XVII., and
Bodas's article on the _Historical Survey of Indian Logic_ in the Bombay
Branch of J.R.A.S., vol. XIX.]

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from the root _ni_ is sometimes explained as that by which sentences
and words could be interpreted as having one particular meaning
and not another, and on the strength of this even Vedic accents of
words (which indicate the meaning of compound words by pointing
out the particular kind of compound in which the words entered
into combination) were called Nyaya [Footnote ref 1]. Prof. Jacobi on the
strength of Kau@tilya's enumeration of the _vidya_ (sciences) as Anvik@siki
(the science of testing the perceptual and scriptural knowledge
by further scrutiny), _trayi_ (the three Vedas), _vartta_ (the sciences
of agriculture, cattle keeping etc.), and _da@n@daniti_ (polity), and the
enumeration of the philosophies as Sa@mkhya, Yoga, Lokayata
and Anvik@siki, supposes that the _Nyaya sutra_ was not in existence
in Kau@tilya's time 300 B.C.) [Footnote ref 2]. Kau@tilya's reference to
Nyaya as Anvik@siki only suggests that the word Nyaya was not a familiar
name for Anvik@siki in Kau@tilya's time. He seems to misunderstand
Vatsyayana in thinking that Vatsyayana distinguishes Nyaya
from the Anvik@siki in holding that while the latter only means
the science of logic the former means logic as well as metaphysics.
What appears from Vatsyayana's statement in _Nyaya sutra_ I.i. 1
is this that he points out that the science which was known in his
time as Nyaya was the same as was referred to as Anvik@siki by
Kau@tilya. He distinctly identifies Nyayavidya with Anvik@siki,
but justifies the separate enumeration of certain logical categories
such as _sa@ms'aya_ (doubt) etc., though these were already contained
within the first two terms _prama@na_ (means of cognition) and
_prameya_ (objects of cognition), by holding that unless these its
special and separate branches (_p@rthakprasthana_) were treated,
Nyayavidya would simply become metaphysics (_adhyatmavidya_)
like the Upani@sads. The old meaning of Nyaya as the means of determining
the right meaning or the right thing is also agreed upon
by Vatsyayana and is sanctioned by Vacaspati in his
_Nyayavarttikatatparya@tika_ I.i. 1). He compares the meaning of the
word Nyaya (_prama@nairarthaparik@sa@nam_--to scrutinize an object by
means of logical proof) with the etymological meaning of the word
anvik@siki (to scrutinize anything after it has been known by perception
and