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Line 1,573: − ==== ''Tantrayukti'' (Canons of exposition of texts) ==== − ''Meemansa'' (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. 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. + − 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. Following are important sources to understand Tantrayukti:+ − #[[Charak Samhita]] [[Siddhi Sthana]] 12th chapter with commentaries − #Sushruta samhita Uttara tantra 65th chapter with commentaries − #Ashtanga sangraha Uttara tantra 50th chapter with commentaries − #Tantrayukti Vichara by Neelamegha Vaidya − #Kautileeya Arthashastra 15 − #Other allied Shastras like Nyaya, Meemansa, Vyakarana etc. − − Tantrayukti are important because of following benefits: − − #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. − #प्रकाशनम्- प्रदीपो वेश्मनो। (Ch.Si. 12/46, Su.U. 65/7) Prakashanam Padeepo Veshmano: Just like a light removes darkness in the house, with Tantrayukti, meaning of difficult topics becomes lucid. − #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. − #स्ववाक्यसिद्ध्यर्थम्। (Su.U..65/5) Swavakya siddhyartham:The meanings drawn with help of Tantrayukti, justifies ones statements in a scientific discourse. − #असद्वादिवाक्यप्रतिषेधनम्। (Su.U. 65/5) Asadvadi Vakya patishedham: In a scientific discourse, statements of those who are misinterpreting texts, can be refuted with the help of Tantrayukti. − − ==== Thirty Six Tantrayukti ==== − − ===== 1. Adhikarana (Topic of discourse) ===== − − Adhikarana is the topic of discourse. e.g. specific information on rasa and dosha, like rasaprabhava and dosha is the adhikarana in the first chapter of Vimanasthana. − − In a Adhyaya(chapter), there may be multiple adhikarana. The meaning of the words or statements, is to be understood based on the adhikarana in which they are used. Therefore, knowing adhikarana, is important. Even the modes of action of medicines can be understood as per the aadhikarana. E.g. In Chikitsasthana 8th chapter, Under Rajayakshma Chikitsa, there are multiple adhikarana. Sitopaladi choorna is used in kasa adhikara, while talisadi choorna is used in arochaka adhikara. This enables us to understand the peculiarities of the actions of both these formulations. − − ===== 2. Yoga (Arrangement) ===== − − Various terms placed at different places are arranged to draw appropriate meaning. E.g .Five step methodology --i.e. Pratijna (Proposition- hypothesis), Hetu (Reasoning, evidences for support, testimony), Drishtanta (examples), Upanaya (analogy) and Nigamana (deduction) is used to explain the relation between Matrija (mother engendered), Pitrija (father engendered) etc. factors which altogether lead to formation of the embryo. − − ===== 3. Hetvartha (Extension of concepts) ===== − − It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charak Su.12/5, a concept is explained, that continuous use of food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana. − − ===== 4. Padartha (Import of words) ===== − − It means that, when a word having two or more senses is used, then that meaning alone has to be accepted which suits the previous and later contexts. Here various words are aligned together, to draw appropriate meaning. The meaning here, is according to the context. The individual words, here may have different meaning in some other context, but when combined together in this context, they provide a specific meaning, which is the technical meaning, in the present context. e.g. Svabhavoparamavada described in Su.16. Svabhava- Uparama-Vada all these words are having different meanings in other contexts. But when joined together, in this context , it means a proposed theory, which suggests that for the formation and manifestation of any objects certain causative factors are responsible, but for their destruction and annihilation, no other cause is required, because, it is nature of anything which is produced to get destroyed. − − ===== 5. Pradesha (Partial adumbration) ===== − − When the information on a particular subject is vast, it’s not possible to provide all the details. In such conditions, small part is described in such a way, that it acts as an example for readers, to guide about further details which can’t be furnished. E.g. after providing guidelines about preparation of medicinal formulations in Ch.Su.4.,Ch.Ka.12 etc. places, 600 formulations are described in Kalpasthana. It is explained that these provide guidelines. If one understands these guidelines, one can prepare millions of such formulations. − − ===== 6. Uddesha (Concise statement) ===== − − Uddesha is the method of briefly touching a subject without going in detail. Thus, when one says “disease” (shalya), it means both internal and external diseases without any kind of specification. Uddesha is a concise statement like 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. − − ===== 7. Nirdesha (Amplification) ===== − − It is the method of describing thing in detail. E.g. In Sutrasthana 1st chapter three Doshas pertaining to the body are mentioned as Vayu, Pitta and Kapha. This is like Uddesha. Now further details about these Doshas like their properties, their functions, causes for their vitiation and treatment for them are described further in the Sutrasthana 1st chapter and also in Su.12, 20, Vimanasthana 6th chapter etc. this is Nirdesha. − − ===== 8. Vakyashesha (Supply of ellipsis) ===== − − It consists in supplying an idea suggested by the context, but not expressly mentioned. Here authors of ancient texts(Samhita), don’t mention certain words in a statement, to keep the text concise. However such words can be easily understood, and are necessary for drawing correct meaning of the statement. E.g. Ch.Su.16.28 states that for utpatti (formation, manifestation) of objects causative factors (are necessary), but not for their nirodha (cessation, annihilation). In this statement, the words in the bracket-‘are necessary’ – are not directly mentioned, but can be understood and are necessary. − − ===== 9. Prayojana (Purpose) ===== − − It is the purpose for which a description is given or for which a doer initiates his actions. E.g. to produce dhatusamya (balanced state of all body constituents) is mentioned as the prayojana (purpose for promulgation) of Ayurveda. − − ===== 10. Upadesha (Authoritative instruction) ===== − − It is the method of giving general instruction. These are important guidelines by the ancient sages, which are otherwise difficult to understand for a layman. It explains what exactly should be done in a given condition, while treating a patient, or for maintenance and promotion of health. It explains what to do, how to do and in which order to be done. E.g. Ch.Su.13.99 explains that swedana should be always preceded by snehana. Such advice comes from vast knowledge, experience and wisdom of the sages. Thus this is practically very important. − − ===== 11. Apadesha ( Adducement of reason) ===== − − It is the method of showing the reasons of things. After stating a certain fact, here reasoning is provided. E.g. Ch.Vi.3rd chapter, while describing epidemics, it is stated that factors like wind, water and the land are gradually more and more influential. The reasoning is further provided, that these factors are more and more difficult to avoid. Somehow a person can hide at the residence to avoid exposure to polluted abnormal wind, but avoiding water will be even more difficult, because although polluted, the water sources may be finite and limited. − − ===== 12. Atidesha (Indication) ===== − − Is that of anticipating a future event from a present indication or prognostication. Thus, from the fact of increasing and uprising of vata in a man’s system may predict that he will have specific bowel disease(udavarta). − − ===== 13. Arthapatti (Implication) ===== − − It is that which is understood, by implication, though not directly mentioned, is called arthapatti. E.g. it is advised that eating curds during night should be avoided. By implication of this, it is understood that eating curds in daytime won’t harm health. − − ===== 14. Nirnaya (Decision) ===== − − Is the decision taken after a scientific discussion, taking into consideration both sides of the arguments. E.g. in the Ch.Su.10th chapter, there is a discussion between Lord Atreya and the sage Maitreya over the significance of the quadruple (consisting of the physician, attendants and nursing staff, medicines and the patient. The argument of Maitreya, that these four factors don’t have any significant role in the disease cure, is refuted by Lord Atreya and their role is proven. The concluding statement of Lord Atreya, that these four factors when endowed with good qualities, are significant for the treatment, is called as Nirnaya. − − ===== 15. Prasanga (Restatement) ===== − − It is a virtue by which allusion is made to things repeatedly described in other chapter. Here since it is necessary, to quote certain facts, for proper understanding in other contexts also. So this is not mere repetition. E.g. As per [[Charak Samhita]], only ''sama prakriti'' (balanced state of all three doshas) is Prakriti, 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 Ch.Su.7.41. Again in Ch.Vi.6.14-18 since in that context also it was needed, treatment for vatala etc. is again described. − − ===== 16. Ekanta (Categorical statement) ===== − − It allows of affirming a specific action of things unexceptionably e.g. Madanaphala fruit induces vomiting i.e. under all circumstances. Here there is no scope for difference of opinion and arguments; as such things are true in any circumstances. − − ===== 17. Anekanta (Compromising statement) ===== − − It is the virtue of which one understands that different opinions prevail on a particular subject. E.g. in Ch.Su.25.1-25, various opinions about the principles from Purusha (living being or a human being) is originated are quoted. None of them is absolutely wrong. But none of these factors are capable of originating Purusha, alone or independently. So none of these opinions, can be accepted as complete truth. Therefore in verse number 26-29, Lord Atreya concluded, that a Purusha originates from all these factors, collectively. If one would adhere to unilateral view, he wouldn’t be able to know the complete truth ever. This is called as Anekanta. − − ===== 18. Apavarga (Exception) ===== − − It consists in allowing exceptions to general directions. E.g. in Ch.Su.8.20. As a general rule, stale food should not be used, it’s not healthy. But fruits, dried meat, dried vegetables etc. are the exceptions to this general rule. − − ===== 19. Viparyaya (Assertion to contrary) ===== − − It is that by virtue of which from a positive or a negative assertion, its contrary is also asserted. E.g. In Ch.Su.1.66, it is mentioned, that foods or medicines having madhura (sweet), amla (sour), and lavana (salty, saline) tastes, subdue vata. This also implies, that the opposite of them i.e. katu (pungent), tikta (bitter) and kashaya (astringent), provoke it. − − ===== 20. Purvapaksha (Objection) ===== − − This is the objection raised on a statement. E.g.in Ch.Sha.1.6 , Agnivesha asked Lord Atreya, that if Atma (the soul) is said to be devoid of actions, then how at the same time it is considered as responsible for all the actions? Such questions are asked to initiate a debate, which will ultimately help to understand the scientific truth. − − ===== 21. Vidhana (Right interpretation) ===== − − It is that by virtue of which one understands that, when certain descriptions follow certain enumeration, the former are to be taken in the order in which the later are related. Here certain concepts in the texts are elaborated, in the subsequent description in the text itself. E.g. in Ch.Su.7.42-43, first it is mentioned that the channels for elimination of mala (waste products)are affected by abnormally increased or decreased malas. Just after that we find further explanation, that such increase or decrease in the malas can be inferred by observing hampered elimination or excessive elimination from these channels, through external orifices. − − ===== 22. Anumata (Acceptance of other interpretations) ===== − − By virtue of Anumata, it is to be understood that, when the opinion of other authorities is referred to and not contradicted, it is signified that it is approved. The authors of the texts give their own interpretations and opinions. But sometimes important opinions of others are also quoted. Some of these opinions of others are refuted. But some are not refuted. Here it means that as per the authors of texts, this is not the best interpretation. But it’s not an interpretation which can be totally rejected also. It has got some valid point. Such opinions are not found refuted, indicating that they are acceptable. E.g. in Ch.Chi.14.33, opinions of other authorities, regarding treatment of hemorrhoids are quoted. But further Lord Atreya has given his own opinion. Although opinion of other authorities, that hemorrhoids can be treated with surgery etc. is also not refuted. In other words, it is accepted, that these also can be the ways of treatment. − − ===== 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. − − ===== 24. Samshaya (Doubt) ===== − − 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. − − ===== 25. Ateetavekshana (Retrospective 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 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. − − ===== 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. − − ===== 27. Svasanjnya (Technical nomenclature) ===== − − 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. − − ===== 28. Uhya (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. − − ===== 29. Samucchaya (Specification) ===== − − 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. − − ===== 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. − − ===== 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. − − ===== 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. − − ===== 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. − − ===== 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. − − ===== 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. − − ===== 36. Sambhava (Possibility) ===== − − The substratum or base for origin of anything, is called sambhava. E.g. for the disease vyanga (freckles), face is the site of origin. − − Tantrayukti, is very important tool for proper understanding of Ayurveda, not just theoretically, but for practical application of it also. − − 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. Agnivesa 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. − + − +
no edit summary
In the present scenario, the available editions of [[Charak Samhita]] contain eight Sthanas only. [[Charak Samhita]] does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of [[Siddhi Sthana]] Charak has mentioned about Uttara Tantra of [[Charak Samhita]]. So it is essential to emphasize on this issue, which was not explained in length by commentators of [[Charak Samhita]] . Many controversies raised on the existence and recognition of uttara-tantra of [[Charak Samhita]]. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of [[Charak Samhita]]. After a thorough study and scanning of available literature, it is concluded that Charak uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of [[Charak Samhita]]. Furthermore, there is a need to discuss about existence of uttara tantra of [[Charak Samhita]] by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]
In the present scenario, the available editions of [[Charak Samhita]] contain eight Sthanas only. [[Charak Samhita]] does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of [[Siddhi Sthana]] Charak has mentioned about Uttara Tantra of [[Charak Samhita]]. So it is essential to emphasize on this issue, which was not explained in length by commentators of [[Charak Samhita]] . Many controversies raised on the existence and recognition of uttara-tantra of [[Charak Samhita]]. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of [[Charak Samhita]]. After a thorough study and scanning of available literature, it is concluded that Charak uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of [[Charak Samhita]]. Furthermore, there is a need to discuss about existence of uttara tantra of [[Charak Samhita]] by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]
=== Related pages ===
[[Tantrayukti]]
=== References ===
=== References ===
#Servesh Kumar, Lakshman Singh, Role of Uttara Basti as PoorvaKarma in the Management of BPH, MD Thesis-June2001
#Sarvesh Kumar, Lakshman Singh, Role of Uttara Basti as PoorvaKarma in the Management of BPH, MD Thesis-June2001
#Richa Vishvkarma, P.K. Goswami, reviw article published in AYU, Vol 34/ Jan-March 2013issue1/17-20
#Richa Vishvkarma, P.K. Goswami, review article published in AYU, Vol 34/ Jan-March 2013issue1/17-20
=== Bibliography ===
=== Bibliography ===