issn 2277-4289 | | international, peer ...gjrmi.com/upload/december2015/minu c et al., (2015)_ gjrmi...

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: [email protected]

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



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).



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



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.



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.



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.

REFERENCES

Acharya Y T (2013), Charaka Samhita by

Agnivesa revised by Charaka and

Dridhabala with the Ayurveda Dipika

Commentary of Chakrapanidatta,

Varanasi, Chaukhambha Surabharati

Prakashana.

Acharya Y.T, Narayan Ram Acharya

(2013),Susruta Samhita of Susruta with

the Nibandhasangraha Commentary of

Sri Dalhanacharya and the

Nyayachandrika Panjika of Sri

Gayadasacharya on Nidanasthana,

Varanasi, Chaukhambha Surabharati

Prakashana.

Ashwini V. Junjarwad (2007), Utility of

Tantrayukti in the interpretation of

Samhita with special reference to

brihatrayee, Dissertation submitted to

the Rajiv Gandhi University of Health

Sciences, Karnataka, Bangalore.

Monier Monier Williams (1993), A Sanskrit

English Dictionary, The Clarendon

press, oxford, Delhi, Sri Satguru

publications.

N.E MuthuSwami, C.Ushakumari, S.R.Sreeja

(1976), Vaidyanatha Neelamegha’s

Tantra Yukti Vichara, Trivandrum

Publication Division of Govt Ayurveda

College.

O.P.Upadhyaya (2009), Ayurvedopajivaka

Siddhanta, Varanasi, Chaukambha

Sanskrit Bhawan.

Raja Radha Kanta Deva (1967),

Sabdakalpadrumam, IIIrd Edition,

Varanasi, Chaukhambha Sanskrit

Office.

R.P.Kangle (1969), Kautilya’s Arthasastra,

Delhi, Motilal Banarsidass Publishers.

Shivprasad Sharma (2012), Ashtangasamgraha

of Vrddha Vagbhata with the Sasilekha

Sanskrit commentary by Indu,Varanasi,

Chowkhamba Sanskrit Series Office.

Source of Support: NIL Conflict of Interest: None Declared

issn 2277-4289 | | international, peer ...gjrmi.com/upload/december2015/minu c et al., (2015)_ gjrmi...

Documents