t certain as to
the authenticity of many of the _Nyaya sutras_. He further points
out that there are unmistakable signs that many of the sutras
were interpolated, and relates the Buddhist tradition from China
and Japan that Mirok mingled Nyaya and Yoga. He also

___________________________________________________________________

[Footnote 1: _Yena prayukta@h pravarttate tat prayojanam_ (that by which
one is led to act is called _prayojanam_); _yamartham abhipsan jihasan
va karma arabhate tenanena sarve pra@nina@h sarva@ni karma@ni sarvas'ca
vidya@h vyapta@h tadas'rayas'ca nyaya@h pravarttate_ (all those which
one tries to have or to fly from are called prayojana, therefore all
beings, all their actions, and all sciences, are included within prayojana,
and all these depend on Nyaya). _Vatsyayana bhas'ya_, I.i. 1.]

279

thinks that the sutras underwent two additions, one at the hands
of some Buddhists and another at the hands of some Hindu who
put in Hindu arguments against the Buddhist ones. These
suggestions of this learned scholar seem to be very probable, but
we have no clue by which we can ascertain the time when such
additions were made. The fact that there are unmistakable proofs
of the interpolation of many of the sutras makes the fixing of
the date of the original part of the _Nyaya sutras_ still more difficult,
for the Buddhist references can hardly be of any help, and
Prof. Jacobi's attempt to fix the date of the _Nyaya sutras_ on the
basis of references to S'unyavada naturally loses its value, except
on the supposition that all references to S'unyavada must be later
than Nagarjuna, which is not correct, since the _Mahayana sutras_
written before Nagarjuna also held the S'unyavada doctrine.

The late Dr S.C. Vidyabhu@sa@na in _J.R.A.S._ 1918 thinks
that the earlier part of Nyaya was written by Gautama about
550 B.C. whereas the _Nyaya sutras_ of Ak@sapada were written
about 150 A.D. and says that the use of the word Nyaya in the
sense of logic in _Mahabharata_ I.I. 67, I. 70. 42-51, must be
regarded as interpolations. He, however, does not give any
reasons in support of his assumption. It appears from his treatment
of the subject that the fixing of the date of Ak@sapada was made
to fit in somehow with his idea that Ak@sapada wrote his _Nyaya
sutras_ under the influence of Aristotle--a supposition which does
not require serious refutation, at least so far as Dr Vidyabhu@sa@na
has proved it. Thus after a