Sarvadarshanasangraha 11.1

11.1

tattvajñānād duḥkhātyantocchedalakṣaṇaṃ niḥśreyasaṃ bhavatīti samānatantre 'pi pratipāditam/ tad āha sūtrakāraḥ — pramāṇaprameyetyāditattvajñānān niḥśreyasādhigama iti/ idaṃ nyāyaśāstrasyādimaṃ sūtram/ nyāyaśāstraṃ ca pañcādhyāyātmakam/ tatra pratyadhyāyam āhnikadvayam/ tatra prathamādhyāyasya prathamāhnike bhagavatā gautamena pramāṇādipadārthanavakalakṣaṇanirūpaṇaṃ vidhāya dvitīye vādādisaptapadārthalakṣaṇanirūpaṇaṃ kṛtam/ dvitīyasya prathame saṃśayaparīkṣaṇaṃ pramāṇacatuṣṭayāprāmāṇyaśaṅkānirākaraṇam/ dvitīye 'rthāpattyāder antarbhāvanirūpaṇam/ tṛtīyasya prathama ātmaśarīrendriyārthaparīkṣaṇam/ dvitīye buddhimanaḥparīkṣaṇam/ caturthasya prathame pravṛttidoṣapretyabhāvaphaladuḥkhāpavargaparīkṣaṇam/ dvitīye doṣanimittakatvanirūpaṇam avayavyādinirūpaṇaṃ ca/ pañcamasya prathame jātibhedanirūpaṇam/ dvitīye nigrahasthānabhedanirūpaṇam/

The principle that final bliss, i.e., the absolute abolition of pain, arises from the knowledge of the truth [though in a certain sense universally accepted], is established in a special sense as a particular tenet[1] of the Nyāya school, as is declared by the author of the aphorisms in the words "proof, that which is to be proved, &c.,—from knowledge of the truth as to these things there is the attainment of final bliss." This is the first aphorism of the Nyāya Śāstra. Now the Nyāya Śāstra consists of five books, and each book contains two "daily portions." In the first daily portion of the first book the venerable Gotama discusses the definitions of nine categories, beginning with "proof," and in the second those of the remaining seven, beginning with "discussion" (vāda). In the first daily portion of the second book he examines "doubt," discusses the four kinds of "proof," and refutes the suggested objections to their being instruments of right knowledge; and in the second he shows that "presumption," &c., are really included in the four kinds of "proof" already given [and therefore need not be added by the Mīmāṃsakas as separate ones]. In the first daily portion of the third book he examines the soul, the body, the senses, and their objects; in the second, "understanding" (buddhi), and "mind" (manas). In the first daily portion of the fourth book he examines "volition" (pravṛtti), the "faults," "transmigration," "fruit" [of actions], "pain," and "final liberation;" in the second he investigates the truth[2] as to the causes of the "faults," and also "wholes" and "parts." In the first daily portion of the fifth book he discusses the various kinds of futility (jāti), and in the second the various kinds of "occasion for rebuke" (nigrahasthāna, or "unfitness to be argued with").