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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal
CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA
TANTRAYUKTI
Minu Chandran1*, Haroon Irshad
2, Jaya Shankar Mund
3
1PG Scholar, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Clappana.P.O.,
Karunagapalli, Kollam, Kerala, 690525, India 2Assistant Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, 690525, India 3Professor & H.O.D., Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, 690525, India
*Corresponding Author: E-mail: minuchandran@gmail.com
Received: 14/10/2015; Revised: 05/12/2015; Accepted: 15/12/2015
ABSTRACT
The effort to acquire knowledge is necessary for the growth and development of human culture.
Every branch of knowledge in the course of its transmission from generation to generation acquires a
unique mode of expression and evolves a specific methodology to explain the concept to the learner.
In Ayurveda, a sound knowledge of this methodology i.e. “Tantrayukti” is a desideratum for the
exposition of the subject and its understanding. While going through Samhita (ancient ayurvedic
classics),it can be found that some points are only implicit or some are mentioned as a pointer and
some may even raise doubts in the mind of the scholar. Here lies the importance of Tantrayukti,
which are used for the construction of classical texts. One should interpret the Samhita with the help
of these Tantrayukti to understand the science in an apparent way. Pradesa Tantrayukti is one among
the 40 Tantrayukti explained by different Acharyas. It is widely used by our Acharyas while
constructing the Samhita so that they can make it concise and precise. Even in the field of research,
we are using the logic of Pradesa Tantrayukti knowingly or unknowingly. This review article
highlights the importance of Tantryukti in exploring the Samhitas. Also, the paper stresses the utility
of Pradesa Tantrayukti, in understanding the concepts in classical texts and applicability in research.
KEY WORDS: Tantrayukti, Pradesa Tantrayukti, Samhita
Review Article
Cite this article:
Minu Chandran, Haroon Irshad, Jaya Shankar Mund (2015),
CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA TANTRAYUKTI,
Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 253–258
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
INTRODUCTION
Ayurveda, the most ancient medical science
deals with the preventive and curative aspects
of disease by its own principles and approach.
In Ayurveda, Samhitas are like treasures of
knowledge which should be interpreted
scientifically to get correct knowledge. The
theoretical knowledge and its practical
application are considered to be the two wheels
of the chariot of science (Acharya Y T, 2013).
It is important to interpret the cardinal
principles of Ayurveda logically and
scientifically. But it is not easy to understand
these principles by everyone as some are
hidden, partially expressed or explicitly
mentioned so as to make the treatise concise,
clear and precise. For this Shastrakaras
(author of the text) must have used certain
methodology, one such methodology is
Tantrayukti. Understanding of these techniques
are inevitable for the deeper study of Ayurveda.
Pradesa Tantrayukti, one among the 40
Tantrayukti, is important as we can consider
the whole Samhita is constructed by this logic.
But in the long run on path of education and
research in Ayurveda, the necessity and utility
of tantrayukti is the most ignored part. Hence
this study has been undertaken to explain the
utility of tantrayukti by giving special emphasis
to Pradesa Tantrayukti.
Meaning of the word Tantrayukti
Tantrayukti is defined as the methodology
and technique that enables one to compose and
interpret scientific treaties correctly and
intelligently. In other words, it stands for the
systematic approach to a scientific subject and
it is this that enables one to elucidate clearly the
matter on hand (N.E. MuthuSwami, 1976). The
Tantrayukti can be considered as “tantrasya
yukti”. The word Tantra is derived from
“tanyatetanotianenaitiva” (Raja Radha Kanta
Deva 1967) or from “tanuvistaare”, from
which the meaning obtained, is the detailed
knowledge of the subject which can be
elaborated in detail (O.P.Upadhyaya, 2009).
The word Yukti is derived from the word that
means “that which protects the concepts and
nourishes its meaning” (O.P.Upadhyaya, 2009).
Acharya Dalhana explained Tantrayukti as
Tantra is that which protects the body.
Treatises in fact; protect the corpus of science
by protecting the theory of science (Acharya Y
T, 2013).
Reference of Tantrayukti in Ayurveda and
other literature
Tantrayukti is as ancient as the literature of
Ayurveda itself.
In Ayurveda literature, the first direct
reference to the word Tantrayukti is available
in Charaka Samhita. Dridhabala has
enumerated 36 Tantrayukti in Siddhisthana
(Acharya Y T, 2013). In Susruta Samhita, the
topic is explained in a full chapter and detailed
information is available regarding 32
Tantrayukti (Acharya Y T, 2013). Vagbhata
gives a list of 36 Tantrayukti in Ashtanga
Samgraha (Shivprasad Sharma, 2012) but one
cannot see the term Tantrayukti in
Ashtangahridaya. The important commentators
who have contributed to these doctrines are
Bhattara Harischandra, Chakrapanidatta,
Dalhana, Indu, Arunadatta and Gangadhara.
In non Ayurvedic literature the reference is
available from Koutilya’s Artha Shastra (R.P.
Kangle 1969) with a description of 32
Tantrayukti which is somewhat similar with
Susruta Samhita. Vishnudharmottapuranam-
6th
chapter of 3rd
Khanda of this book gives
references and definitions of 32 Tantrayukti
and has a resemblance with that of Koutilya’s
Artha Shastra. Yukti Deepika- An anonymous
commentary on Sankhyakarika also mentions
about 24 Tantrayukti, of which 5 are very much
different and new (Ashwini V. Junjarwad,
2007).
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Table: 1 Tantrayuktis mentioned by different Acharyas
Sl.No Charaka
Sushruta
Koutilya Vishnudharmottapurana
Charakanyasa
1. Adhikarana Adhikarana Adhikarana Adhikarana Adhikaranaa
2. Yoga Yoga Vidhana Yoga Yoga
3. Hetwartha Padartha Yoga Padartha Hetwartha
4. Padartha Hetwartha Padartha Hetwartha Padartha
5. Pradesa Uddesha Hetwartha Uddesha Uddesha
6. Uddesha Nirdesha Uddesha Nirdesha Nirdesha
7. Nirdesha Upadesha Nirdesha Upadesha Atidesha
8. Vakyasesha Apadesha Upadesha Apadesha Upadesha
9. Prayojana Pradesa Apadesha Pradesa Apadesha
10. Upadesha Atidesha Atidesha Atidesha Pradesa
11. Apadesha Apavarga Pradesha Apavarga Nirnaya
12. Atidesha Vakyashesha Upamana Vakyashesha Arthapatti
13. Arthapatti Arthapatti Arthapatti Arthapatti Vakyashesha
14. Nirnaya Viparyaya Samshaya Prasanga Prayojana
15. Prasanga Prasanga Prasanga Ekanta Prasanga
16. Ekanta Ekanta Viparyaya Anekanta Ekanta
17. Naikant Anekanta Vakyashesha Poorvapaksha Anaikanta
18. Apavarga Poorvapaksha Anumata Nirnaya Viparyaya
19. Viparyaya Nirnaya Vyakhyana Vidhana Apavarga
20. Poorvapaksha Anumata Nirvachana Viparyaya Poorvapaksha
21. Vidhana Vidhana Nidarshana Atikrantavekshan Vidhana
22. Anumata Anagatavekshana Apavarga Anagatavekshana Anumata
23. Vyakhyana Atikrantavekshan Swasanjna Samshaya Samshaya
24. Samshaya Samshaya Poorvapaksha Ativyakhyana Vyakhyana
25. Atetaveksha Vyakhyana Upamana Anumata Pariprashna
26. Anagatveksha Swasanjna Ekanta Swasanjna Vyakarana
27. Swasanjna Nirvachana Anagatavekshana Nirvachana Ateetaveksha
28. Uhya Nidarshana Atikrantavekshan Dristanta Anagataveksh
29. Samucchaya Niyoga Niyoga Niyoga Swasanjna
30. Nidarshana Vikalpa Vikalpa Vikalpa Uhya
31. Nirvachana Samucchaya Samucchaya Samucchaya Samucchaya
32. Sanniyoga Uhya Uhya Uhya Nidarshana
33. Vikalpana Nirvachana
34. Pratyutsar Niyoga
35. Uddhar Vikalpa
36. Sambhava Pratyutsar
37. Uddhar
38. Sambhava
39. Vyutkrant
Abhidana
40. Hetu
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Utility and importance of Tantrayukti
All the Acharyas have explained about the
need and utility of Tantrayukti from which one
can understand its importance.
Any theory has two basic aspects, one
dealing with the entities it accepts and the other
dealing with the linguistic organization of
theoretical statements. In Shastras, these two
entities are fulfilled with the help of
Tantrayukti. The main purpose of Tantrayukti
is Vakya yojana (connecting the sentences to
obtain correct meaning e.g.:-Yoga, Uddesa,
Nirdesa) and Artha yojana (clarification and
appropriation of hidden ideas.eg:- Adhikarana,
Padartha) (Shivprasad Sharma, 2012).
The appropriate meanings of words and
statements which are briefly made, which have
more meanings than one, which have been used
cleverly, which give ambiguous meanings etc.
can be determined with good knowledge of
Tantrayukti (N.E MuthuSwami, 1976).
Tantrayukti is also helpful in contradicting the
false statements made by opponents and to
establish one’s own view (Acharya Y T, 2013).
Charakacharya says, by knowing Tantrayukti
not only one can understand the Ayurvedic texts
but also the other texts in the universe (Acharya
Y T, 2013).
While going through the Samhitas one
could understand some points are Avyakta
(unclear), Lesokta (briefly explained), Leena
(hidden), Vyatyasa (difference in opinion) etc.
But all these points are to be made clear and
understood by an intelligent physician with the
help of Tantrayukti (Shivprasad Sharma, 2012).
By citing the importance of Tantrayukti in
understanding Samhitas, Acharya Charaka has
stated, even studying various Samhitas, a
physician does not grasp their ideas without the
knowledge in Tantra yukti, as one does not
acquire wealth on the loss of fortune (Acharya
Y T, 2013). Even Acharya Susruta has
considered Tantrayukti Adhyaya as one among
the four Tantrabhooshana chapters and other
three being the Rasabhedavikalpa,
Svasthavrutta, Dosabhedavikalpa which can be
considered as the core of Ayurveda (Acharya Y
T, 2013).
Pradesa tantrayukti
The word Pradesa in Sanskrit is derived
from “pupradisyateiti” (Raja Radha Kanta
Deva, 1967). Meaning of Pradesa can be
considered as pointing out, showing, indication,
and direction (Monier Monier- Williams,
1993).
Definition of Pradesa Tantrayukti according
to different Acharyas
1. Pradesa (extension of past to the present):
when some present idea is supported by the
past facts it is known as Pradesa such as
This surgeon had extracted the Shalya
(foreign body) of Devadatta. Hence, he
would do similarly in the case of
Yajnadatta (Acharya Y T, 2013).
2. Partial statement (stating only some aspect)
of the topic which can’t be wholly exposed
because of its extensiveness is known as
Pradesa.
Ex: Anupana is described partially with
reference to those which are most
commonly used and the others are to be
inferred by scholar (Acharya Y T, 2013).
3. When it is difficult to provide a full account
of something, authors give a partial
account. Here the reader is supposed to
understand the rest too from the partly
provided information. For example, in
Ashtanga hrdaya Sootrasthana 5/11, it is
mentioned as, “So far the groups of liquid
substances such as that of water, milk,
sugarcane juice, etc. are briefly explained”.
So on applying Pradesa Tantrayukti the
rest should be understood (Pt.Hari Sadasiva
Sastri Paradakara, 2012).
4. Neelamegha defines Pradesa as elaborating
a brief statement made at a particular place
with details from other places (N.E Muthu
Swami, 1976).
Hence, we can understand Pradesa
Tantrayukti as, substantiating the present idea
with past evidence or stating a subject partially
due to the extensiveness of it.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Importance of Pradesa Tantrayukti in
understanding Samhitas
Sankshepata or brevity of expression is one
of the salient features of all ancient classics.
Many implications and inferences were left off
for the intelligent reader to derive for himself.
Elaboration can thus be avoided.
Samhitas itself are the best example for
Pradesa Tantrayukti as many matters are only
guided by Acharyas, the rest is the duty of the
scholar to understand. It gives the
responsibility to the scholar, to use their
intellect to understand the untold matters of a
particular subject. Also the reader is free to use
his intellect and logic to incorporate the extra
part according to the situation.
Even though there are hundreds of diseases
which cannot be even named, only limited
numbers of chapters are explained by Acharya
Charaka in Nidana Sthana. The Sthana is
meant for the diagnosis of not merely eight
diseases, but for all kinds of disorders that are
prevalent today. By using the logic Pradesa
Tantrayukti, Acharya had discussed some of
the diseases and its nidana panchaka, through
which the rest should be understood by the
scholar. So those who know about this logic,
will never get a doubt, whether the diseases,
which are prevalent today are discussed in
Samhitas or not.
Vatajananatmajavikaras are 80, but it can
be innumerable which should be understood
with the help of Pradesa Tantrayukti (Acharya
Y T, 2013).
Dashemani (Acharya Y T, 2013) are the
aggregation of 10 sample drug acting in the
same way. But it does not mean there are no
such other dravyas that have the same action.
Acharya has stated some examples, with the
help of these examples; the scholar can use the
rest in practice.
If we go with the definition of Pradesa
Tantrayukti of Susruta Samhita i.e. the present
hypothesis is supported by adopting the past or
previous data, it has got a great importance in
the field of management. For example, it has
been quoted that by using Brahma Rasayana
the Maharshis like Vaikhanasa and Balyakhilya
got strength and longevity (Acharya Y T,
2013). If this can be used in the present era, it
has to produce the same effect. The Pradresh
Tantrayukti explains that the medicaments or
the principles which were established
previously for the treatment of ailments will be
effective in future also for the management of
similar conditions.
Applicability in Research
It is difficult to carry out a research work in
the whole population or a big population.
Hence, one should select a sample from the
population for the purpose of the study. Here
also due to extensiveness we are leaving the
whole population and conducting the study in a
sample and applying it to the whole population.
Here the researcher is using the Pradesa
Tantrayukti to apply the result obtained from
the sample to the whole population.
In research, the results of the previous
studies are taken as evidence for the present
study. For example, the clinical experiments
should be supported by the results of the
preclinical study. The method of supporting the
recent study with the results from earlier
studies can be considered as one of the
applications of Pradesa Tantrayukti.
CONCLUSION
Tantrayuktis are important and essential
techniques to grasp the true meaning of the
Samhitas. They help to read between the lines
and act as tools in different areas of research.
Pradesa Tantrayukti is one of the important
Tantrayukti using which the Samhitas are
made. It is one of the technical tools that help
to decode the Indian scientific texts which are
mainly in the form of verses. It is the
responsibility of the scholars to expose such
significant concepts stored in the treasure house
of knowledge.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
ACKNOWLEDGEMENT
We acknowledge Dr. Akhilesh Shukla,
Assistant professor, Dept. of Samhita, Sanskrit
and Siddhanta, Amrita School of Ayurveda,
Kollam for the help during the preparation of
the article as well as for the suggestions to
improve the article.
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Source of Support: NIL Conflict of Interest: None Declared
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