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

basis in philosophy, such philosophies are not merely logical systems but profound meditative experiences. Ayurveda which deals with the maintenance, improvement and prolongation of life in general and human life in particular, observe nature and the universe for its attributes and actions. Ayurveda accepts the vedic view that microcosm (individual). Microcosm (universe) are identical and that man is the miniature. Hence Ayurveda is concerned with theories of evolution and the creation of the universe. The main contribution to Ayurveda has come through the vedic systems, of which Sankhya yoga and Nyaya-Vaisesika are the most important. The Nyaya system deals with the means of knowledge or proofs. It accepts four means of right knowledge or parts. It accepts four means of right knowledge, direct perception via the senses and mind, inference, comparison and the word spoken by an authority. Ayurveda in principle accept these four means for arriving of the truth of things. The padartha darsana of Vaisesika and the pramana darsana of Nyaya are mostly applied in Ayurveda. Ayurvedic pharmaceutical theory is based upon the descriptions given in Vaisesikas dravya, guna and karma. =:

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

The third chapter deals with the scientific tradition of Nyaya-Vaisesika and Ayurveda. The Nyaya-Vaisesika theory of epistemology, especially the theory of inference, theory of causation etc and the Pancabhuta theory and three dosa theory are described in systematically on the bases of Caraka-Samhita, Susruta-Samhita and Astanga-hrdaya. The fourth and the main chapter deals with the reflections of Nyaya-Vaisesika on Ayurveda based on Caraka-Samhita deals with the concept of pramanas in Ayurveda and its relation is Nyaya-Vaisesika theory of epistemology, and its application of diagnosis in Ayurveda. Secondly deals with the logical speculations in medical assemblies. Thirdly described the Vaisesika system of philosophy and its categorical commitment in Ayurveda. The fifth and last chapter is conclusion. In this an attempt is made to evaluate the deterministic outlook of NyayaVaisesika and its relevance. iv