In the thirteenth century, Gaṅgeśapādhyāya of Mithilā wrote his magnum opus Tattvacintāmaṇi which marked the inception of the Navya- Nyāya School. It was from this time that the works of the Nyāya beginning with the Nyāyasūtra of Gautama, and ending with Jayanta Bhaṭṭa’s Nyāyamanjarī as well as Udayana’s Nyāya-Vārttika-Tātparyaṭīkāpariśuddhi came to be designated as Prācīna-nyāya. We have elaborated the arguments of Vācaspati Miśra and Udayana in order to support and prove the extrinsic nature of pramāṇa. In this paper, we have also shown that they have added extra strength to the views of the former Māsters—their predecessors by declaring that the inference (which is advanced by Bhāṣyakāra) is purged of fallacies of all sorts in the field of the validity of pramāṇa.
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