Sarvadarshanasangraha 11.24-26

11.24

nanu pramāṇādipadārthaṣoḍaśake pratipādyamāne katham idaṃ nyāyaśāstram iti vyapadiśyate/ satyam/ tathāpy asādhāraṇyena vyapadeśā bhavantīti nyāyena nyāyasya parārthānumānāparaparyāyasya sakalavidyānugrāhakatayā sarvakarmānuṣṭhānasādhanatayā pradhānatvena tathā vyapadeśo yujyate/ tathābhāṇi sarvajñena so 'yaṃ paramo nyāyo vipratipannapuruṣaṃ prati pratipādakatvāt/ tathā pravṛttihetutvāc ca iti/ pakṣilasvāminā ca seyam ānvīkṣikī vidyā pramāṇādibhiḥ padārthaiḥ pravibhajyamānā —

Now, it may be objected: when sixteen categories such as the means of valid cognition are being taught, why is this designated as the treatise on Nyāya? True. Nevertheless, by the maxim that 'designations are made by what is specific,' the designation in that manner is appropriate because of the preeminence of Nyāya—which is another synonym for inference for the sake of others—inasmuch as it assists all branches of learning and serves as the instrument for undertaking all actions. Thus it was declared by the Omniscient One: 'This is the supreme logic (nyāya), because it is instructive toward a person who is in error, and likewise because it is the cause of purposeful action.' And by Pakṣilasvāmin: 'This science of inquiry (ānvīkṣikī), being divided into categories such as the means of valid cognition—

But here an objector may say, "If these sixteen topics, proof, &c., are all thus fully discussed, how is it that it has received the name of the Nyāya Śāstra, [as reasoning, i.e., Nyāya, or logic, properly forms only a small part of the topics which it treats of?]" We allow the force of the objection; still as names are proverbially said to be given for some special reason, we maintain that the name Nyāya was rightly applied to Gotama's system, since "reasoning," or inference for the sake of another, is justly held to be a predominant feature from its usefulness in all kinds of knowledge, and from its being a necessary means for every kind of pursuit. So it has been said by Sarvajña, "This is the pre-eminent science of Nyāya from its establishing our doctrines against opponents, and from its producing action;"[8] and by Pakṣila Svāmin, "This is the science of reasoning (ānvīkṣikī) divided into the different categories, 'proof,' &c.; the lamp of all sciences, the means for aiding all actions, the ultimate appeal of all religious duties, well proved in the declarations of science."[9]

11.25

pradīpaḥ sarvavidyānām upāyaḥ sarvakarmaṇām/

is the lamp of all branches of learning, the means of all actions,

11.26

āśrayaḥ sarvadharmāṇāṃ vidyoddeśe parīkṣitā// iti/

the foundation of all duties; it has been examined in the enumeration of sciences.'