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.  

===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.   

===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)]].

 

In clinical case discussions, the provisional diagnosis and treatment protocol should be presented with strong scientific support in order to make it conclusive remark.  

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

In research, re-instating the outcomes of research with references in discussion is observed as ''Uddhara''.

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

===36.Sambhava (Original source)===

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

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)]]

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.

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.

 

 

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]]

 

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==References==

==References==