Hindu logician who attempted to reconcile the views held by the two major schools of logic out of which developed the Navya Nyāya (“New Nyāya”) school of “right” reasoning, which is still recognized and followed in some regions of India.

Of the two schools, the old Nyāya system was concerned with the critical examination of the objects of knowledge by means of logical proof, while the earlier Vaiśeṣika (Vaisheshika) system dealt with particulars—objects that can be thought of and named. Udayanācārya assumed, with the Vaiśeṣika, that the world was formed by atoms, from which physical bodies also derived. But he was equally concerned with the mind and its right apprehension of objects in nature. His vigorous thinking was set forth in the Kusumāñjali and the Bauddhadhikkāra, the latter an attack on the atheistic thesis of Buddhism. Living in a period of lively controversy with the Buddhists, Udayanācārya defended his belief in a personal God by resorting to the two natures of the world: cause and effect. The presence of the world is an effect that cannot be explained by the activity of atoms alone. A supreme being had to cause the effect and regulate the activity of the atoms; hence, according to Udayanācārya, God exists.