Page:A History of Indian Philosophy Vol 1.djvu/294

27 8 The Nyaya- Vaiseika Philosophy [CH. itself as it includes all beings, all their actions, and all the sciences I. He quotes Kautilya to show that in this capacity N yaya is like light illumining all sciences and is the means of all works. In its capacity as dealing with the truths of metaphysics it may show the way to salvation. I do not dispute Prof. Jacobi's main point that the metaphysical portion of the work was a later addition, for this seems to me to be a very probable view. In fact Vatsyayana him- self designates the logical portion as a prthakprasthana (separate branch). But I do not find that any statement of Vatsyayana or Kautilya can justify us in concluding that this addition was made after Kautilya. Vatsyayana has no doubt put more stress on the importance of the logical side of the work, but the reason of that seems to be quite obvious, for the importance of metaphysics or adhy{itmavidyii was acknowledged by all. But the importance of the mere logical side would not appeal to most people. None of the dharmasastras (religious scriptures) or the Vedas would lend any support to it, and Vatsyayana had to seek the support of Kautilya in the matter as the last resource. The fact that Kau- tilya was not satisfied by counting AnvlkikI as one of the four vidyas but also named it as one of the philosophies side by side with Sarpkhya seems to lead to the presumption that probably even in Kautilya's time Nyaya was composed of two branches, one as adhyatmavidya and another as a science of logic or rather of debate. This combination is on the fate of it loose and external, and it is not improbable that the metaphysical portion was added to increase the popularity of the logical part, which by itself might not attract sufficient attention. Mahamahopadhyaya Haraprasada SastrI in an article in the Jourllal of the Bengal Asiatic Society 1905 says that as Vacaspati made two attempts to collect the Nyiiya siUras, one as Nyiiyasitci and the other as Nyi'iJ'asittroddhiira, it seems that even in Vacaspati's time he was not certain as to the authenticity of many of the Nyiiya siitras. He further points out that there are unmistakable signs that many of the siitras were interpolated, and relates the Buddhist tradition from China and Japan that Mirok mingled Nyaya and Yoga. He also I Yala prayuldaf.z pra'varltate tat pra}'t!jallam (that by which one is led to act is called pl'ayojallam),. J 1 amarthalll abhipsan jilliisall vii karma iirabhate te1ll1nel1a sarve friililla!z sar'vllli km"111iili sarviifca Vid.J1Il!z 'l'J111Ptcl!z tadtifrayclfca "yiiyaf.z pravarttate (all those which one tries to have or to fly from are called prayojana, therefore all bcings, all their actions, amI all sciences, arc included within prayojana, and all these depcnd on Nyaya). Viits)'iiYll1la blulfya, I. i. I.