viz., 1. pratyakṣa, 2. anumana and 3. sabda. Thc earlier yogacaras omitted “upamana” (comparison). They thought without inference (anumana), comparison was impossible. So, they included “upamana’ along with inference. According to them, upamana is a version of anumana. III. Yogacara school of the latter period admitted only two pramaņas. "" viz. 1. pratyakṣa and 2. anumana. Vasubandhu, the great master of Dignaga was the first Buddhist logician to accept and advocate that the above two pramanas were sufficient for understanding and communicating knowledge. Following his logical treatise entitled “vadavidhi", Dignaga and his disciple Dharmakin tti defended and defined the two pramanas viz. perception and inference. The scholars of this latter school of Yogacaras are called the Vijnfinavadin logicians or the Sautrantika-Yögacaras. As Cattanar clearly mentions just the two pramazas, " " pointed to by the Sautrantika-Yogacara logicians, he should have been an ardent follower of that school. 3. Cattanar on the author of the pramanas In the words of Cattanar the Buddha (aticinéntiran) is the father of the logical system of two pramanas viz. perception 18 1
