Charak Samhita

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Tantrayukti
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Tantrayukti are technical

methods for precise
understanding of text in the Sanskrit
treatise.
Contributors
Section/Chapter/topic Samhita / Tantrayukti
Authors Dixit U.1, Deole Y.S.2
Reviewed by Mhetre H.3
Edited by Basisht G.4

1. Dixit Ayurveda, Goa, 2.Ch

Samhita Research, Training
Development Centre, 3.Mhe
Affiliations
Ayurveda, Pune, India

4. Senior Rheumatologist, O
U.S.A.
Correspondence
[email protected]
email:
Charak Samhita Research, T
Publisher and Development Centre, I.T
Jamnagar, India
Date of first
July 14, 2020
publication:
DOI 10.47468/CSNE.2020.e01.s
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.[1]
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.[2]

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.

Scholars have expressed it in various

other meanings too.[3]

1. 'Methodology in Sanskrit texts on

Science' by K.V.Sharma
2. ‘Forms of Scientific argument’ by
S.C.Vidyabhushana
3. ‘Plan of a treatise’ by Shama shastry
4. ‘Method of treatment, maxims for
the interpretation of textual topics’
by Esther Solomon
5. ‘Formal elements which gave form
to a scientific work’ by Gerhard
Obberhammer
 6. Methodology of theoretico-scientific
treatisies in Sanskrit by Dr.W.K.Lele
7. ‘Methodology and technique, which
enable one to compose and
interpret scientific treatises
correctly and intelligently’by
N.E.Muthuswamy (TYV)
8. An expedient in the writing of
science by Surendra Nath Mittal

Sources

Following are important sources to

understand Tantrayukti:

1. Charak Samhita Siddhi Sthana 12th

chapter with commentaries
 2. Sushruta samhita Uttara tantra 65th
chapter with commentaries
3. Ashtanga sangraha Uttara tantra
50th chapter with commentaries
4. Ashtanga hridaya Uttara tantra 40th
chapter with commentaries
5. Tantrayukti Vichara by Neelamegha
Vaidya
6. Kautileeya Arthashastra 15
7. Other allied Shastras like Nyaya,
Meemansa, Vyakarana etc.

Importance
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.
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.

Thus, proper application of Tantrayukti

serves the purpose of understanding the
depth of knowledge of the classics and
their Ayurvedic lexicons, Research
Methodology, Tantrayukti utilities in a
correct methodological way.[4]
Thirty Six Tantrayukti

1. Adhikarana (Topic of discourse)

Adhikarana is the topic of discourse. It

indicates the central theme that the
author expounds. e.g. specific
information on rasa and dosha, like
rasaprabhava and dosha is the
adhikarana in the first chapter of Vimana
Sthana.

Before reading and understanding a text,

it is important to know the topic. The
treatise is structured as per the
adhikarana in various categories.[5]
1. Shastra Adhikarana e.g.the topic of
Charak Samhita is healthcare
management.
2. Sthana Adhikarana e.g.the topic of
Nidana Sthana is diagnosis of
diseases.
3. Adhyaya Adhikarana e.g. the topic
of Jwara Nidana is diagnosis of
Jwara.
4. 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.
5. Shloka Adhikarana e.g. the topic of
a particular verse. e.g the verse
 no.42 in first chapter of Sutra
Sthana defines Ayurveda.

In a adhyaya(chapter), there can 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 Chikitsa sthana 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.

In clinical medicine, diagnosis of health

and disease of a person is adhikarana.

In research methodology, the topic of

research is its adhikarana.

2.Yoga(Appropriate arrangement of
text)

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.

In clinical medicine, arrangement of

patient history, formation of
pathogenesis and prescribing correct
management protocol is yoga.

In research, the sequencing of events,

arrangement of data and its
interpretation in proper way is yoga. It is
most important for scientific writing.
3. Hetvartha (Extension of concepts
with references)

It means using a concept at different

places with reference. It illustrates the
hidden conditions with 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 that
continuous consumption of substances
having similar properties increases
similar properties of dhatu is explained.
This concept is further applied in various
contexts like Cha.Sha.6.9. This concept
is then applied in Chikitsa Sthana for
treatment of disorder due to decrease of
body constituents.

In clinical medicine, the Hetvartha is

applied to relate various causative
factors for disease and treat them
accordingly.

In research methodology, this is applied

to support the observation and results
with available evidences and references.

4. Padartha (Correct meaning of

word or group of words)

There are some Sanskrit terms with

different meaning. By applying this
tantrayukti,the correct meaning of the
term as per the context is derived. 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 is
according to the context. e.g. the term
Rasa is having different meaning in
different context. In context of dhatu, it is
body tissue similar to plasma. In
pharmaceutical preparation, it means
juice of herb. In context of digestion, it is
the first product produced in digestive
process which later gets converted into
tissue.In herbo-mineral-metallic
formulations, it means mercury. So by
applying padartha tantrayukti, the correct
meaning of rasa as per context should be
understood.

In some cases, 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 16th
chapter of Sutra sthana, the three
different words Svabhava- Uparama-Vada
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 is briefed in such a way
that it acts as an example for readers, to
guide about further details which can’t be
furnished in the treatise. E.g. after
providing guidelines about preparation of
medicinal formulations in (Cha.Su.4/4),
(Cha.Ka.12/43) etc. places, 600
formulations are described in Kalpa
Sthana. It is explained that these provide
guidelines. If one understands these
guidelines, one can prepare millions of
such formulations.

In clinical medicine, the important clues

in small number of patients are
experienced and then common
guidelines for pathogenesis and
management of that condition are
documented.

In research methodology, small sample

of population is studied to observe effect
and the results are interpreted to be
same in large population.[6]
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 (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 research methodology, the abstract is

given with important statements of all
sections of study.

7. Nirdesha(Elaboration)

It is the method of elaborating the

concise statement further in detail. E.g.
In Sutra Sthana three Doshas |
(Cha.Su.1/57) 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 Sutra Sthana chapter one,
twelve, twenty and in Vimana Sthana 6th
chapter etc. This is Nirdesha.

In clinical practice, technical words are

used to denote a procedure and then
detail description of procedure is given.

In research, the idea is elaborated with

every details in a dissertation or research
article publication.
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. (Cha.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. This is method for reading
between the lines and reveal the hidden
meaning of sentence by completely
understanding it.

In clinical practice, some common

guidelines are applied in instructions. e.g.
if a patient is instructed to avoid exercise,
then he should avoid all types of
exercises.

In research, the hidden meanings can be

revealed by meticulous analysis of the
data and its interpretation.
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.

In clinical medicine, every treatment is

intended to create equilibrium and
maintain homeostasis in body.

In research, the aims and objectives are

highlighted in the purpose of research.
10. Upadesha (Authoritative
instruction)

It is the method of giving general

instructions given by authorities. These
are important guidelines by the ancient
scientists, 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. In the
thirteenth chapter of Sutra Sthana, the
directions to apply swedana always after
snehana are given (Cha.Su.13/99). Such
advice comes from vast knowledge,
experience and wisdom of the ancient
scientists. Thus this is practically very
important.

In clinical medicine, the instructions

given by experienced physicians about a
case are to be followed.

In research, the baseline evidences with

good quality researches are used as
materials.

11. Apadesha (Reasoning of

statement)

It is the method of showing the reasons

for statements. After stating a certain
fact, logical and scientific reasoning is
provided. E.g. In third chapter of Vimana
Sthana, while describing epidemics, it is
stated that factors like wind, water and
the land are gradually more and more
hazardous (Cha.Vi.3/10). The reasoning
is further provided, that these factors are
more and more difficult to avoid.
Somehow a person can hide at the
residence or change 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.Then
avoiding land is further more difficult.

In clinical medicine, all the disease

processes and their management have
certain reasons.

In research, each statement is supported

with reasons. The cause and effect
observed in data is discussed in the
research documents.

12. Atidesha (Indication of future

event)

Application of a statement at various

places is Atidesha. Anticipation of a
future possible event from a present
indication or prognostication is revealed
from this method. E.g. from the fact of
vitiation of vata in a person predicts that
he will have some vata disorders in future
or bowel disease(udavarta).

In clinical medicine, important clues from

history and examinations are applied to
predict the prognosis, course of disease
and duration of treatment.

In research, the interpretation of

statistical data to state future predictions
is applied.

13. Arthapatti (Implication)

Deriving a unsaid meaning is Arthapatti.

It is also used to reveal hidden meanings
of the statements. E.g. it is advised to
avoid eating curd at night. By implication
of arthapatti, it is understood that curd
can be taken in daytime.(Cha.Su.7/61)

In clinical medicine, the untold

instructions are to be followed as
described above with example of
consumption of curd.

In research methodology, every meaning

of a statement, its pros and cons are
discussed so as to have clear
understanding.

14. Nirnaya (Decision)

Is the decision taken after a scientific

discussion, taking into consideration
both sides of the arguments. E.g. in the
tenth chapter of Sutra Sthana, 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) is narrated. 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.
(Cha.Su.10/4-5)
In clinical medicine, the final diagnosis
can be considered with this method.

In research methodology, the decision

about outcome of research is derived
and given in conclusion.

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 constitution), 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
(Cha.Su.7/41). This is restated in sixth
chapter of Vimana Sthana (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 research, this is quoting the same
reference again in different context.

16. Ekanta (Categorical statement)

This is a confirmation statement about

the topic. It allows of affirming a specific
action of things unexceptionably e.g.
Madanaphala fruit induces vomiting
under all circumstances. There is no
scope for difference of opinion and
arguments; as such things are true in any
circumstances.

In clinical medicine, it is confirm or final

diagnosis.
In research, it is conclusion after meta-
analysis of many research studies.

17. Anekanta (Compromising

statement)

It is the virtue of which one understands

that different opinions prevail on a
particular subject. E.g. various opinions
about the origin of Purusha (living being
or a human being) are quoted. Neither
any of them is absolutely wrong, nor any
is completely true independently about
origin of Purusha. So none of these
opinions, can be accepted as complete
truth. Therefore it is concluded that a
Purusha originates from all these factors,
collectively.(Cha.Su.25/26-29) If one
would adhere to unilateral view, he
wouldn’t be able to know the complete
truth ever. This is called as Anekanta.

In clinical medicine, multi-factorial

diagnosis and multi-drug treatments are
examples.

In research, the multiple references are

considered, views and counter-views are
considered for deriving outcome.

18. Apavarga (Exception)

It consists in allowing exceptions to

general directions. E.g. as a general rule,
stale food should not be consumed, it’s
not healthy. But fruits, dried meat, dried
vegetables etc. are the exceptions to this
general rule(Cha.Su.8/20).

In clinical medicine, there are exceptions

given as per condition of the patient.

In research methods, the exclusion

criteria is described.

19. Viparyaya (Assertion to

contrary)

By applying the Viparyaya, its contrary is

also asserted from a positive or a
negative assertion. E.g. 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. (Cha.Su.1/66)

In clinical medicine, same principles are

applied as above.

In research, the opposite untold meaning

is implied.

20. Purvapaksha (Objection)

This is the objection raised on a

statement. E.g. at different places in
Samhita, some objections are raised and
then the topic is discussed further in
details. The raised objection with proper
justification is Purvapaksha. In sixth
chapter of Sharira Sthana the query, 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.

In clinical medicine, the history of a

patient is discussed with objections and
justifications to reach final diagnosis and
proper treatment protocol.

In research, the search begins with

objection to existing theories and it is
discussed with review of earlier
researches done on the topic.
21. Vidhana (Sequential
interpretation)

The sequence of evidences is arranged in

order and they are interpreted in proper
statements. Here certain concepts in the
texts are elaborated, in the subsequent
description in the text itself. E.g. In
seventh chapter of Sutra Sthana, it is
quoted that the channels for elimination
of mala (metabolic by products)are
affected by abnormally increased or
decreased mala. Just after that we find
further explanation, that such increase or
decrease in the mala can be inferred by
observing hampered elimination or
excessive elimination from these
channels, through external orifices.
(Cha.Su.7/42-43)

In clinical medicine, the chronological

sequence is arranged in order to
understand pathogenesis of disease and
step wise treatment is planned.

In research, proper sequence or step-

wise protocol is followed.

22. Anumata (Acceptance of other

interpretations)

When the opinion of other authorities is

referred to and not contradicted, it is
signified that it is approved and
accepted. 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.
opinions of other authorities regarding
treatment of hemorrhoids are quoted
(Cha.Chi.14/33). 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.

In clinical medicine, various valid points

are discussed and interpreted in making
final diagnosis and treatment protocol.

In research methods, various opinions

are accepted and some different view is
also quoted related to uniqueness of that
research.

23.Vyakhyana (Elaboration)

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
(Cha.Sha.1/17). Further, details about the
same concept are provided
(Cha.Sha.1/18-42).

In clinical medicine and research, details

Case Reports or case series are
published for elaboration of particular
case.

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. 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.
(Cha.Su.11/6) After raising these doubts,
the answers are given, which brings
clarity in understanding.

In clinical medicines, doubts about a

hidden pathology are raised and cleared
by detail investigations.

In research, the doubts about validation

of a concepts are raised and clarified in
discussion.
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 Chikitsa
Sthana, while understanding the
treatments. E.g. Specific types of Sweda
(sudation) are indicated in treatment of
Jwara. (Cha.Chi.3/269). The types of
Sweda are already mentioned in 14th
chapter of Sutra Sthana (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)

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 (Cha.Su.4/4). All
formulations are described in detail
further in Kalpa Sthana.

In clinical medicine, possible

complications of a disease in future are
predicted.

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.

The names of specific medical

conditions are applied in clinical
medicine as explained above.
In research, technical terms or
nomenclature are used to denote specific
protocols.E.g.Blind studies.

28. Uhya (Logical deduction)

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.(Cha.Vi.8/149).

The same principle is applied in various

clinical decisions.

In research, the analysis of data and its

interpretation is done on the basis of
Uhya.
29. Samucchaya
(Compilation/Collection)

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.(Cha.In.1/3).
This is to denote that each of these
topics are equally important and form a
group.
In clinical medicine, groups of similar
symptoms will lead to diagnosis of a
specific disease.

In research, the data is collected and

grouped together as per similar criteria.

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
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
(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 research, possible references including
illustrations are discussed.

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
sixteenth chapter of Sutra Sthana,
Svabhavoparamavada is described.
(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)

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.(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)

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.(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)

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(Cha.Su.25/8-25).
This type of methodology is called as
pratyutsara.

In clinical discussions, the opinions of

various specialist are taken and
considered for differential diagnosis.
Then each one of them is refuted and
final diagnosis is made.

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)

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.
(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.

In research, re-instating the outcomes of

research with references in discussion is
observed as Uddhara.
36.Sambhava (Original source)

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. (Cha.Su.28/9-11)

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.

In research, the original and

authenticated sources are used as
references. The same is enlisted in
section of materials and methods.

Thus, Tantrayukti, is very important tool

for proper understanding of Ayurveda,
not just theoretically, but for practical
application of it also.

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

Table 1: Categories of Tantrayukti as per

applicability
Sr.No. Applicability Tantrayukti

1 Basic structure of text Prayojana, Adhikarana, Vidhana , Yoga, Uddesha, Nirdesha

Statements of
Niyoga, Apavarga, Vikalpana, Upadesha ,
2 theories, principles
Swasandnya,Nirnaya, Prasanga,Ekanta,Anekanta,Viparyaya
and rules

Explanation and
Nirvachana , Purvapaksha, Anumata, Vyakhyana,
3 elaboration of Various
Nidarshana,Hetvartha, Apadesha, Atidesha, Uhya
concepts

Vakyashesha, Arthapatti, Samucchaya,Padartha,

Precise editing and
4 Ateetavekshana, Anagatavekshana,Predesha, Pratyutsara,
style of expression
Uddhara, Sambhava

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References
1. Dalhana, commentary on Sushruta
Samhita (Sutra Sthana.4/7) available
on
http://niimh.nic.in/ebooks/esushruta
/?mod=adhi retrieved on June
10,2019
2. Mhetre H.B. Application of
Tantrayukti in Samhita Adhyayanam
[MD Thesis]. Jamnagar: Gujarat
Ayurved University;1998

3. 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

4. Avhad D Anil et al, Application of

Tantrayukti (Means of Interpreting
Science) in Research Methodology.
J. Res. Trad. Medicine 2016; 2(3): 81-
86
 http:dx.doi.org/10.21276/jrtm.2016/
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5. Dharmadhikari A.B. Charak

Uhana.Bharatiya Sanskriti Darshana
Trust:Pune;2015.pp.30-34

6. Minu Chandran, Haroon Irshad, Jaya

Shankar Mund (2015),Concept of
Tantrayukti with special emphasis on
Pradesha Tantrayukti, Global J Res.
Med. Plants & Indigen. Med., Volume
4(12): 253–258

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