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Tantrayukti are technical methods for precise understanding of text in the Sanskrit treatise.

|description=Tantrayukti are technical methods for precise understanding of text in the Sanskrit treatise

 

 

 

 

 

 

 

 

 

|data9 = [https://doi.org/10.47468/CSNE.2020.e01.s09.022 10.47468/CSNE.2020.e01.s09.022]

==Background==

==Background==

===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.  

===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.  

| 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]]

| 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==