scriptures). Vatsyayana of course points out that so far as
this logical side of Nyaya is concerned it has the widest scope for

___________________________________________________________________

[Footnote 1: Kalidasa's _Kumarasambhava "Udghato pra@navayasam
nyayaistribhirudira@nam_," also Mallinatha's gloss on it.]

[Footnote 2: Prof. Jacobi's "_The early history of Indian Philosophy,"
Indian Antiquary_, 1918.]

278

itself as it includes all beings, all their actions, and all the sciences
[Footnote ref 1]. He quotes Kau@tilya to show that in this capacity Nyaya
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 himself
designates the logical portion as a p@rthakprasthana (separate
branch). But I do not find that any statement of Vatsyayana or
Kau@tilya can justify us in concluding that this addition was made
after Kau@tilya. 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
_adhyatmavidya_ was acknowledged by all. But the importance of
the mere logical side would not appeal to most people. None of
the dharmas'astras (religious scriptures) or the Vedas would lend
any support to it, and Vatsyayana had to seek the support of
Kau@tilya in the matter as the last resource. The fact that Kau@tilya
was not satisfied by counting Anvik@siki as one of the four
vidyas but also named it as one of the philosophies side by side
with Sa@mkhya seems to lead to the presumption that probably
even in Kau@tilya'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 face 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
S'astri in an article in the _Journal of the Bengal Asiatic Society_
1905 says that as Vacaspati made two attempts to collect the
_Nyaya sutras_, one as _Nyayasuci_ and the other as _Nyayasutroddhara_,
it seems that even in Vacaspati's time he was no