Dignaga and Dharmakirti are the establishers of the Buddhist pramana theory, which includes theory of knowledge, logic and philosophy of language. They propounded the theory while leveling criticisms against the rival theories of Hinduism. The problem is that as a pramana theory mainly concerns worldly knowledge, one wonders how the theory is pertinent to nirvana or liberation as the object of ultimate care for Indian Buddhists. This paper is intended to investigate into this issue. It discusses the implications of the Buddhist claim that the Buddha is a pramana-bhuta, one who is the personification of the means of knowledge. Towards the end of the paper, the author seeks to show that a study of the theory does pave the way to higher religious practice.