 It was not long before the ideas pertaining to the canonical syllogism became generally accepted not only by other non-Brahmanical thinkers, such as the Jains, but also by Brahmanical thinkers. For example, the Jain thinker, Jinabhadra (6th ce), a junior contemporary of Dignāga, wrote a commentary on the Jain thinker Bhadrabāhu where he took claims in the latter’s work and recast them in the form of the canonical argument as found in Dignāga’s work (Uno 2009). In addition, one finds that the Mīmāṁsā thinker Kumārila Bhaṭṭa (c. early 7th century ce) adopted, without special comment, a deductively valid version of the canonical syllogism. His thoughts on the matter are developed at length in the one hundred eighty-eight verses of his Śloka-vārttika’s (Gloss in verses) Anumāna-pariccheda (Section on inference). At the same time, though the Nyāya thinker Uddyotakara argued vigorously against many of Dignāga’s views, he nonetheless advocated a version of the canonical syllogism which is deductively valid.