Changes

==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.  

 

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]].  

 

 

===Sources===

===Sources===

#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

#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.  

===23.Vyakhyana (Elaboration)===

===23.Vyakhyana (Elaboration)===

The method of elaborate description is called vyakhyanam. Certain topics are elaborately described by the author himself. E.g. in Ch.Sha.1.17 mentions about Purusha(living being, human being) composed of conglomeration of 24 principles. Further from 18th to 42nd verse, details about the same concept are provided.

The method of elaborate description is called vyakhyanam. Certain topics are elaborately described by the author himself. E.g. Purusha(living being, human being) composed of conglomeration of 24 principles is quoted in a verse [[ Katidhapurusha Sharira # Details about Purusha |(Cha.Sha.1/17)]]. Further, details about the same concept are provided [[Katidhapurusha Sharira # Details about Purusha |(Cha.Sha.1/18-42)]].

 

 

 

It allows a way of statement which may create doubt & confusion in the mind of the reader. Creating this doubt is necessary for clarity. Many times both ways of interpretation also may be correct. E.g. It is stated that as per some authorities, the parents are the cause of birth, while as per others, svabhava (nature) is the cause and so on.[[Tistraishaniya Adhyaya # Desire of other world after death | (Cha.Su.11/6)]] After raising these doubts, the answers are given, which brings clarity in understanding.

===24. Samshaya(Doubt)===

In clinical medicines, doubts about a hidden pathology are raised and cleared by detail investigations.  

It allows a way of statement which may create doubt & confusion in the mind of the reader. Creating this doubt is necessary for clarity. Many times both ways of interpretation also may be correct. E.g. In Ch.Su.11.6  It is mentioned that as per some authorities, the parents are the cause of birth, while as per others, svabhava (nature) is the cause and so on. After raising these doubts, the answers are given, which brings clarity in understanding.

In research, the doubts about validation of a concepts are raised and clarified in discussion.

===25. Ateetavekshana (Retrospective reference ===

===25. Ateetavekshana (Retrospective referencing) ===

It permits alluding to things described before. Certain concepts or information mentioned in the initial sections or chapters of the text, are to be applied in the next chapters or sections, for proper understanding. E.g. Concepts from all other sections described in prior sections, are to be applied in Chikitsasthana, while understanding the treatments. E.g. in Ch.Chi.3.269, it is said that specific types of Sveda (sudation), mentioned in Sutrasthana 14th chapter are to be used here. Since they are already described in Sutrasthana, here it isn’t necessary to repeat the description, rather one can go to the previous reference.

It permits alluding to things described before. Certain concepts or information mentioned in the initial sections or chapters of the text, are to be applied in the next chapters or sections, for proper understanding. E.g. Concepts from all other sections described in prior sections, are to be applied in [[Chikitsa Sthana]], while understanding the treatments. E.g. Specific types of Sweda (sudation) are indicated in treatment of Jwara. [[Jwara Chikitsa # Indications of fomentation for alleviating cold |(Cha.Chi.3/269)]]. The types of Sweda are already mentioned in 14^th chapter of [[Sutra Sthana]] [[Swedadhyaya # Thirteen types of sweda |(Cha.Su.14/39-40)]]. Since they are already described in [[Sutra Sthana]], here it isn’t necessary to repeat the description, rather one can go to the previous reference.

 

In clinical medicine and research, various previous experiences and evidences are referred for supporting statements.

===26. Anagataveksha (Prospective reference)===

===26. Anagataveksha (Prospective reference)===

It allows to leave certain things for future description and elaboration. Certain concepts or information is supposed to be described in later sections or chapters. But in that particular context, it is mentioned that one can refer later chapters or section. E.g. in Ch.Ni.1.36, although the chapter deals with the diagnosis part of jwara (fever), the treatments are also hinted in brief. In order to understand them, one has to refer the chapter 3 of Chikitsasthana.

It allows to leave certain things for future description and elaboration. Certain concepts or information is supposed to be described in later sections or chapters. But in that particular context, it is mentioned that one can refer later chapters or section. E.g. six hundred formulations are mentioned in fourth chapter of [[Sutra Sthana]] [[Shadvirechanashatashritiya Adhyaya # Six hundred formulations of medicinal plants | (Cha.Su.4/4)]]. All formulations are described in detail further in [[Kalpa Sthana]].

 

 

In research, the scope of outcome in future or trends are predicted by application of present brief information.

 

===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.

===27.Svasanjnya (Technical nomenclature)===

The names of specific medical conditions are applied in clinical medicine as explained above.

The method of using words in a sense different from what they have in other literatures 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. 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 may be used in literature with a different sense, but 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.

In research, technical terms or nomenclature are used to denote specific protocols.E.g.Blind studies.

===28. Uhya (Logical deduction)===

===28. Uhya (Logical deduction)===

Is the by which things which are apparent from the context can be understood. Texts provide guidelines, but while treating the patient, the vaidya(physician) ultimately has to take the decision. A vaidya has to apply the guidelines given in the text for the patient, who is under his treatment. So a vaidya has to use his own intelligence and wisdom. The texts have advised a vaidya to use his own wisdom at many places. E.g. while describing the medicines which can be used for basti, it is said at Ch.Vi.8.149, that a vaidya can exclude the medicines not suitable for a particular patient, and he may add similar medicines which are appropriate for the patient, but not mentioned in the text.  

The logical interpretation of given text for better understanding is ''Uhya''. Texts provide guidelines about diagnosis and management of a condition.However in clinical practice, the vaidya(physician)ultimately shall take the clinical decision by applying his logical interpretation by his own intelligence and wisdom. The texts have advised a vaidya to use his own wisdom at many places. E.g. while describing the medicines which can be used for basti, it is advised that a vaidya can exclude the medicines not suitable for a particular patient, and he may add similar medicines which are appropriate for the patient, but not mentioned in the text.[[Rogabhishagjitiya Vimana # Guidelines for inclusion or exclusion of drugs|(Cha.Vi.8/149)]].

 

 

 

 

It means the grouping two or more similar things together. In certain sentences, multiple words are used, while highlighting and emphasizing each word. This type of method is called as ''Samucchaya''. E.g. The important assessment parameters of residual life span are enlisted in first chapter of [[Indriya Sthana]]. Here each word is written as ''varnashcha'', ''svarashcha'' etc. By adding ‘''Cha''’, each word is specified.[[Varnasvariyamindriyam Adhyaya # Factors for assessment of residual span of life |(Cha.In.1/3)]]. This is to denote that each of these topics are equally important and form a group.

===29. Samucchaya (Specification)===

In clinical medicine, groups of similar symptoms will lead to diagnosis of a specific disease.  

It means the taking of two or more things together as having equal value. In certain sentences from the texts multiple words are used, while highlighting and giving stress on each word. This type of method is called as samucchaya. E.g. in Ch.I.1.3, the important points to be discussed in Indriyasthana are enlisted. Here each word is written as vanashcha, svarashcha etc. By adding ‘Cha’, each word is specified. This is to denote that each of these topics is equally important.

In research, the data is collected and grouped together as per similar criteria.

===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 Ch.Sha.1.43-44, it is said that Atma (soul) has to be accepted as responsible for all the actions. Because the other factors are inanimate, so they are not capable of doing anything on their own. 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. 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 [[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''.

 

 

In research, possible references including illustrations are discussed.

===31. Nirvachana (Scientific illustrations/ Definition)===

===31. Nirvachana (Scientific illustrations/ Definition)===

A scientific illustration or definition is called Nirvachana. Here such examples are given which can be understood only by the experts of that field. E.g. in Ch.Su.16.32, Svabhavoparamavada is described. According to it for production and manifestation of objects, specific causative factors are required, but for their destruction or annihilation their nature itself is the cause, so no other cause is required. Every object which is produced, gets destroyed, it is the nature of the objects. To explain this, it is said that no other cause except their nature can be found, for destruction of objects.  Kala (time) is continuous, and there is no cause for elapse of time except time itself. Similarly for destruction and annihilation of objects their nature itself is the cause and no other cause can be found out. Such type of examples are called as Nirvachana.

A scientific illustration or definition is called ''Nirvachana''. Here such examples are given which can be understood only by the experts of that field. E.g. in sixteenth chapter of [[Sutra Sthana]], ''Svabhavoparamavada'' is described.[[Chikitsaprabhritiya Adhyaya # Swabhavoparama vada (theory of natural destruction) |(Cha.Su.16/27)]] According to it for production and manifestation of objects, specific causative factors are required, but for their destruction or annihilation their nature itself is the cause, so no other cause is required. Every object which is produced, gets destroyed, it is the nature of the objects. To explain this, it is said that no other cause except their nature can be found, for destruction of objects.  Kala (time) is continuous, and there is no cause for elapse of time except time itself. Similarly for destruction and annihilation of objects their nature itself is the cause and no other cause can be found out. Such type of examples are called as ''Nirvachana''.

 

The difference between Nirdeshana and Nirvachana is based upon the targeted reader's level of understanding. For a common person or laymen, the common examples are given to understand the concept. Whereas, for scientific or highly intellectual community, specific scientific illustrations are given.

===32. Niyoga (Injunction)===

===32. Niyoga (Injunction)===

It means the direction.  The sages like lord Atreya, have given certain directions. These directions are based on their deep knowledge, vast experience and their enlightened state. Therefore, these directions must be followed. Such directions are called as Niyoga. A student may also understand significance of such directions, as his studies progress. E.g. in Ch.Su.14.46, under jjentaka sweda, it is advised to the patient that even if he sweats profusely or feels giddiness, then also he shouldn’t leave the jentaka house.

It means mandatory guidelines or directions to be followed. Certain directions are given in the text based on deep knowledge ,vast experience and scientifically developed insights. Therefore, these directions must be followed. Such directions are called as Niyoga. A student may also understand significance of such directions, as he studies with depth. In first chapter of [[ Vimana Sthana]], the principles of eating habits are given.[[Rasa Vimana # Ahara vidhi vidhana (principles for taking meals)|(Cha.Vi.1/24-25)]]. These guidelines are to be followed, otherwise it will lead to disease.  

 

In clinical medicine, the management protocols of diet, lifestyle and medicines are to be followed compulsorily.

 

In research, the protocols for data collection, study design, grouping should be followed.

===33. Vikalpana (Option)===

===33. Vikalpana (Option)===

It is method of giving alternative or optional direction. Certain options are given and any appropriate options from them may be selected. E.g. in Ch.Chi.6.46, for patients of Prameha (diabetes) water processed with heartwood of medicinal plants like asana is advised. But optionally water processed with kusha grass also can be used.

It is method of giving alternative or optional directions. Certain options are given and any appropriate options from them may be selected. The term ''Va'' is used to denote options. E.g. For patients of Prameha (diabetes) water processed with heartwood of medicinal plants like asana is advised. But optionally water processed with kusha grass also can be used.[[Prameha Chikitsa # Beneficial diet and drinks |(Cha.Chi.6/46)]]

 

The same is applied in clinical medicine. However in research, the options can only be suggested for further studies.

===34. Pratutsara (Rebuttal)===

===34. Pratutsara (Rebuttal)===

In a scientific discussion, opinions of each other are refuted, with scientific reasoning. E.g. in Ch.Su.25, the opinion of Parikshi Maudgalya, that Purusha (living being or human being) is made up of Atma (soul), is further refuted by Sharaloma, who proposed that Purusha is produced from mana(mind). Further his opinion is also refuted. This type of methodology is called as pratyutsara.

In a scientific discussion, opinions of each other are refuted, with scientific reasoning. E.g. in the conference of discussion on origin of ''Purusha'', Parikshi Maudgalya opined that ''Purusha'' (living being or human being) is originated from ''Atma'' (soul).This is further refuted by Sharaloma, who proposed that ''Purusha'' is produced from ''mana''(mind). Further his opinion is also refuted[[Yajjah Purushiya Adhyaya # The opinion of Maudgalya Parikshi on Atmaja Purusha (spirit theory)|(Cha.Su.25/8-25)]]. This type of methodology is called as pratyutsara.

 

 

In research, the peer review method is followed to improve the scientific validity of content. The views of other scientists can be refuted with support.

===35. Uddhara(Re-affirmation)===

===35. Uddhara(Re-affirmation)===

When in a scientific discussion, not only opinion of others is refuted, but own opinion is supported with scientific reasoning, then it is called as uddhara. E.g. in Ch.Su.25th chapter, with regards to origin of a Purusha, various experts not only refuted opinions of others, but also have substantiated their own opinions. Like Parikshi Maudgalya supported his opinion that Atma (soul) is responsible for the origin of a Purusha. He said that since Atma alone is animate, and other factors are inanimate, it is responsible for all the actions. Since it is responsible for all the actions, it will also take responsibility for the fruits of those actions, for which, it takes birth. Thus it is responsible for the origin of a Purusha.

When in a scientific discussion, not only opinion of others is refuted, but own opinion is supported with scientific reasoning, then it is called as ''uddhara''. E.g. in twenty fifth chapter of [[ Sutra Sthana ]], during discussion on origin of a ''Purusha'', various experts not only refuted opinions of others, but also have substantiated their own opinions. Like Parikshi Maudgalya supported his opinion that Atma (soul) is responsible for the origin of a ''Purusha''. He said that since ''Atma'' alone is animate, and other factors are inanimate, it is responsible for all the actions. Since it is responsible for all the actions, it will also take responsibility for the fruits of those actions, for which, it takes birth. Thus it is responsible for the origin of a ''Purusha''.[[Yajjah Purushiya Adhyaya # The opinion of Maudgalya Parikshi on Atmaja Purusha (spirit theory)|(Cha.Su.25/8-9)]].

 

 

 

===36.Sambhava (Possibility)===

The substratum or base for origin of anything, is called ''sambhava''. It is denoted by the suffix ''Ja'' meaning source. This also denote the site of origin, progression, cause, combination or probability. E.g. The diseases due to vitiation of ''Rasa dhatu'' are enlisted as ''Rasapradoshaja vikara''.[[Vividhashitapitiya Adhyaya # Diseases due to vitiation of rasa| (Cha.Su.28/9-11)]]

The substratum or base for origin of anything, is called sambhava. E.g. for the disease vyanga (freckles), face is the site of origin.

In clinical medicine, this is useful to elucidate the causes, site of origin, progression of disease so that the treatment can be focused on it.  

Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also.  

In research, the original and authenticated sources are used as references. The same is enlisted in section of materials and methods.  

In the last, the importance of [[Charak Samhita]] is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesha tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.

Thus, Tantrayukti, is very important tool for proper understanding of [[Ayurveda]], not just theoretically, but for practical application of it also.

 

 

The methods can be categorized under following categories as per their applicability in treatise.

 

| 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]],[[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]],[[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]],[[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]]

==References==

==References==