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INTRODUCTION

The Nyya system of Akapda Goutama, it is well-

known, is a kindred science to the Vaieika, they occupy a

unique position both on account of their cardinal doctrines, that

have accumulated around them. Nyya is a system of atomic

pluralism and logical realism. It is closely allied to the Vaieika

system, which is regarded as samnatantra or similar

philosophy.

There is no other science or philosophy in India like

Nyya-Vaieika which observe and analyze the categories in

the universe on its minute characteristics. This logical nature of

Nyya Vaieika is a good turn to other system of science and

philosophy in India to make new and independent principles in

their own field.

yurveda, the eastern medical system also have

accepted the principles ofNyya-Vaieika for the development

of that science as we have it today. The wordyurveda comes

from the sanskrti yu which means life and Veda means

knowledge i.e., yurveda the science of life not only a

science, it is a philosophy as well. All Indian sciences have a

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basis in philosophy, such philosophies are not merely logical

systems but profound meditative experiences. yurveda 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. yurveda accepts the

vedic view that microcosm (individual). Microcosm are

(universe) are identical and that man is the miniature. Hence

yurveda is concerned with theories of evolution and the

creation of the universe. The main contribution to yurveda has

come through the vedic systems, of which Skhya yoga and

Nyya-Vaieika are the most important.

The Nyya system deals with the means ofknowledge 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. yurveda in principle accept

these four means for arriving of the truth of things. Thepadrtha

darana of Vaieika and the prama darana ofNyya are

mostly applied inyurveda.

yurvedic pharmaceutical theory is based upon the

descriptions given in Vaieika-s dravya, gua and karma.

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Besides these, yurveda utilize certain principles of Vaieika

like, concept ofsukha and dukha, concept f God etc. In this

context the study of the influence of Nyya-Vaieika on

yurveda and enquiry is divided into five chapters. The first

chapter deals with the origin and development of Nyya-

Vaieika andyurveda from early times to modern times.

The origin and antiquity ofyurveda have been examinedfrom two considerations. (1) myth and tradition (2) historical

analysis. Tradition says divine ofyurveda 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

yurveda 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

yurveda. 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 Skhya Vednta view of

cosmogony and the allied theories are explained. Yoga in

yurveda is described in its practical philosophy.

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