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Tantrayukti are the technical methods for proper understandings of text in the Sanskrit treatise.
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|title=Tantrayukti
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|keywords=Tantrayukti,Tantrayukti in ayurveda,Tantrayukti meaning,Tantrayukti thesis,Tantrayukti Definition, sources to understand Tantrayukti,Tantrayukti Importance, Thirty Six Tantrayukti, Categories of Tantrayukti as per applicability. upendra dixit, deole yogesh, gopal basisht, rushikesh mhetre, charak samhita, ayurveda, ancient indian texts, traditional medicine.
|description=Tantrayukti are technical methods for precise understanding of text in the Sanskrit treatise
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
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<p style="text-align:justify;">Tantrayukti are technical methods for precise understanding of text in the Sanskrit treatise. </p>
{{Infobox
|title = Contributors
|label1 = Section/Chapter/topic
|data1 = [[Samhita]] / [[Tantrayukti]]
|label2 = Authors
|data2 = Dixit U.<sup>1</sup>, [[Deole Y.S.]]<sup>2</sup>
|label3 = Reviewed by
|data3 = Mhetre H.<sup>3</sup>
|label4 = Edited by
|data4 = [[Basisht G.]]<sup>4</sup>
|label5 = Affiliations
|data5 = 1. Dixit Ayurveda, Goa, 2.[[Charak Samhita Research, Training and Development Centre]],
3.Mhetre Ayurveda, Pune, India
4. Senior Rheumatologist, Orlando, U.S.A.
|label6 = Correspondence email:
|data6 = carakasamhita@gmail.com
|label7 = Publisher
|data7 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India
|label8 =Date of first publication:
|data8 = July 14, 2020
|label9 = DOI
|data9 = [https://doi.org/10.47468/CSNE.2020.e01.s09.022 10.47468/CSNE.2020.e01.s09.022]
}}
==Background==
==Background==
''Meemansa'' (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas. Vaidya should have knowledge of Sankhya, Jyotish Shastra and Vaisheshika etc.<ref>Dalhana, commentary on Sushruta Samhita (Sutra Sthana.4/7) available on http://niimh.nic.in/ebooks/esushruta/?mod=adhi retrieved on June 10,2019</ref> Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed it own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated. Tantrayukti is the methodology or technique or systemic approach of studying a Tantra (science) to interpret its correct, unambiguous meaning for the precise practical application.<ref>Mhetre H.B. Application of Tantrayukti in Samhita Adhyayanam [MD Thesis]. Jamnagar: Gujarat Ayurved University;1998</ref>
''Meemansa'' (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas. Vaidya should have knowledge of Sankhya, Jyotish Shastra and Vaisheshika etc.<ref>Dalhana, commentary on Sushruta Samhita (Sutra Sthana.4/7) available on http://niimh.nic.in/ebooks/esushruta/?mod=adhi retrieved on June 10,2019</ref> Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of [[Ayurveda]] also. But [[Ayurveda]] has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated.
==Definition==
Tantrayukti is the methodology or technique or systemic approach of studying a Tantra (science) to interpret its correct, unambiguous meaning for the precise practical application.<ref>Mhetre H.B. Application of Tantrayukti in Samhita Adhyayanam [MD Thesis]. Jamnagar: Gujarat Ayurved University;1998</ref>
===Meaning===
===Meaning===
Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda.
Tantra here means Shastra, i.e. guiding principles of [[Ayurveda]]. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of [[Ayurveda]].
Scholars have expressed it in various other meanings too.<ref> Jayaraman M. The doctrine of Tantrayukti. Paper presented at Seminar organized by Department of Sanskrit Studies,University of Hyderabad on “Samskrit in Modern context”, February 11-13,2008</ref>
Scholars have expressed it in various other meanings too.<ref> Jayaraman M. The doctrine of Tantrayukti. Paper presented at Seminar organized by Department of Sanskrit Studies,University of Hyderabad on “Samskrit in Modern context”, February 11-13,2008</ref>
#Sushruta samhita Uttara tantra 65th chapter with commentaries
#Sushruta samhita Uttara tantra 65th chapter with commentaries
#Ashtanga sangraha Uttara tantra 50th chapter with commentaries
#Ashtanga sangraha Uttara tantra 50th chapter with commentaries
#Ashtanga hridaya Uttara tantra 40th chapter with commentaries
#Tantrayukti Vichara by Neelamegha Vaidya
#Tantrayukti Vichara by Neelamegha Vaidya
#Kautileeya Arthashastra 15
#Kautileeya Arthashastra 15
#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.
#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.
==Importance==
==Importance==
Tantrayukti are important because of following advantages:
Tantrayukti are important because of following advantages:
*शास्त्राधिगमः।(सुगृहीतं शास्त्रं रक्षति, दुर्गृहीतं क्षिणोति) (Ch.Si.12/48,49)Shastradhigama : proper understanding of Ayurveda. Because only proper understanding helps for maintenance of health and curing diseases. Improper knowledge may be harmful.
*शास्त्राधिगमः।(सुगृहीतं शास्त्रं रक्षति, दुर्गृहीतं क्षिणोति) (Ch.Si.12/48,49)Shastradhigama : proper understanding of [[Ayurveda]]. Because only proper understanding helps for maintenance of health and curing diseases. Improper knowledge may be harmful.
*प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si.12/46, Su.U.65/7) Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight, with Tantrayukti, the meaning of Ayurvedic texts is elaborated.
*प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si.12/46, Su.U.65/7) Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight, with Tantrayukti, the meaning of Ayurvedic texts is elaborated.
*अनुक्तार्थज्ञानम्। (Su.U..65/6) Anuktartha Jnanartham: Tantrayukti enables to understand even the unsaid hidden meanings.
*अनुक्तार्थज्ञानम्। (Su.U..65/6) Anuktartha Jnanartham: Tantrayukti enables to understand even the unsaid hidden meanings.
*आशु अन्यशास्त्रप्रबोधनम्। (Ch.Si.12/47) Aashu anyashatraprabodhanam: By knowing Tantrayukti, not only Ayurveda, but one becomes capable of understanding other allied sciences also.
*आशु अन्यशास्त्रप्रबोधनम्। (Ch.Si.12/47) Aashu anyashatraprabodhanam: By knowing Tantrayukti, not only [[Ayurveda]], but one becomes capable of understanding other allied sciences also.
*स्ववाक्यसिद्ध्यर्थम्। (Su.U..65/5) Swavakya siddhyartham:The meanings drawn with help of Tantrayukti, justifies ones statements in a scientific discourse.
*स्ववाक्यसिद्ध्यर्थम्। (Su.U..65/5) Swavakya siddhyartham:The meanings drawn with help of Tantrayukti, justifies ones statements in a scientific discourse.
#Sthana Adhikarana e.g.the topic of [[Nidana Sthana]] is diagnosis of diseases.
#Sthana Adhikarana e.g.the topic of [[Nidana Sthana]] is diagnosis of diseases.
#Adhyaya Adhikarana e.g. the topic of [[Jwara Nidana]] is diagnosis of Jwara.
#Adhyaya Adhikarana e.g. the topic of [[Jwara Nidana]] is diagnosis of Jwara.
#Prakarana Adhikarana e.g. the topic of group of verses in a chapter. e.g. the verses no. 3 to 40 discuss the origin of Ayurveda.
#Prakarana Adhikarana e.g. the topic of group of verses in a chapter. e.g. the verses no. 3 to 40 discuss the origin of [[Ayurveda]].
#Shloka Adhikarana e.g. the topic of a particular verse. e.g the verse no.42 in first chapter of [[Sutra Sthana]] defines [[Ayurveda]].
#Shloka Adhikarana e.g. the topic of a particular verse. e.g the verse no.42 in first chapter of [[Sutra Sthana]] defines [[Ayurveda]].
===6. Uddesha(Concise statement)===
===6. Uddesha(Concise statement)===
Uddesha is the method of briefly touching a subject without going in detail. Thus, when one says “disease” (vyadhi), it means both internal and external diseases without any kind of specification. Uddesha is a concise statement like in the first chapter of [[Sutra Sthana]] [[Deerghanjiviteeya Adhyaya#Three principles for knowledge of Health and Disease|(Ch.Su.1.24)]] mentions that Lord Indra explained Ayurveda to Sage Bharadvaja with trifold methodology i.e. Hetu (causes), Linga (symptoms and signs) and Aushadha (treatment modalities). This is further described in the whole text, in relation to health and diseases. E.g. causes of (factors leading to) health, and causes of diseases, and so on.
Uddesha is the method of briefly touching a subject without going in detail. Thus, when one says “disease” (vyadhi), it means both internal and external diseases without any kind of specification. Uddesha is a concise statement like in the first chapter of [[Sutra Sthana]] [[Deerghanjiviteeya Adhyaya#Three principles for knowledge of Health and Disease|(Ch.Su.1.24)]] mentions that Lord Indra explained [[Ayurveda]] to Sage Bharadvaja with trifold methodology i.e. Hetu (causes), Linga (symptoms and signs) and Aushadha (treatment modalities). This is further described in the whole text, in relation to health and diseases. E.g. causes of (factors leading to) health, and causes of diseases, and so on.
In clinical medicine, the history of patient is described in brief in terms of diagnosis and management principles.
In clinical medicine, the history of patient is described in brief in terms of diagnosis and management principles.
===15. Prasanga(Restatement in other context)===
===15. Prasanga(Restatement in other context)===
It is a virtue by which allusion is made to things repeatedly described in other chapter in different context. Here it is necessary, to refer certain facts, for proper understanding of concepts at other places in other contexts. So this is not mere repetition. E.g. As per [[Charak Samhita]], only ''sama prakriti'' (balanced state of all three doshas) is Prakriti (natural), and Vatala (Vata dominant) etc. Prakriti (specific body constitution with predominance of one or two doshas) are termed as in fact vikriti (imbalance, abnormality). Therefore, the treatment for them is described in seventh chapter of [[Sutra Sthana]] in [[Naveganadharaniya Adhyaya # Preservation of health and equilibrium|(Cha.Su.7/41)]]. This is restated in sixth chapter of [[Vimana Sthana]] [[Roganika Vimana # Management of persons having different types of physical constitution | (Cha.Vi.6/14-18)]] to discuss about treatment for vatala etc.
It is a virtue by which allusion is made to things repeatedly described in other chapter in different context. Here it is necessary, to refer certain facts, for proper understanding of concepts at other places in other contexts. So this is not mere repetition. E.g. As per [[Charak Samhita]], only sama [[prakriti]] (balanced state of all three doshas) is [[Prakriti]] (natural constitution), and Vatala ([[Vata]] dominant) etc. [[Prakriti]] (specific body constitution with predominance of one or two [[dosha]]s) are termed as in fact [[vikriti]] (imbalance, abnormality). Therefore, the treatment for them is described in seventh chapter of [[Sutra Sthana]] in [[Naveganadharaniya Adhyaya # Preservation of health and equilibrium|(Cha.Su.7/41)]]. This is restated in sixth chapter of [[Vimana Sthana]] [[Roganika Vimana # Management of persons having different types of physical constitution | (Cha.Vi.6/14-18)]] to discuss about treatment for vatala etc.
In clinical medicines, this is useful in linking previous events to present pathogenesis.
In clinical medicines, this is useful in linking previous events to present pathogenesis.
===27. Svasanjna/Swasandnya (Technical nomenclature)===
===27. Svasanjna/Swasandnya (Technical nomenclature)===
The method of using specific terms in a sense different from what they have in other literature i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. In literature, the word ''dosha'' means faults. However, in Ayurveda, the term ''dosha'' is used to basic vitiating factors in the body. ''Jentaka'' or ''holaka'' are some unique words, hardly found in literature, but in [[Charak Samhita]], they are used as specific types of ''sweda'' (sudation). Whereas ''samsarga'' or ''sannipata'' literally mean to come in contact with. However in Ayurveda, they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word ''dhatu'' may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in Ayurveda, it is used in the sense of most important body constituents, which bear the existence of the body.
The method of using specific terms in a sense different from what they have in other literature i.e. technical use. Certain technical terms, may have different meaning in other contemporary sciences or in Sanskrit literature. But, since it is applied as a technical term, a specific meaning is attached to that word. E.g. In literature, the word ''dosha'' means faults. However, in [[Ayurveda]], the term ''dosha'' is used to basic vitiating factors in the body. ''Jentaka'' or ''holaka'' are some unique words, hardly found in literature, but in [[Charak Samhita]], they are used as specific types of ''sweda'' (sudation). Whereas ''samsarga'' or ''sannipata'' literally mean to come in contact with. However in [[Ayurveda]], they are used in the sense of pathologies in which two or three doshas are involved respectively. Similarly word ''dhatu'' may be used in the sense of metals in alchemy, or in the sense of root in grammar, but in [[Ayurveda]], it is used in the sense of most important body constituents, which bear the existence of the body.
The names of specific medical conditions are applied in clinical medicine as explained above.
The names of specific medical conditions are applied in clinical medicine as explained above.
===30. Nidarshana (Illustration)===
===30. Nidarshana (Illustration)===
It allows to describe anything after the analogy of other things. Here simple examples are given, which everyone can understand. These examples are taken from the things, which are well known to the society, therefore even a fool can understand. E.g. in first chapter of [[Sharir Sthana]] , it is said that ''Atma'' (soul) has to be accepted as responsible for all the actions. Because the other factors are inanimate and are not capable of doing anything on their own. it is illustrated with the example of making a pot. Those who do not accept existence of ''Atma'', will have to say that the clay, the rod, the wheel, all come together in absence of a potter to produce a pot [[Katidhapurusha Sharira # Rashipurusha(Holistic human being)|(Cha.Sha.1/43-44)]]. Such examples are known as ''Nidarshana''.
It allows to describe anything after the analogy of other things. Here simple examples are given, which everyone can understand. These examples are taken from the things, which are well known to the society, therefore even a fool can understand. E.g. in first chapter of [[Sharira Sthana]] , it is said that ''Atma'' (soul) has to be accepted as responsible for all the actions. Because the other factors are inanimate and are not capable of doing anything on their own. it is illustrated with the example of making a pot. Those who do not accept existence of ''Atma'', will have to say that the clay, the rod, the wheel, all come together in absence of a potter to produce a pot [[Katidhapurusha Sharira # Rashipurusha(Holistic human being)|(Cha.Sha.1/43-44)]]. Such examples are known as ''Nidarshana''.
In clinical medicine, some examples are illustrated to understand the diagnosis, pathology and mode of action of medicines.
In clinical medicine, some examples are illustrated to understand the diagnosis, pathology and mode of action of medicines.
| 1 || Basic structure of text || [[Tantrayukti#9. Prayojana(Purpose)|Prayojana]], [[Tantrayukti#1. Adhikarana (Topic of discourse)|Adhikarana]], [[Tantrayukti #21. Vidhana (Sequential interpretation)|Vidhana ]], [[Tantrayukti # 2.Yoga(Appropriate arrangement of text) | Yoga]], [[Tantrayukti#6. Uddesha(Concise statement)|Uddesha]], [[Tantrayukti#7. Nirdesha(Elaboration)|Nirdesha]]
| 1 || Basic structure of text || [[Tantrayukti#9. Prayojana(Purpose)|Prayojana]], [[Tantrayukti#1. Adhikarana (Topic of discourse)|Adhikarana]], [[Tantrayukti #21. Vidhana (Sequential interpretation)|Vidhana ]], [[Tantrayukti # 2.Yoga(Appropriate arrangement of text) | Yoga]], [[Tantrayukti#6. Uddesha(Concise statement)|Uddesha]], [[Tantrayukti#7. Nirdesha(Elaboration)|Nirdesha]]
|-
|-
| 2 || Statements of theories, principles and rules || [[Tantrayukti#32. Niyoga (Injunction)|Niyoga]], [[Tantrayukti#18. Apavarga (Exception)|Apavarga]], [[Tantrayukti#33. Vikalpana (Option)|Vikalpana]], [[Tantrayukti#10. Upadesha (Authoritative instruction)|Upadesha ]], [[Tantrayukti #27. Svasanjna/Swasandnya(Technical nomenclature)|Swasandnya]]
| 2 || Statements of theories, principles and rules || [[Tantrayukti#32. Niyoga (Injunction)|Niyoga]], [[Tantrayukti#18. Apavarga (Exception)|Apavarga]], [[Tantrayukti#33. Vikalpana (Option)|Vikalpana]], [[Tantrayukti#10. Upadesha (Authoritative instruction)|Upadesha ]], [[Tantrayukti #27. Svasanjna/Swasandnya(Technical nomenclature)|Swasandnya]],[[Tantrayukti#14. Nirnaya (Decision)|Nirnaya]], [[Tantrayukti#15. Prasanga(Restatement in other context)|Prasanga]],[[Tantrayukti#16. Ekanta (Categorical statement)|Ekanta]],[[Tantrayukti#17. Anekanta (Compromising statement)|Anekanta]],[[Tantrayukti#19. Viparyaya (Assertion to contrary)|Viparyaya]]
|-
|-
| 3 || Explanation and elaboration of Various concepts || [[Tantrayukti#31. Nirvachana (Scientific illustrations/ Definition)|Nirvachana]] , [[Tantrayukti#20. Purvapaksha (Objection)|Purvapaksha]], [[Tantrayukti#22. Anumata (Acceptance of other interpretations)|Anumata]], [[Tantrayukti#23.Vyakhyana (Elaboration)|Vyakhyana]], [[Tantrayukti#30. Nidarshana (Illustration)|Nidarshana]]
| 3 || Explanation and elaboration of Various concepts || [[Tantrayukti#31. Nirvachana (Scientific illustrations/ Definition)|Nirvachana]] , [[Tantrayukti#20. Purvapaksha (Objection)|Purvapaksha]], [[Tantrayukti#22. Anumata (Acceptance of other interpretations)|Anumata]], [[Tantrayukti#23.Vyakhyana (Elaboration)|Vyakhyana]], [[Tantrayukti#30. Nidarshana (Illustration)|Nidarshana]],[[Tantrayukti#3. Hetvartha (Extension of concepts with references)|Hetvartha]], [[Tantrayukti#11. Apadesha (Reasoning of statement)|Apadesha]], [[Tantrayukti#12. Atidesha (Indication of future event)|Atidesha]], [[Tantrayukti#28. Uhya (Logical deduction)|Uhya]]
|-
|-
| 4 || Precise editing and style of expression || [[Tantrayukti#8. Vakyashesha(Supply of ellipsis)|Vakyashesha]], [[Tantrayukti#13. Arthapatti (Implication)|Arthapatti]], [[Tantrayukti#29. Samucchaya (Compilation/Collection)|Samucchaya]],
| 4 || Precise editing and style of expression || [[Tantrayukti#8. Vakyashesha(Supply of ellipsis)|Vakyashesha]], [[Tantrayukti#13. Arthapatti (Implication)|Arthapatti]], [[Tantrayukti#29. Samucchaya (Compilation/Collection)|Samucchaya]],[[Tantrayukti#4. Padartha (Correct meaning of word or group of words)|Padartha]], [[Tantrayukti#24. Samshaya (Doubt)|Ateetavekshana]], [[Tantrayukti#26. Anagataveksha (Prospective reference)|Anagatavekshana]],[[Tantrayukti#5. Pradesha (Partial adumbration)|Predesha]], [[Tantrayukti#34. Pratutsara (Rebuttal)|Pratyutsara]], [[Tantrayukti#35. Uddhara(Re-affirmation)|Uddhara]], [[Tantrayukti#36.Sambhava (Original source)|Sambhava]]
[[Tantrayukti#24. Samshaya (Doubt)|Ateetavekshana]], [[Tantrayukti#26. Anagataveksha (Prospective reference)|Anagatavekshana]]
|}
|}
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==References==
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