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The Ny¡ya system of AkÀap¡da Goutama, it is wellknown, is a kindred science to the Vai¿eÀika, they occupy a unique position both on account of their cardinal doctrines, that have accumulated around them. Ny¡ya is a system of atomic pluralism and logical realism. It is closely allied to the Vai¿eÀika system, which is regarded as ‘sam¡natantra’ or similar philosophy. There is no other science or philosophy in India like Ny¡ya-Vai¿eÀika which observe and analyze the categories in the universe on its minute characteristics. This logical nature of Ny¡ya Vai¿eÀika is a good turn to other system of science and philosophy in India to make new and independent principles in their own field. Ëyurveda, the eastern medical system also have accepted the principles of Ny¡ya-Vai¿eÀika for the development of that science as we have it today. The word Ëyurveda comes from the sanskrti ‘Ëyu’ which means ‘life’ and Veda means ‘knowledge’ i.e., Ëyurveda the science of life not only a science, it is a philosophy as well. All Indian sciences have a

The Ny¡ya system deals with the means of knowledge or proofs. comparison and the word spoken by an authority. direct perception via the senses and mind.basis in philosophy. ii . of which S¡´khya yoga and Ny¡ya-Vai¿eÀika are the most important. inference. Microcosm are (universe) are identical and that man is the miniature. Hence Ëyurveda is concerned with theories of evolution and the creation of the universe. improvement and prolongation of life in general and human life in particular. It accepts four means of right knowledge. gu¸a and karma. Ëyurveda accepts the vedic view that microcosm (individual). Ëyurveda in principle accept these four means for arriving of the truth of things. The pad¡rtha dar¿ana of Vai¿eÀika and the pram¡¸a dar¿ana of Ny¡ya are mostly applied in Ëyurveda. The main contribution to Ëyurveda has come through the vedic systems. such philosophies are not merely logical systems but profound meditative experiences. Ëyurvedic pharmaceutical theory is based upon the descriptions given in Vai¿eÀika-s dravya. Ëyurveda which deals with the maintenance. observe nature and the universe for its attributes and actions. It accepts four means of right knowledge or parts.

In this context the study of the influence of Ny¡ya-Vai¿eÀika on Ëyurveda and enquiry is divided into five chapters. is a part of the cosmic existence and represents the cosmos in miniature. concept f God etc. In this respect. the S¡´khya Ved¡nta view of cosmogony and the allied theories are explained. After this the origin from Veda etc are described. Yoga in Ëyurveda is described in its practical philosophy. The second chapter deals with the philosophical basis of Ëyurveda is other systems of Indian Philosophy. the subject of its treatment. It accepts that man. The first chapter deals with the origin and development of Ny¡yaVai¿eÀika and Ëyurveda from early times to modern times. (1) myth and tradition (2) historical analysis. The origin and antiquity of Ëyurveda have been examined from two considerations. Tradition says divine of Ëyurveda from Brahma and its transmission to humanity. Ëyurveda utilize certain principles of Vai¿eÀika like.Besides these. concept of sukha and dukha. iii . Historical analysis leads to trace the historical excavations like Mohanjadaro and Harappa. In this chapter there is an attempt to trace the physical and metaphysical speculation about mater and life form the philosophical basis of Ëyurveda.

The third chapter deals with the scientific tradition of Ny¡ya-Vai¿eÀika and Ëyurveda. Thirdly described the Vai¿eÀika system of philosophy and its categorical commitment in Ëyurveda. Su¿ruta-SaÆhit¡ and AÀ¶¡´ga-h¤daya. The fourth and the main chapter deals with the reflections of Ny¡ya-Vai¿eÀika on Ëyurveda based on Caraka-SaÆhit¡ deals with the concept of pram¡¸as in Ëyurveda and its relation is Ny¡ya-Vai¿eÀika theory of epistemology. iv . theory of causation etc and the Paµcabh£ta theory and three doÀa theory are described in systematically on the bases of Caraka-SaÆhit¡. In this an attempt is made to evaluate the deterministic outlook of Ny¡yaVai¿eÀika and its relevance. Secondly deals with the logical speculations in medical assemblies. The Ny¡ya-Vai¿eÀika theory of epistemology. and its application of diagnosis in Ëyurveda. especially the theory of inference. The fifth and last chapter is conclusion.