COMPILATION

UNDERSTANDING
ATREYABHADRAKAPYEEYA ADHYAYA
WITH RESPECT TO TANTRAYUKTI

Compilation by:
VD. DHUDASHIYA VATSAL LALITBHAI
B.A.M.S.
PG Scholar (Ayurveda Samhita evam Siddhant)

Batch: 2022-23

Under Guidance of:

PROF. DR. MRUDULA VINAYAK JOSHI

M.D., Ph.D. (Ayu.), B.A., M.A. (Sanskrit)

(HOD Ayurveda Samhita evam Siddhant)

NAME OF THE INSTITUTE

DR. D.Y. PATIL COLLEGE OF AYURVED AND RESEARCH CENTRE,

PIMPRI, PUNE 411018

1
 CERTIFICATE

DEPARTMENT OF AYURVEDA SAMHITA EVAM SIDDHANTA

YEAR 2022-23

This is to certify that Vd. Dhudashiya Vatsal Lalitbhai

has satisfactorily completed the compilation work on “Understanding
Atreyabhadrakapyeeya adhyaya with respect to tantrayukti” during the year
2022-23 prescribed by Dr. D.Y. Patil Vidhyapeeth, Pune for the Pre- M.D.
(Ayurveda Samhita evam Siddhant) Course.

Examination Seat No. - MA010

Year of Examination - (2022-23)

Date of Examination – 28/03/2024

GUIDE AND HOD

PROF. DR. MRUDULA VINAYAK JOSHI

M.D., Ph.D. (Ayu.), B.A., M.A. (Sanskrit)

(HOD Ayurveda Samhita evam Siddhant)

NAME OF THE INSTITUTE

DR. D.Y. PATIL COLLEGE OF AYURVED AND RESEARCH CENTRE,

PIMPRI, PUNE 411018

2
 CONTENTS

Sr. No. Chapters Pg. No.

1. Introduction of Tantrayukti 04-05
2. Rationale for selection of topic 06
3. Importance of Tantrayukti 07-08
4. Prayojana of Tantrayukti 09-10
5. Necessity of Tantrayukti in present Era 11
6. Tantrayukti references in Samhita 12
7. Tantrayukti Sankhya bheda 12-13
8. Classification of Tantrayukti 14
9. Description of tantrayukti and their Examples from 15-33
Atreyabhadrakapyeeya Adhyaya
10. Description of Tantrayukti unavailable in 34-36
Atreyabhadrakapyeeya adhyaya
11. Bibliography 37

3
 INTRODUCTION TO TANTRA YUKTI

The word ‘Tantrayukti’ being a compound word, is composed of two words i.e.
‘Tantra’ and ‘Yukti’. A comprehensive study of that will be helpful to understand
the doctrine of ‘Tantrayukti’.

TANTRA

Vyutpatti:
The word ‘Tantra’ is derived from ‘tan’ Dhatu with suffix ‘stran’. (S.K.D.)
‘Tan’ for capacity to get elaborate, extend, stretch, and compose etc.,
‘Stran’ means an instrument/tool.
By vyutpatti, ‘Tantra’ means an entity which is instrumented for ability to get
expansion as per the necessity and it is useful to maintain and hold different
aspects concerned with subject.
Nirukti:
तनोतत तन्यते वा | (S.K.D)

Nature and ability to elobarete the matter

Paryaya:
तत्रायुर्वेदः शाखा वर्वद्या सूत्रं ज्ञानं शास्त्रं लक्षणं तन्त्रवित्यनर्ाान्तरि् || (Cha. Su. 30/31)

Though literally the words like Sakha, Sutra, Vidhya, Jnana, Sastra, Lakshana,
and Ayurveda are different, but refering to Aptopadesa, all these words are
paryayas of ‘Tantra’
Definition:
Aggregation of systematically arranged series of scientific concepts covering all
aspects of concerned subject (in totality), in a precise, concise and authoritative
manner.

4
 YUKTI

Vyutpatti:
The word is derived from Dhatu ‘Yuj’ meaning join, employ, combine, with a
suffix ‘ktin’. (S.K.D.)
Nirukti:
युज्यते सम्बध्यतेऽनयेवत युक्तः || (Ch. Su. 11/24- Chakrapani)

By which the given events are conjoined together.

युक्तश्च योजना या तु युज्यते|| (Ch.Su. 26/31)

Yukti word comes from ‘joining’ or ‘combined’.

Definition:
It is knowledge of pure intellect due to multifactorial, multi-dimensional thinking
relevant in the past, present, and future.

TANTRAYUKTI

त्रायते शरीरिनेनेवत तन्त्रं शास्त्रं विवित्सा ि तस्य युतयो योजनास्तन्त्रयुतयः

(Dalhana Su. Ut. 65/1-2)

Tantrayukti is the methodology/ technique/ systemic approach of studying a

tantra to interpret its correct unambiguous meaning for its practical application.
this compilation is an attempt to explain Tantrayukti with practical application
Atreyabhadrakapyeeya adhyaya of charak sutra sthana which deals with rasa,
guna, virya, vipaka, Prabhava and virrudha ahar.

5
 RATIONALE FOR SELECTION OF TOPIC

1. Tantrayukti:
Tantrayukti is the tool for systemic approach of studying samhita and to interpret
its correct unambiguous meaning for its practical application. Extensive
knowledge of Tantrayukti is essential for proper Samhita adhyayana. Due to
ignorance towards Tantrayukti and unnecessary bias of own personal opinions the
scientific concepts of Ayurveda become difficult to understand and therefore
vague and obscure. Hence, this justifies the selection of Tantrayukti as
compilation topic.

2. Atreyabhadrakapyeeya Adhyaya:
Atreyabhadrakapyeeya Adhyaya from Charak samhita sutra sthana was selected
for exhibition of actual Tantrayukti application because, it has more than 100
sutras, this adhyaya deals with various clinically useful fundamental concepts like
rasa, virya, vipaka, Prabhava and virrudha ahara, and a prior assumption was
made that maximum Tantrayukti would be able to apply in this adhyaya because
of elaborate and versatile concepts. Hence, this justifies the selection of
Atreyabhadrakapyeeya adhyaya to demonstrate practical application of
tantrayukti.

6
 IMPORTANCE OF TANTRAYUKTI

It is important to know 'What one learns' but, its utmost important to know 'How
to learn', then one can learn, as he knows method of learning. If proper method is
inculcated, the learning is enjoyable. Bellow discussion deals with importances
of Tantrayukti as per different acharyas.

A) Drudhabala explains it in both the ways Anvaya and vyatireka (Positive and
negative correlations)

1) Anvaya: According to Drdhabal, one who is well versed in one Tantra by

applying knowledge of Tantrayukti, he then can quickly grasps meaning of
another Tantra's too.
एिक्िन्नवि यस्येह शास्त्रे लब्धास्पदा िवतः ||४७||
स शास्त्रिन्यदप्याशु युक्तज्ञत्वात् प्रबुध्यते| (Ch. Si. 12)

2) Vyatireka: A learner, if ignores Tantrayukti, cannot grasp true essence of

Tantra. His adhyayana proves to be vague and obscure, as a person cannot
achieve Artha (desired goal, fulfilment, success, wealth etc..) in declining
fortune (bad luck).
अधीयानोऽवि शास्त्रावण तन्त्रयुक्त्या वर्वना विषि्|
नावधगच्छवत शास्त्रार्ाानर्ाान् िाग्यक्षये यर्ा||४८|| (Ch. Si. 12)

B) Both these anvaya and vyatireka are comprehended in next exposition by

Drudhabala. Tantra if not understood properly (Grhitam) it is harmful as that of
unskilfully handled weapon. Anabhyase Visam Vidya. On the other hand, both
Sastra and Sastra are protective & beneficial, if handled skilfully.
दु गगाहीतं वक्षणोत्येर्व शास्त्रं शस्त्रविर्वाबुधि्|
सुगगहीतं तदे र्व ज्ञं शास्त्रं शस्त्रं ि रक्षवत||४९|| (Ch. Si. 12)

Therefore, by Anvaya, by Vyatireka and by Anvaya-Vyatireka importance of

Tantrayukti is established, regarding perfect understanding of Tantra.

7
C) Drudhabala explains importance of Tantrayukti with beautiful simile,
As the sun causes blossoming of the lotus pond and as the lamp enlightens the
dark house, similarly the knowledge of these tantrayuktis serves the purpose of
awakening and enlightening of the physician.
यर्ाऽम्बुजर्वनस्यािाः प्रदीिो र्वेश्मनो यर्ा||४६||
प्रबोधनप्रिाशार्ाास्तर्ा तन्त्रस्य युतयः |४७| (Ch. Si. 12)

E) Sushrutha claims Adhyaya of Tantrayukti (Su. Ut. 65) is ‘Tantrabhūsana' (Su.

Su 3/42) Bhusana word emphasises importance of Tantrayukti.
Similar concept is conveyed by A.S.kara by giving Drstanta of Alankarane of
suvarna (Gold) by Ratna (gems)".
अलंिगतं युक्तिदः सद्रत्नररर्व िाञ्चनि्||७७|| (As. Sa. Ut 50)

A.H. kara accepts Tantrayukti as Tantraguna thereby accepting importance of

Tantrayukti for acquaintance of merit of Tantra (A. H. 40/78)

8
 PRAYOJANA OF TANTRAYUKTI

Merit of each thing depends on its utility. Therefore, it is desirable to examine

utility of such a necessary and important subject of Tantrayukti.

Sushrutha explained Utility (Prayojana) of Tantrayukti under two headings viz.

Vakyayojana and Arthayojana.
अत्रासां तन्त्रयुतीनां विं प्रयोजनि्? उच्यते- र्वाक्ययोजनिर्ायोजनं ि ||४|| (Su. Uu. 65)

1) Vakyayojana (Composition):

Vakyayojana means arrangement of words in a sentence or two different

sentences to arrive at proper meaning. Varna – Pada – Vakya – Prakarana –
Adhyaya – Sthana - Tantra is the order of subject exposition. Decision of correct
meaning of varņa and Pada is the job of 'Vyakarana' i.e. through vyutpatti and
Nirukti etc.
Vyakarana aspect is conceived in 'padartha Tantrayukti’.
Here Vakyayojana is litarary aspect of Tantayukti. Highest perfection in grammer
provided Sanskrit bhasa a great liberty to arrange any pada (word) anywhere in
sentences, without change in its meaning, as the vibhaktirupa of viseşya and
visesaņa remains unchanged irrespective of their place in a sentence. In all other
languages pada meanings do change with place of pada in a sentence,
Big man eats small fish. Small man eats big fish. Fish man eats small big. Small
fish eats big man, and so on....
आदमी ने अनार तोडा। अनार ने आदमी तोडा ।

But in Sanskrit by changing the place of pada as per wish meaning doesn't change.
स्थूलो मनुष्यः सूक्ष्मं मत्स्यं खादतत । सूक्ष्मं मनुष्यः स्थूलो मत्स्यं खादतत । मत्स्यं मनुष्यः खादतत सूक्ष्मं
स्थूलः । सूक्ष्मं मत्स्यं स्थूलो मनुष्यः खादतत ।

All means the same.

9
Vakyayojana is basically needed for proper rearrangement of sentences in Tantra
to grasp appropriate meaning.
Thus, Yoga Tantayukti, Padartha Tantrayuti, Vakyasesha Tantrayukti etc helps in
proper vakyayojana.

2) Arthayojana (Elaboration or organization of meanings)

Many a times though Vakya is clear, still the artha may not be understood easily,
there one has to again rely on Tantrayukti.
for example,
While describing Rasa Virya Vipaka etc. of Mamsavarga Sushruta says all the
animals viz Sinha (lion) etc. are same (samana) with all the birds viz. Vayasa
(row) etc. This is very funny meaning. The sentence is not wrong but one has to
join and repair the meaning by Adhikarana and Atitanagataveksa tantrayuktis as
it is adhikarana of Rasa etc. of Mamsavarga which quoted in St. Su 46/53 and just
next line St Su 46/75. The proper meaning is yes, Simha & Vayasa etc. are same
but in terms of Rasa, Virya & Vipaka of their Mamsa.
This example passes a caution to us that one shouldn't rely on single sentence but
he should take into account nearby references for proper knowledge of intention
of author.
Many such examples requirement of Arthayojana are available in Samhitas which
can be truly understood only by application Hetvartha Tantrayukti. Arthapati
Tantrayukti, Uhya Tantrayukti etc.

Other prayojana of Tantrayukti:

3) Asadvadi pratisedhana: Refutation of false interpretation

4) Svavakya Siddhi: Establishment of true knowledge/view/interpretation
असद्वावदप्रयुतानां र्वाक्यानां प्रवतषेधनि् |
स्वर्वाक्यवसक्िरवि ि वियते तन्त्रयुक्ततः ||५|| (Su. Ut. 65)

10
 NECESSITY OF TANTRAYUKTI IN PRESENT ERA

Everything is worth and useful, the only thing needed is yojaka (user). Utility of
Tantrayukti can be exhibited as per the field where they are to be used.
1. Literary work: in study and composition of Samhita, tikka, book, thesis,
monograph, paper, protocol etc.

2. Educational divisions: Adhyayana, Adhyapana, Tadvidya Sambhasa

3. Treatment and Research: Today, regarding changing newer hetuskandha

and lakshanaskandha (which is not literally quoted in samhita) if one wants
to derive new Ausadhaskandha then he has to understand all this scenario
in term of ayurvediya fundamental terminology viz, vata, pitta, kapha,
dhatu, mala, agani etc, which can be developed by knowledge of
tantrayukti.

4. Teaching: Due to huge importance of Tantrayukti in Samhita Adhyayana

NCISM has added Teaching with Tantrayukti from first professional of
B.A.M.S in latest syllabus.

11
 TANTRAYUKTI REFERENCES IN SAMHITA

S.N. Samhita Sthana Chapter Adhyaya

No.
1. Charak Samhita Siddhi Sthana 12th Uttara Basti Siddhi
Adhyaya
2. Sushrutha Samhita Uttara Tantra 65th Tantrayukti
Adhyaya

3. Astanga Sangraha Uttara Tantra 50th Vajikaranaviddhi

Adhyaya
4. Astanga Hridaaya Uttara Tantra 40th Vajikaranaviddhi
(Arundatta) Adhyaya

TANTRAYUKTI SANKHYA BHEDA

Sr. No. Reference Total No.

1. Charak Samhita 36
2. Astanga Sanghraha 36
3. Astanga Hridaya 36
4. Sushrutha Samhita 32
5. Bhattar Harish Chandra 40

12
Sr. Charak, A. S., Sushrutha Bhattara
No. Arundatta Harishchandra
1. Adhikarana Adhikarana Adhikarana
2. Yoga Yoga Yoga
3. Hetvartha Hetvartha Hetvartha
4. Padartha Padartha Padartha
5. Pradesha Pradesha Pradesha
6. Uddesha Uddesha Uddesha
7. Nirdesha Nirdesha Nirdesha
8. Vakyasesha Vakyasesha Vakyasesha
9. Prayojana - Prayojana
10. Upadesha Upadesha Upadesha
11. Apadesha Apadesha Apadesha
12. Atidesha Atidesha Atidesha
13. Arthapatti Arthapatti Arthapatti
14. Nirnaya Nirnaya Nirnaya
15. Prasanga Prasanga Prasanga
16. Ekanta Ekanta Ekanta
17. Anekanta Anekanta Anekanta
18. Apavarga Apavarga Apavarga
19. Viparyaya Viparyaya Viparyaya
20. Purvapakha Purvapakha Purvapakha
21. Vidhana Vidhana Vidhana
22. Anumata Anumata Anumata
23. Vyakhyana Vyakhyana Vyakhyana
24. Samsaya Samsaya Samsaya
25. Atitaveksana Atitaveksana Atikrantavekshana
26. Anagatavekshana Anagatavekshana Anagatavekshana
27. Svasanjya Svasanjya Svasanjya
28. Uhya Uhya Uhya
29. Samucchaya Samucchaya Samucchaya
30. Nidarshana Nidarshana Nidarshana
31. Nirvachana Nirvachana Nirvachana
32. Sanniyoga Sanniyoga Sanniyoga
33. Vikalpana Vikalpana Vikalpana
34. Pratyutsara - Pratyutsara
35. Uddhara - Uddhara
36. Sambhava - Sambhava
37. - - Hetu
38. - - Pariprashna
39. - - Vyakarana
40. - - Vyutkrantabhidhana
13
 CLASSIFICATION OF TANTRA YUKTI

S.N. Classification Tantra Yukti

1. a. Vakya Yojana Yoga, Padartha, Vakyashesh, Uddesh, Nirdesh,
Atitavekshana
b. Artha Yojana Hetwarth, Adhikarana, Arthapatti, Uhya,
Apavarga, Viparyaya, Yoga, Prayojana.
Apadesa, Vyakhyana, Sambhava
2. a. Bahu Prayukta Adhikarana, Yoga, Atitaavekshana, Pradesh,
Samucchaya, Upadesh, Apadesh
b. Alpa Prayukta Prasanga, Anumata,
Purvapaksha,Samsaya,Apavarga,Arthapatti,
Viparyaya,Nirvachana,Pratyutsara,Uddhara
3. a. Sabda Saadhaka Uddesha, Nirvachana, Yoga, Vakyasesh,
Padartha,Svasangya
b. Artha Saadhaka Yoga,Hetwarth,Vakyasesha,Vyakhyana,Uapade
sh, Apadesh,Svasangya
c. Nyaya Saadhaka Atidesh,Nirnaya, Ekanta, Prayojana,
Adhikarana, Hetwartha,Vikalpana, Nidarshana,
Anumata,Upadesha, Niyoga
4. a. Vikalpa Darshaka Anekanta, Samshaya,Arthapatti,
Padartha,Vikalpana, Samucchaya, Upadesh
b. Nischiti Darshaka Nirnaya, Ekanta, Uddhara,
Niyoga,Apadesh,Anumata, Svasangya,
Apavarga, Adhikarana
5. a. Sankshepakara Uddesa, Pradesh, Ekanta, Vaakyashesh,
Viparyaya, Atitavekshana, Adhikarana
b. Vistaarakara Nirdesh, Atidesh, Hetwartha, Arthapatti,
Prasanga, Anekanta, Vidhaana, Vyakhyana
6. a. Vyaktaartha Vaachaka Nirnaya, Uddesh, Ekanta, Niyoga, Adhikarana,
Apadesh, Apavarga, Nirvachana, Anumata,
Vyaakhyaana, Svasangya, Uddhara
b. Gudhaartha Bodhaka Uhya, Arthapatti, Hetwartha, Atidesh, Yoga,
Anekanta, Samsaya, Purvapaksha, Nidarshana,
Sambhava
7. a. Pradhaana Adhikarana, Yoga, Atitavekshana, Uddesh,
Upadesh, Padarth
b. Gauna Prasanga, Vidhaana, Pradesh, Niyoga

14
DESCRIPTION OF TANTRAYUKTI AND THEIR EXAMPLES
FROM ATREYABHADRAKAPYEEYA ADHYAYA

1. अवधिरणं तन्त्रयुक्त

अवधिरणं नाि यिर्ािवधिगत्य प्रर्वताते िताा; यर्ा “वर्वघ्निूता यदा रोगा” (सू.अ.१) इत्यावद| अत्र
रोगावदििवधिगत्यायुर्वेदो िहवषाविः िगत इवत ‘रोगाः ’इत्यवधिरणि्| (Chakrapani)

The central theme the author intends to expound in a treatise with which the
author composes a treatise. For example, in Sutra 1: 6-7, it is stated that this
ayurvedic treatise is presented in order to prevent and cure diseases which are
impediments to the path of an individual willing to perform righteous on the
context of duties. Here the diseases, etc. constitute the adhikarana or the central
theme.
A. Tantra Adhikarana:
धातुसाम्यतिया (maintaining equilibrium of Dhatu [Dosha, Dhatu and mala] is
adhikarana of this Aganivesh tantra)
B. Sthana Adhikarana:
ज्वरादीनां वर्विाराणािष्टानां साध्यता न ि|
िगर्गेििशश्चोता हेतुवलङ्गोिशान्तयः ||४३||
हेतुियाायनािावन व्याधीनां लक्षणस्य ि|
वनदानस्थानिेतार्वत् सङ्ग् रहेणोिवदश्यते||४४|| - (Ch. Ni. 8)

Sadhya asadhyata, hetu, lakshana, upashaya and paryaya of Jwaradi 8 vyadhi is

the adhikarana of Nidana Sthana
C. Adhyaya Adhikarana:
Rasa Sankhiya Vinishyaya is prime adhikarana of Atreyabhadrakapyeeya
adhyaya.
D. Prakarana Adhikarana:
a) Rasa, virya, vipaka, Prabhava
b) Virrudha ahara
E. Vakya Adhikarana:
क्वविदे िो रसः िल्प्प्यः संयुताश्च रसाः क्ववित्|
दोषौषधादीन् सवञ्चन्त्य विषजा वसक्िविच्छता||२५||

15
द्रव्यावण वद्वरसादीवन संयुतांश्च रसान् बुधाः |
रसानेििशो र्वाऽवि िल्पयक्न्त गदान् प्रवत||२६|| (Ch. Su. 26)

Rasa Chikitsa Samanya Siddhanta is Vakya Adhikarana of above sutra.

2. योग तन्त्रयुक्त

योगो नाि योजना व्यस्तानां िदानािेिीिरणि्| उदाहरणं तार्वद्यर्ा-

प्रवतज्ञाहेतूदाहरणोिनयवनगिनावन; तत्र प्रवतज्ञा- िातगजश्चायं गिाः , हेतुः - िातरिन्तरे ण
गिाानुिित्ेः , दृष्टान्तः - िूटागारः , उिनयः - यर्ा नानाद्रव्यसिुदायात् िूटागारस्तर्ा गिावनर्वातानं,
तिान्मातगजश्चायवित्येषां प्रवतज्ञायोगः ; एर्विन्येऽवि योगार्ाा व्याख्येयाः | (Chakrapani)

Justifying a statement by putting together different words in order to explain the

point from various angles. For example, origin of the embryo from maternal
factor, etc., has been explained on the basis of logical terms like pratijñā, hetu,
udāharana, upanaya and nigamana in Śārīra 3: 10-114.
रौक्ष्यात् िषायो रूक्षाणािुत्िो िध्यिः िटु ः |
वततोऽर्वरस्तर्ोष्णानािुष्णत्वाल्लर्वणः िरः ||५३||
िध्योऽम्लः िटु िश्चान्त्यः विग्धानां िधुरः िरः |
िध्योऽम्लो लर्वणश्चान्त्यो रसः ………………. ||५४|| (Ch. Su. 26)

For above sutra to make sense respective rasas are needed to be arranged properly
to align them with their particular guna, for example in case of rokshiya guna,
Kashaya and katu are in 1st sentance were as tikta is in 2nd sentence, for proper
meaning all three kashaya, katu and tikta should we put together with rokshiya
guna.
For ease of understanding we shall arrange above sutra into a table by use of yoga
tantra yukti
Guna Uttama Madhyama Avara
Ruksha Kashaya Katu Tikta
Ushna Lavana Amla Katu
Snigdha Madhura Lavana Lavana

So, rearrangement of words in a sentence to obtain correct meaning is called Yoga

Tantrayukti.

16
 3. िदार्ा तन्त्रयुक्त

िदार्ो नाि िदस्य िदयोः िदानां र्वाऽर्ाः िदार्ाः | तत्र द्रव्यविवतिदे न खादयश्चेतनाषष्ठा उच्यन्ते;
िदयोरर्ो नाि यर्ा- ‘आयुषो र्वेद’ इवत िदयोरायुबोधिं तन्त्रवित्यर्ाः ; एर्वं िदानािप्यर्ा
उदाहायाः | (Chakrapani)

(One, two or many words individually or jointly may carry specific (teachnical)
meanings. For example, the term 'dravya' stands for five mahābhūtas and chetana,
and the two terms "āyuşah vedah'" (science of life) stand for the treatise on
ayurveda.)
A single word can have various meanings, but after carefully understanding the
context by reading the sentences before and after, the appropriate word meaning
should be chosen.
षडे र्व रसा इत्युर्वाि िगर्वानात्रेयः िुनर्वासुः , िधुराम्ललर्वणिटु वततिषायाः ||९|| (Ch. Su. 26)

In the above sentence, the word "Rasa" may have various meanings, such as Rasa
as "Parada," or Rasa as "Shringaradi natya rasa," or Rasa as "taste." However,
after carefully reading the whole sentence and with the help of "padartha
tantrayukti," it is clear that "Rasa" as "taste" should be considered.

4. प्रदे श तन्त्रयुक्त

प्रदे शो नाि यद्बहुत्वादर्ास्य िार्त्स्न्न्येनाविधातुिशक्यिेिदे शेनाविधीयते ; यर्ा-

“अनुिानिदे शोऽयिुतः प्रायोियोवगिः ’ (सू.अ.२७) इत्यावद| (Chakrapani)

When there are many objectives of a topic and all of these cannot be explained in
one place, then in a given situation, only a partial statement is made [in the form
of a sample]. For example, in Sūtra 27: 329 while explaining the properties of
various types of anupānas or post-prandial drinks, it is stated, "Anupānas in their
entirety cannot be explained, and only a part of these, including some of the
commonly used ones are described.
तत्र यान्याहारिवधिगत्य िूवयष्ठिुियुज्यन्ते तेषािेिदे शं र्वरोवधििवधिगत्योिदे क्ष्यािः ||८२|| (Ch.
Su. 26)

(We Shall now explain some aspects of unwholesomeness of diets which are
commonly used.)
Here, while explaining viruddha ahar, the acharya gives examples of only few
ahara dravyas as it is not practical to narrate all at one place.
17
 5. उद्दे श तन्त्रयुक्त

उद्दे शो नाि सङ्क्षेिाविधानं; यर्ा- “हेतुवलङ्गौषधज्ञानं ” (सू.अ.१), अनेन सर्वाायुर्वेदाविधेयोद्दे शः |

(Chakrapani)

To denote the contents of subject which are to be delt elaborately afterwards. For
example, the scope of ayurveda is described in Sutra 1: 24 as
hetulingauşadhijñānam, i.e. the knowledge of the etiology, signs, or treatment of
healthy persons and patients, which is later delt in details in whole samhita.
िेदश्चषां वत्रषवष्टवर्वधवर्विल्पो द्रव्यदे शिालप्रिार्वाद्भर्ववत, तिुिदे क्ष्यािः ||१४|| (Ch. Su. 26)

(There are sixty-three types [combinations] of rasas depending upon the variation
of the nature of the substance, location and time. They are being explained here)
Here, the acharya first states that there are 63 combinations of rasas. Later on, in
further sutras, he mentions all 63 types of rasa combinations in detail.

6. वनदे श तन्त्रयुक्त

वनदे शो नाि सङ्ग् ख्येयोतस्य वर्वर्वरणं; यर्ा- हेतुवलङ्गौषधस्य िुनः प्रिञ्चनं “सर्वादा सर्वािार्वानां”
इत्यावदना “इत्युतं िारणं”(सू.अ.१) इत्यन्तेन िारणप्रिञ्चनवित्यावद| (Chakrapani)

The above mentiond concise statement has been amplified or elaborated later is
called Nirdesha Tantrayukti. The explanation of hetulingauşadhijñāna is provided
later in Sutras
िरािरत्वे युक्तश्च सङ्ग् ख्या संयोग एर्व ि|
वर्विागश्च िगर्क्त्वं ि िररिाणिर्ावि ि||२९||
संस्कारोऽभ्यास इत्येते गुणा ज्ञेयाः िरादयः |
वसद्ध्युिायावश्चवित्साया लक्षणस्तान् प्रिक्ष्महे ||३०|| (Ch. Su. 26)

In above sentence, acharya have concisely narrated only names of 10 paradi

gunas.
दे शिालर्वयोिानिािर्वीयारसावदषु |
िरािरत्वे, युक्तश्च योजना या तु युज्यते||३१||
सङ्ग् ख्या स्याद्गवणतं, योगः सह संयोग उच्यते|
द्रव्याणां द्वन्द्द्वसर्वैिििाजोऽवनत्य एर्व ि||३२||
वर्विागस्तु वर्विक्तः स्यावद्वयोगो िागशो रहः |
िगर्क्त्वं स्यादसंयोगो र्वलक्षण्यिनेिता||३३||
िररिाणं िुनिाानं, संस्कारः िरणं िति्|
िार्वाभ्यसनिभ्यासः शीलनं सततविया||३४||

18
इवत स्वलक्षणरुता गुणाः सर्वे िरादयः |
विवित्सा यरवर्ववदतना यर्ार्वत् प्रर्वताते||३५|| (Ch. Su. 26)

In this sutra above narrated names are elaborated by giving their definitions, this
way of elaboration of before stated concise statement is called Nirdesh
Tantrayukti.

7. र्वाक्यशेष तन्त्रयुक्त

र्वाक्यशेषो नाि यल्लाघर्वार्ािािायेण र्वाक्येषु िदििगतं गम्यिानतया िूयाते; यर्ा

“प्रर्वगवत्हेतुिार्वानां” (सू.अ.१६) इत्यत्र ‘अक्स्त’ इवत िदं िूयाते, तर्ा “जाङ्गलज रसः ” इत्यत्र
िांसशब्दः िूयाते| र्वाक्येषु ित एर्व िदाः शेषाः वियन्ते, येऽवनर्वेवशता अवि प्रतीयन्ते| (Chakrapani)

Sometimes, in order to make the statement lighter or smaller in size, certain parts
of it are omitted, and this ellipsis has to be inferred with reference to the context.
For example, in the statement 'pravettihetun bhāvānām' (vide Sutra 16: 28), the
verb 'asti' has to be inferred though it is not specifically mentioned in the text.
Without this verb the sentence is incomplete. Similarly, while describing the soup
(rasa) of the meat (māmsa) of animals inhabiting dry land forests (jāngala). only
jāngalajaih rasaih is mentioned (vide Siddhi 1: 9). In this statement, the term
'māmsa' has to be inserted to make the meaning complete. Since it is not
mentioned in the text, it has to be inferred.
न िौष्करं रोवहणीिं शािं ििोतान् र्वा सषाितलभ्रष्टान्मधुियोभ्यां सहाभ्यर्वहरे त्…. ||८४|| (Ch.
Su. 26)

(One should not take saka of Puskara and rohini or mamsa of kapota fried in
mustard oil together with honey and milk.)
In above sutra only kapota is mentioned but by use of Vakyasesha Tantrayukti we
should grap kapota as kapota mamsa.
तर्ाऽऽम्राम्रातििातुलुङ्गवनिुििरिदा िोिदन्तशठबदरिोशाम्रिव्यजाम्बर्विवित्थवतक्न्तडीि-
िारार्वताक्षोडिनसनावलिेरदावडिािलिान्येर्वम्प्रिारावण िान्यावन द्रव्यावण सर्वं िाम्लं द्रर्विद्रर्वं
ि ियसा सह वर्वरुिि्||८४|| (Ch. Su. 26)

(Amra, Amrataka, matulunga, nikuca, karamarda, moca, dantasatha, badara,

košāmra, bhavya, jambava, kapittha, tintidi, aksoda, panasa, narikela, dadima,
amalaka and such other solid and liquid matrials which are sour in taste become
mutually contradictory when taken with milk.)

19
In above sutra only amra, amrataka, matulunga etc is mentioned but by use of
Vakyasesha Tantrayukti we should grap amra phala, amrataka phala, maturlunga
phala etc.

8. प्रयोजन तन्त्रयुक्त

प्रयोजनं नाि यदर्ं िाियिानः प्रर्वताते; यर्ा- “धातुसाम्यविया िोता तन्त्रस्यास्य प्रयोजनि्”
(सू.अ.१)| (Chakrapani)

It is the purpose for which a treatise is composed. For example, the purpose of
composing Caraka-samhita is to provide information regarding measures to be
adopted for achieving equilibrium of dosas and dhatus vide Sutra 1:53
एते श्रुतर्वयोर्वगिा वजतात्मानो िहषायः |
र्वने ित्ररर्े रम्ये सिीयुवर्वावजहीषार्वः ||६||
तेषां तत्रोिवर्वष्टानावियिर्ार्वती िर्ा|
बिूर्वार्ावर्वदां सम्यरसाहारवर्ववनश्चये||७|| (Ch. Su. 26)

(All enlightened and aged sages having self-control assembled in the pleasant
woods of caitratha on a plasent trip. They sat together and they started discussing
some of the vital problems related to rasa [taste] and ahar [food])
So, the purpose of their meeting was discussion regarding rasa and ahar, so this
was the prayojan of meeting, which can be understood by Prayojana Tantrayukti.

9. उिदे श तन्त्रयुक्त

उिदे शो नािाप्तानुशासनं; यर्ा- “िेहिरे प्रयुञ्जीत ततः स्वेदिनन्तरि्” (सू.अ.१३) इत्यावद|

(Chakrapani)

The preceptor's instructions are included in a treatise. For example, first of all
oleation (sneha) therapy should be administered, and only thereafter, fomentation
(sveda) therapy should be given to the patient vide Sutra 13: 99.
िधु िोष्णिुष्णातास्य ि िधु िरणाय||८४|| (Ch. Su. 26)

(Heated Honey or intake of honey by a person afflicted with heat causes death)
Such instructions by preceptor are called Upadesha Tantrayukti.

20
 10.अिदे श तन्त्रयुक्त

अिदे शो नाि यत्प्रवतज्ञातार्ासाधनाय हेतुर्विनं; यर्ा- “र्वाताज्जलं जलाद्दे शं दे शात् िालं

स्विार्वतः |वर्वद्याद् दु ष्पररहायात्वात्” (वर्व.अ.३) इत्यावद, तत्र प्रवतज्ञातार्ास्य हेतुर्विनं-
दु ष्पररहायात्वावदवत|(Chakrapani)

When a statement is made, the reason for making such a statement should be
provided. For example, among the pollutions of vayu (air), jala (water), desa
(land) and kala (time), the latter ones are more serious than the former ones
because the latter ones are more unavoidable vide Vimana 3:10. This
unavoidability (duşpariharyatva) is the reason for making the statement.
अिररसङ्ग् ख्येया रसा इवत िाङ्कायनो बाह्लीिविषि्,
आश्रयगुणििासंस्वादवर्वशेषाणाििररसङ्ग् ख्येयत्वात् ||८|| (Ch. Su. 26)

(According to opinion of kankayana Rasa are innumerable, because of the

innumberability of the material substrata, qualities like unctusness and heaviness,
actions like emhancement or reduction of dhatus and variation in tastes.)
Here initially a statement is made that rasa are innumerable, later justification of
the before stated sentence is given.
न ित्स्यान् ियसा सहाभ्यर्वहरे त्, उियं ह्येतन्मधुरं िधुरवर्विािं िहाविष्यक्ि
शीतोष्णत्वावद्वरुिर्वीयं वर्वरुिर्वीयात्वाच्छोवणतप्रदू षणाय िहाविष्यक्ित्वान्मागोिरोधाय ि||८२||
(Ch. Su. 26)

Fish should not be taken together with milk, because both of them have sweet
taste, but due to the contradiction in their potency [fish is hot and milk is cold]
they vitiate the blood and obstruct the channels of circulation.
Here in beginning a statement is made that fish should not be consumed with
milk, later reasoning is given that, both are of opposite potency.
Such a way of making a statement and later on giving reasoning or justification
of before made statement is called Apadesha Tantrayukti.

11.अर्ाािवत् तन्त्रयुक्त

अर्ाािवत्नााि यदविवतातिर्ाादािद्यते साऽर्ाािवत्ः ; यर्ा- नतं दवधिोजनवनषेधः , अर्ाावद्दर्वा

िुञ्जीतेत्यािद्यते| (Chakrapani)

21
A statement may imply an unspecified object. For example, it is stated in Sūtra 7:
61, "One should not take curd at night". By implication, curd can be taken during
the day time.
यः स्याद्रसवर्विल्पज्ञः स्याच्च दोषवर्विल्पवर्वत्|
न स िुह्येवद्विाराणां हेतुवलङ्गोिशाक्न्तषु ||२७|| (Ch. Su. 26)

(A physician, well acquainted with the classification of rasa and doshas, he do not
commit blunders in ascertaining the etiology, symptomatology and treatment of
diseases)
By implication one can say if a physician not well acquainted with the
classification of rasa and dosa will commit blunders in ascertaining the etiology,
symptomatology and treatment of diseases.
सात्म्यतोऽल्पतया र्वाऽवि दीप्ताग्नेस्तरुणस्य ि|
विग्धव्यायािबवलनां वर्वरुिं वर्वतर्ं िर्वेत्||१०६|| (Ch. Su. 26)

(If an individual is habituated to the intake of unwholesome drugs and diets or if

they are taken in small quantity or taken by a person having strong digestive
power or by a young person or by the one who consumes unctuous food or who
is of strong physique or one who does regular physical exercise, the
unwholesomeness of the various drugs and diets does not have any effect)
By implication one can say If an individual is not habituated to the intake of
unwholesome drugs and diets or if they are taken in large quantity or taken by a
person having poor digestive power or by an old person or by the one who do not
consume unctuous food or who is of weak physique or one who do not perform
regular physical exercise, the unwholesomeness of the various drugs and diets
will cause diseases.
Such use of implication is called Arthapatti Tantrayukti.

12. वनणाय तन्त्रयुक्त

वनणायो नाि वर्विाररतस्यार्ास्य व्यर्वस्थािनं; यर्ा- ितुष्पदिेषजत्वावद वर्विारं िगत्वाऽविधीयते-

“यदु तं षोडशिलं िूर्वााध्याये िेषजं तद् युक्तयुतिलिारोग्याय” (सू.अ.१०) इवत|(Chakrapani)

The conclusion drawn after proper examination. For example, it is stated in Sutra
10: 3, "Sixteen aspects of treatment, four each relating to the physician, drug,
attendant and patient, described earlier are only responsible for good health
provided these are applied appropriately".

22
षडे र्व रसा इत्युर्वाि िगर्वानात्रेयः िुनर्वासुः , िधुराम्ललर्वणिटु वततिषायाः ||९|| (Ch. Su. 26)

Lord Punarvasu Atreya said, “There are only 6 types of tastes viz., Madhura
(sweet), amla (sour), lavana (salty), katu (pungent), tikta (bitter), Kashaya
(astringent).”
This conclusion, that there are only 6 rasa is draws after careful examination and
rejection of various views of bhadrakapya etc sages with proper reasoning.
Drawing such conculsion after proper examination is called Nirnaya Tantrayukti.

13. प्रसङ्ग तन्त्रयुक्त

प्रसङ्गो नाि िूर्वााविवहतस्यार्ास्य प्रिरणागतत्वावदना िुनरविधानं; यर्ा- “तत्रावतप्रिार्वतां

दृश्यानावतिात्रदशानिवतयोगः ” (सू.अ.११) एर्विाद्यविधाय, िुनः “अत्युरशब्दश्रर्वणाच्छरर्वणात्
सर्वाशो न ि” (शा.अ.१) इत्यावदना िूर्वोत एर्वार्ोऽविधीयते| (Chakrapani)

(A statement made earlier is repeated in view of context. For example, the

statement regarding the wrong utilization, etc., of senses made in Sutra 11:37 is
repeated in Sarira 1: 118-126 because of contextual propriety.)
गुणा गुणाश्रया नोतास्तिाद्रसगुणान् विषि्|
वर्वद्याद् द्रव्यगुणान् [३९] ितुारविप्रायाः िगर्क्िधाः ||३६|| (Ch. Su. 26)

(There cannot be a guna [attribute] within another guna [attribute]; so rasa itself
being a guna [attribute] of dravya, there cannot really be any guna [attribute]
assigned to rasa as such. The guna [attribute] so mentioned above in fact relate to
those of the dravya which constitute the substrata of rasa. The ideas underlying
the instructions of the author vary from place to place.)
This concept is already delt in Dirghanjivitiya adhyaya :
यत्रावश्रताः ििागुणाः िारणं सिर्वावय यत्|
तद् द्रव्यं सिर्वायी तु वनश्चेष्टः िारणं गुणः ||५१|| (Ch. Su. 26)

So, restatement of before mentioned concept because of context is called

Prasanga Tantrayukti.

14. एिान्त तन्त्रयुक्त

एिान्तो नाि यदर्वधारणेनोच्यते; यर्ा- वनजः शरीरदोषोत्थः , वत्रर्वगवद्वरे ियतीत्यावद| (Chakrapani)

23
Is a statement which is always true in all senses, which has no exception. For
example, all nija vyadhis are caused by saririak doshas only, Trivrut causes
purgation.
षडे र्व रसा इत्युर्वाि िगर्वानात्रेयः िुनर्वासुः , िधुराम्ललर्वणिटु वततिषायाः ||९|| (Ch. Su. 26)

Lord Punarvasu Atreya said “There are only 6 types of tastes viz., Madhura
(sweet), Amla (sour), Lavana (saline), Katu (pungent), Tikta (bitter), and Kashaya
(astrigent)”
In above sutra which is stated by lord Atreya that “there are only 6 rasas” and he
rejected all other opinions with proper justification, so this statement that “there
are only 6 rasas” is emphatically determined invariable. Such a way of giving a
statement which is always true in all senses and which has no exception is called
Ekanta Tantrayukti.

15.अिर्वगा तन्त्रयुक्त

अिर्वगो नाि सािल्येनोवद्दष्टस्यिदे शाििषाणं; यर्ा- “न ियुावषतान्निाददीतान्यत्र

िांसहररतिशुष्कशािफलिक्ष्येभ्यः ” (सू.अ.८) इवत| अत्र वह सािान्येन ियुावषतिक्षणवनषेधं
िगत्वा िांसादे ः ियुावषतस्यावि िक्षणिििगष्य वर्वधीयते| (Chakrapani)

A statement made regarding exceptions to general rules. For example, as a general

rule, intake of stale food is prohibited. But in the case of meat, etc., the stale ones
are not prohibited. In fact, as exceptions to the general rule, these are permitted -
vide Sutra 8: 20.
शीतं र्वीयेण यद् द्रव्यं िधुरं रसिाियोः |
तयोरम्लं यदु ष्णं ि यद् द्रव्यं िटु िं तयोः ||४५|| (Ch. Su. 26)

(The drugs and diets which are sweet in rasa and vipaka are of sitavirya, those
with sour or pungent rasa and vipaka are of ushna virya.)
िधुरं विवञ्चदु ष्णं स्यात् िषायं वततिेर्व ि|
यर्ा िहत्पञ्चिूलं यर्ाऽब्जानूििाविषि्||४८||
लर्वणं सन्धर्वं नोष्णिम्लिािलिं तर्ा|
अिाागुरुगुडूिीनां वततानािुष्णिुच्यते||४९|| (Ch. Su. 26)

(Some drugs having sweet taste are of ushna virya e.g. the meat of aquatic and
marshy animals and Some drugs having sour taste are of shita virya e.g. Amalaki.)
First a general rule is told that, drugs which are of madhura rasa and viapka will
be of shita virya later exception is told that is meat of aquatic and marshy animal

24
are madhura in rasa and vipaka yet they are of ushna virya. Same exception is
amlaki, which is amla rasa and vipaka yet in spite of ushna virya it is of shita
virya.
Thus, such an exception to general rules is called Apavarga Tantrayukti.

16. वर्वियाय तन्त्रयुक्त

वर्वियायो नाि अििगष्टात् प्रतीिोदाहरणं; यर्ा- “वनदानोतान्यस्य नोिशेरते वर्विरीतावन

िोिशेरते” (वन.अ.३) इवत|(Chakrapani)

An opposite statement made to reconfirm the implied meaning. For example, it is

stated that the factors responsible for the causation of the diseases are not
wholesome for the patient. By implication, factors having opposite attributes are
wholesome for the patient. But this is reconfirmed in another statement made
subsequently vide Nidāna 3: 7.
इत्येर्विेते षडर साः िगर्क्त्वेनित्वेन र्वा िात्रशः सम्यगुियुज्यिाना उििाराय
िर्वन्त्यध्यात्मलोिस्य, अििारिराः िुनरतोऽन्यर्ा िर्वन्त्युियुज्यिानाः ; तान् वर्वद्वानुििारार्ािेर्व
िात्रशः सम्यगुियोजयेवदवत||४४|| (Ch. Su. 26)

(So, all these rasas properly used jointly or separately in proper dose bring about
favour/happiness to all living beings. Otherwise, if not properly used in proper
dose, then they are equally harmful to all living beings. So, a wise person should
use them properly in proper dose in order to have good results)
So here a statement is made that, judicious use of rasa is beneficial to all living
beings, and then an opposite statement is made by saying non judicious use of
rasa will be harmful to all living beings to reconfirm the implied meaning.
Making such opposite statement to reconfirm the implied meaning is called
Viparyaya Tantrayukti.

17. िूर्वािक्ष तन्त्रयुक्त

िूर्वािक्षो नाि प्रवतज्ञातार्ासन्द्दूषिं र्वाक्यं; यर्ा- “ित्स्यान्न ियसाऽभ्यर्वहरे त्” इवत

प्रवतज्ञातस्यार्ास्य “सर्वाानेर्व ित्स्यान्न ियसाऽभ्यर्वहरे दन्यत्र विवलवििात्” (सू.अ.२६) इवत|
(Chakrapani)

The sentence that refutes (contradict) the before mentioned statement. For
example, having stated that all types of fish can be taken with milk, the statement

25
is amplified by the statement that cilicima type of fish should not be taken with
milk vide Sutra 26: 84.
इवत वत्रषवष्टद्रा व्याणां वनवदा ष्टा रससङ्ग् ख्यया||२२||
वत्रषवष्टः स्यात्त्वसङ्ग् ख्येया रसानुरसिल्पनात् |
रसास्तरतिाभ्यां तां सङ्ग् ख्यािवतितक्न्त वह||२३|| (Ch. Su. 26)

(In this way 63 types of Dravya are explained based on rasa sankhya, the number
may still go up to the extent of innumerability if anurasa (subsidiary tastes) and
their relative degree are taken into account.)
Here, earlier it is mentioned that dravya are of 63 types based on rasa sankhya,
later a contradicting statement is told, that dravya can even be innumerable if
anurasa and their relative degree are taken into account.
Such statement which refutes before mentioned statement is call Purvapakha
Tantrayukti.

18.अनुित तन्त्रयुक्त

अनुितं नाि एिीयितस्यावनर्वारणेनानुिननं; यर्ा- “गिाशल्यस्य जरायुः प्रिातनं ििा

संशिनवित्येिे” (शा.अ.८) इत्याद्येिीयितं प्रवतिाद्याप्रवतषेधादनुिन्यते|(Chakrapani)

Non-contradiction of a different view. For example, the author has quoted another
view regarding the method to be followed for the extraction of the dead foetus,
and has not contradicted it. By implication, the author has accepted it - vide Śārīra
8: 31.
िगदुतीक्ष्णगुरुलघुविग्धरूक्षोष्णशीतलि्|
र्वीयािष्टवर्वधं िेवित्, िेविद्द्वर्ववर्वधिाक्स्थताः ||६४|| (Ch. Su. 26)

Some are of the view that the potency (virya) of the various drugs and diet are of
eight types viz. mrudu (mild), tikshņa (sharp), guru (heavy), laghu (light) snigdha
(unctuous), ruksa (ununctuous) usņa (hot) and sita (cold). Some others hold the
view that it is only of two types viz., śita (cold) and usņa (hot).
Here acharya have not contradicted the different views of other acharya and have
accepted their views.
Hence Anumata Tantrayukti means non contradiction of a different view and
accepting different view.

26
 19. व्याख्यान तन्त्रयुक्त

व्याख्यानं नाि यत् सर्वाबुद्ध्यवर्वषयं व्यावियते, यर्ा- “प्रर्िे िावस सम्मूवछा तः सर्वाधातुिलुषीिगतः
खेटिूतो िर्वत्यव्यतवर्वरहः ” (शा.अ.४) इत्यावदनाऽिदाद्यवर्ववदतार्ाव्यािरणि्| (Chakrapani)

Explaining a topic to make it comprehensible by people having different

intellectual quotients. For example, the condition of the foetus during the first
month of pregnancy is described in detail vide Śārīra 4: 9.
स (विवलवििं) िुनः शिली लोवहतनयनः सर्वातो लोवहतराजी रोवहतािारः प्रायो िूिौ िरवत||८३||
(Ch. Su. 26)

(The chilicima fish has scales, its eyes are red and it has red spot all over the body,
it is like the rohita fish and moves on the ground.)
Everyone are not aware of chilicima fish hence, to make it understand to every
one acharya give a description of this fish is this sutra.
Such an attempt of detail description of a topic which is otherwise difficult to
understand by all is called Vyakhyana Tantrayukti.

20. संशय तन्त्रयुक्त

संशयो नाि वर्वशेषािाङ्क्षावनधााररतोियवर्वषयज्ञानं , यर्ा- “िातरं वितरं ििे िन्यन्ते जन्मिारणि्|

स्विार्वं िरवनिााणं यदृच्छां िािरे जनाः ||” (सू.अ.११) इत्यावदनोतः संशयः |(Chakrapani)

Description of different view-points on a selected topic leaving the conclusion

uncertain. For example, the cause of procreation is described differently by
various authors as mother (ovum), father (sperm), svabhāva (nature), para-
nirmāņa (super-natural force) or yaddrcchā (accidental, not predetermined) - vide
Sutra 11: 6.
िगदुतीक्ष्णगुरुलघुविग्धरूक्षोष्णशीतलि्|
र्वीयािष्टवर्वधं िेवित्, िेविद्द्वर्ववर्वधिाक्स्थताः ||६४|| (Ch. Su. 26)

(Some are of the view that the potency (virya) of the various drugs and diet are
of eight types viz. mrudu (mild), tikshņa (sharp), guru (heavy), laghu (light)
snigdha (unctuous), ruksa (ununctuous) usņa (hot) and sita (cold). Some others
hold the view that it is only of two types viz., śita (cold) and usņa (hot).)
In this sutra, Acharya has mentioned 2 different opinions for virya sankhiya, few
have view of 2 virya and few have view of 8 virya, but after mentioning this 2

27
views acharya has not concluded by sharing his view on which opinion is to be
accepted.
Such a way of narrating different views on a topic and leaving the conclusion
undetermined is called Samsaya Tantrayukti.

21.अनागतार्वेक्षण तन्त्रयुक्त

अनागतार्वेक्षणं नाि यदनागतं वर्ववधं प्रिावणिगत्यार्ासाधनं; यर्ा- “अर्र्वा वततसविाषः ”

इत्याद्यनागतार्वेक्षणेनोच्यते| (Chakrapani)

Sometimes while describing a topic, a reference is made to a recipe which is to

be described later. For example, while describing the treatment of fever, Tikta-
sarpis is described to be used. Details of this recipe are, however, described later.
तच्चर्व िारणििेक्षिाणाः षण्ां रसानां िरस्परे णासंसगष्टानां लक्षणिगर्क्त्विुिदे क्ष्यािः ||९|| (Ch.
Su. 26)

(So we shall in future explain the specific characteristics and distinctive features
[Lakshana] of the 6 rasa [Tastes] separately.)
After saying this in 9th sutra, acharya explains 6 rasa lakshana in sutra 73 to 79
षण्ां रसानां वर्वज्ञानिुिदे क्ष्याम्यतः िरि्||७३||……………… बध्नातीर्व ि यः िण्ठं िषायः स
वर्विास्यवि||७९|| (Ch. Su. 26)

Thus, making a reference to topic which will be described later is called

Anagatavekhsana Tantrayukti.

22. स्वसञ्ज्ज्ञा तन्त्रयुक्त

स्वसञ्ज्ज्ञा नाि या तन्त्रिारव्यार्वहारार्ं सञ्ज्ज्ञा वियते; यर्ा- जेन्तािहोलािावदिा सञ्ज्ज्ञा|

(Chakrapani)

Sometimes, the author uses certain technical terms which are generally not found
elsewhere. For example, jentāka, holāka, etc. vide Sutra 14:39-40.
षाण्ढ्यान्ध्यर्वीसिा……………सन्तानदोषस्य तर्र्व िगत्योवर्वारुििन्नं प्रर्वदक्न्त हेतुि्||१०३|| (Ch.
Su. 26)

This sutra mentions the vyadhis caused by consumption of unwholesome food

(virrudha ahar), one among them is visarpa which means

28
वर्ववर्वधं सिावत यतो वर्वसिास्तेन स िगतः |
िररसिोऽर्र्वा नाम्ना सर्वातः िररसिाणात्||११||- (Ch. Chi. 21)

Disease which spread in the body through various types of movements is called
Visarpa. It is also known by the name 'Parisarpa', because it spreads throughout
the body.
Such words of usage to be interpreted in a specific peculiar sense w.r.t that
science/tanta only is called Svasanjna Tantrayukti.

23. ऊह्य तन्त्रयुक्त

ऊह्यं नाि यदवनबिं रन्थे प्रज्ञया तक्यात्वेनोिवदश्यते ; यर्ा- “िररसङ्ग् ख्यातिवि यद्यद्
द्रव्यियौवगिं िन्येत तत्दििषायेत्” (वर्व.अ.८) इवत| (Chakrapani)

Sometimes, regarding a statement made in the text, the physician is advised to

use his own power of discretion. For example, while describing ingredients of a
recipe, the physician is advised to ignore the inappropriate ones according to his
own discretion depending on a specific situation vide Vimana 8: 149.
क्वविदे िो रसः िल्प्प्यः संयुताश्च रसाः क्ववित्|

दोषौषधादीन् सवञ्चन्त्य विषजा वसक्िविच्छता||२५||

द्रव्यावण वद्वरसादीवन संयुतांश्च रसान् बुधाः |

रसानेििशो र्वाऽवि िल्पयक्न्त गदान् प्रवत||२६|| (Ch. Su. 26)

A physician who is desirous of accomplishment should prescribe drugs having

one taste or combination of several tastes, with due regard to the nature of disease
and specific dosha involvement.
Here by above sutra, physician is advised to use appropriate combination of rasa
in accordance to dosha and vyadhi involvement through his own power of
discretion. For example, in came of vataj vyadhi physician should prescribe
dravya of Madhura, amla and katu rasa. In vyadhi with kapha dosha involvement
physician should prescribe katu, tikta and Kashaya rasa dravya.
So uhya Tantrayukti means, many things are left off to the reader to understand
by his own intellect as per the guidelines quoted.

29
 24. सिुच्चय तन्त्रयुक्त

सिुच्चयो नाि यवददं िेदं िेवत िगत्वा वर्वधीयते; यर्ा- ‘र्वणाश्च स्वरश्च’ (इ.अ.१) इत्यावद|
(Chakrapani)

Sometimes, the term 'ca' meaning 'and' is used repeatedly after each item which
imply all these items are to be taken together. For example, the term 'ca' is used
after varna (complexion), svara (voice), etc., in Indriya 1: 3 to emphasise that all
these items are to be considered together to determine the span of life of a person.
व्यतः शुष्कस्य िादौ ि रसो द्रव्यस्य लक्ष्यते||२८|| (Ch. Su. 26)

Chakrapani:
शुष्कस्य िेवत ििारादाद्रा स्य ि, आदौ िेवत ििारादन्ते ि

(When dry food article and wet food article respectively come in contact with the
tongue, the first and last taste that gets expressed respectively is Rasa.)
विवञ्चद्रसेन िुरुते ििा र्वीयेण िािरि्||७१||
द्रव्यं गुणेन िािेन प्रिार्वेण ि विञ्चन| (Ch. Su. 26)

Certain drugs manifest their action by virtue of their taste; and some by virtue of
their potency, and some by vipāka and others by their specific action.
िरस्परगुणवर्वरुिावन िावनवित्, िावनवित् संयोगात्, संस्कारादिरावण,
दे शिालिात्रावदविश्चािरावण, तर्ा स्विार्वादिरावण||८१|| (Ch. Su. 26)

Some act due to their mutually contradictory qualities; and Some by

combination; and Some by the method of preparation; and Some by virtue of the
place (land and body), time and dose and Some others by their (inherent) nature.
In above examples the word ‘Ca’ that is ‘and’ keep on repeating which means this
all should be taken together.

25. वनदशान तन्त्रयुक्त

वनदशानं नाि- िूखावर्वदु षां बुक्िसाम्यवर्वषयो दृष्टान्तः ; यर्ा- “वर्वज्ञातििगतं यर्ा” (सू.अ.१) इत्यावद|
(Chakrapani)

Sometimes, a topic is illustrated with similes in order to make it understandable

by intelligent and unintelligent alike. For example, it is stated that the use of a
drug with which the physician is well acquainted works like ambrosia vide Sutra
1: 124.

30
रसर्वीयावर्विािानां सािान्यं यत्र लक्ष्यते|
वर्वशेषः ििाणां िर्व प्रिार्वस्तस्य स िगतः ||६७||
िटु िः िटु िः िािे र्वीयोष्णवश्चत्रिो ितः |
तद्वद्दन्ती प्रिार्वात्ु वर्वरे ियवत िानर्वि् ||६८|| (Ch. Su. 26)

When there is similarities in two drugs in relation to their rasa, vipaka and virya
but inspite of the similarities these two drugs differ with regard to their action,
the distinctive feature responsible for their distinctive effects not supported by
their rasa, virya, and vipaka is regarded as ‘prabhava’ or specific action.
Both citraka (Plumbago zeylanica Linn.) and danti (Balisspermum montanun) are
katu in rasa as well as vipaka and they are ushna in virya. But inspite of this
similarity, danti acts as a purgative while citraka does not. The purgative effect of
danti therefore, can be explained only by taking recourse to its prabhāva or
specific action.
Thus, by giving Illustration of Danti and Chitraka, it makes concept of Prabhava
clear to everyone.
Such use of examples/illustration/similes in order to make it understandable by
intelligent and unintelligent alike is called Nidarshana Tantrayukti.

26. वर्विल्प तन्त्रयुक्त

वर्विल्पः िावक्षिाविधानं; यर्ा- “सारोदिं र्वाऽर् िुशोदिं र्वा” (वि.अ.६) इत्यावद|

(Chakrapani)

Sometimes the author advocates many options regarding an event. For example,
he has advised several alternative measures for the treatment of madhu-meha
(diabetes mellitus) like the decoctions of khadira or kuśa - vide Cikitsā 6: 46.
दे हधातुप्रत्यनीििूतावन द्रव्यावण दे हधातुविवर्वारोधिािद्यन्ते; िरस्परगुणवर्वरुिावन िावनवित्,
िावनवित् संयोगात्, संस्कारादिरावण, दे शिालिात्रावदविश्चािरावण, तर्ा स्विार्वादिरावण||८१||
(Ch. Su. 26)

Virudha dravya acts by one of this way, 1. Some act due to their mutually
contradictory qualities; 2. Some by combination; 3. Some by the method of
preparation; 4. Some by virtue of the place (land and body), time and dose and 5.
Some others by their (inherent) nature.
Here acharya mentions different options how a virrudha dravya can act, such a
method of advocating different options regarding an event is called Vikalpa
Tantrayukti.

31
 27. प्रत्युत्सार तन्त्रयुक्त

प्रत्युत्सारो नाि उिित्त्या िरितवनर्वारणं; यर्ा र्वायोवर्वदः प्राह- “रसजावन तु िूतावन रजसा
व्याधयः िगताः ” (सू.अ.२५) इत्यावद, वहरण्याक्षो वनषेधयवत- “न ह्यात्मा रजसः िगतः ” इत्यावद|
(Chakrapani)

Refutation of the views (put by preceding theorists) on the basis of logical

reasoning by succeeding scholars. For example, vāryovida is stated to hold the
view that the diseases are caused by rasa-dhātu, and this view is refuted by
Hiranyākşa who holds the view that these are caused by six basic elements, viz.,
five mahābhūtas and the conscious element vide Sūtra 25: 13-15.
ित्वारो रसा इवत वहरण्याक्षः िौवशिः , स्वादु वहा तश्च स्वादु रवहतश्चास्वादु वहा तश्चास्वादु रवहतश्चेवत|
िञ्च रसा इवत िुिारवशरा िरद्वाजः , िौिौदिाग्नेयर्वायव्यान्तररक्षाः ||८|| (Ch. Su. 26)

According to Hiranyaksa Kausika, rasa is four in number, palatable and

wholesome, palatable and unwholesome, unpalatable and wholesome,
unpalatable and unwholesome.
According to Kumarasiras Bharadvaja, rasa is of five types, pathiva, apya, tejas,
vayaviya, akashiya.
स्वाद्वस्वादु ता िक्तः , वहतावहतौ प्रिार्वौ, िञ्चिहािूतवर्विारास्त्वाश्रयाः
प्रिगवतवर्विगवतवर्विारदे शिालर्वशाः (Ch. Su. 26)

After listening to all acharyas views,

Punarvasu Atreya rejected Hiranyaksa Kausika’s view by saying, palatability
and unpalatability are subjective reaction, wholesomeness and
unwholesomeness constitutes, the specific action.
Punarvasu Atreya rejected Kumarasiras Bharadvaja’s view by saying,
Manifestations of the five mahabhutas are the substrata and they are conditioned
by nature, modification, combination, location and time.
Here Punarvasu Atreya rejected the view of preceding scholars by giving
scientific reasons.

28. उिार तन्त्रयुक्त

उिारो नाि िरिक्षदू षणं िगत्वा स्विक्षोिरणं; यर्ा- “येषािेर्व वह िार्वानां सम्पत् सञ्जनयेन्नरि्|
तेषािेर्व वह िार्वानां वर्विद्व्याधीनुदीरयेत्” (सू.अ.२५) इत्यावदना स्विक्षोिरणि्| (Chakrapani)

32
Sometimes the author establishes his own view after refuting another scholar's
view. For example, the statement that diseases are caused by the
unwholesomeness of such factors, the wholesomeness of which is conducive to
procreation vide Sutra 25: 29.
एि एर्व रस इत्युर्वाि िद्रिाप्यः , यं िञ्चानाविक्ियार्ाानािन्यतिं वजह्वार्वषवयिं िार्विािक्षते
िुशलाः , स िुनरुदिादनन्य इवत| द्वौ रसावर्ववत शािुन्तेयो ब्राह्मणः , छे दनीय
उिशिनीयश्चेवत…………………||८|| (Ch. Su. 26)

According to Bhadrakapya, rasa is the object of tongue which is one of the five
senses. This is no different from jalamahabhut, hence rasa is only one.
According to Sakunteya Brahmana, rasa is Chedaniya (emaciating) and
Upasamaniya (nourishing)
And like wise other acharyas have mentioned their views on rasa sankhiya
षडे र्व रसा इत्युर्वाि िगर्वानात्रेयः िुनर्वासुः , िधुराम्ललर्वणिटु वततिषायाः ……………… ||९||
(Ch. Su. 26)

After listening to all acharyas views,

Punarvasu Atreya said, "There are only six types of tastes viz., madhura (sweet),
amla (sour), lavana (saline), kațu (pungent), tikta (bitter) and kaşāya (astringent).
……………. तेषां षण्ां रसानां योवनरुदिं, छे दनोिशिने द्वे ििाणी,……………. ||९|| (Ch.
Su. 26)

Then Punarvasu Atreya, after mentioning his views, refutes other acharyas views
after giving proper justification like,
The source material (yoni) for the manifestation of all these rasas is jalamahabhut,
Chedaniya (emaciating) and Upasamaniya (nourishing) are their action…………
So, author establishes his own view after refuting another scholar's view is called
Uddhara Tantrayukti.

33
DESCRIPTION OF TANTRAYUKTI UNAVAILABLE IN
ATREYABHADRAKAPYEEYA ADHYAYA

1. हेत्वर्ा तन्त्रयुक्त

हेत्वर्ो नाियदन्यत्राविवहतिन्यत्रोििद्यते ; यर्ा- “सिानगुणाभ्यासो वह धातूनां र्वगक्ििारणि्”

(सू.अ.१२) इवत र्वातिवधिगत्योतं, तत्र र्वातस्येवत र्वतव्ये यदयं सिानशब्दं धातूनाविवत िरोवत,
तेन यर्ा र्वायोस्तर्ा रसादीनािवि सिानगुणाभ्यासो र्वगक्ििारणविवत गम्यते| (Chakrapani)

When a statement is made in a particular context that is applicable to other

situations as well. For example, in Sutra 12: 5, habitual intake of homologous
matter is stated to increase dhatus. The term 'dhatu' in this context implies dosas
as well besides tissue elements. The statement made here is in the context of vayu-
dosa. The same principle is applicable to other situations like the augmentation
of the quantity of rasa, etc.

2. अवतदे श तन्त्रयुक्त

अवतदे शो नाि यक्िवञ्चदे र्व प्रिाश्यार्ािनुतार्ासाधनायर्व एर्विन्यदवि प्रत्येतव्यविवत

िररिाष्यते; यर्ा- “यच्चान्यदवि विवञ्चत् स्यादनुतविह िूवजति्| र्वगतं तदवि िात्रेयः
सदर्वाभ्यनुिन्यते” (सू.अ.८) इवत| (Chakrapani)

A specific statement might indicate non-specified objects. For example, in Sutra

9: 34, it is stated, "The regimens not specified in this chapter are also to be adopted
if these are wholesome".

3. अनिान्त तन्त्रयुक्त
अनिान्तो नाि अन्यतरिक्षानर्वधारणं, यर्ा- “ये ह्यातुराः िेर्वलाद्भे षजादृते वम्रयन्ते, न ि ते सर्वा
एर्व िेषजोििन्नाः सिुवत्ष्ठेरन्” (सू.अ.१०) इत्यावद| (Chakrapani)

A statement made for explaining another view-point without upholding it. For
example, while explaining the death of persons for want of medicines, it is stated
that even the diseases of these persons are not (always) amenable to therapeutic
measures Sutra 10:5.

34
 4. वर्वधान तन्त्रयुक्त

वर्वधानं नाि सूत्रिारश्च वर्वधाय र्वणायवत; यर्ा- “िलायनावन बाध्यन्ते दु ष्टिाात्रावधििालः ” इत्यत्र
दु वष्टशब्दे न िलानां हीनत्विवधित्विािायागगहीतिािायो र्वणायवत- “िलर्वगक्िं गुरुतया
लाघर्वान्मलसङ्क्षयि्| िलायनानां बुध्येत सङ्गोत्सगाादतीर्व ि” (सू.अ.७) इवत; िेवित्ु
प्रिरणानुिूव्यााऽर्ााविधानं वर्वधानिाहुः , यर्ा-
रसरुवधरिांसिेदोक्स्थिज्जशुिाणािुत्पादििानुरोधेनाविधानि् | (Chakrapani)

Sometimes a statement made earlier is further explained in order to bring out its
correct implications. For example, the statement to the effect that the passages (of
waste products) get afflicted by the vitiated malas or waste products, is interpreted
in a subsequent statement pointing out that a feeling of heaviness in the passage
implies the increase in the quantity, and lightness implies decrease in the quantity
of waste products (malas) - Sutra 7: 42-43.
According to some, this term 'vidhana' means description in correct order. For
example, tissue elements are described in their appropriate sequence, rasa, rakta,
etc. Chikitsa 15: 16.

5. अतीतार्वेक्षण तन्त्रयुक्त

अतीतार्वेक्षणं नाि यदतीतिेर्वोच्यते; यर्ा- “सा िुटी तच्च शयनं ज्वरं संशियत्यवि” (वि.अ.३)
इत्यत्र स्वेदाध्यायवर्ववहतिुट्यावदिितीतिर्वेक्षते (Chakrapani)

Sometimes, the text refers to the description of a given topic made earlier. For
example, while describing the treatment of jwara (fever), a reference is made to
the fomentation therapy details of which were described earlier Chikitsa 3: 269.

6. वनर्वािन तन्त्रयुक्त

वनर्वािनं नाि िक्ितबुक्िगम्यो दृष्टान्तः ; यर्ा- “ज्ञायते वनत्यगस्येर्व िालस्यात्ययिारणि्”

(सू.अ.१६) इवत|

वनदशानवनर्वािनयोरयं वर्वशेषः - यवन्नदशानं िूखावर्वदु षां बुक्िसािान्यवर्वषयं, वनर्वािनं तु

िक्ितबुक्िर्वेद्यिेर्व; विंर्वा वनर्वािनं वनरुक्तः - यर्ा- “वर्ववर्वधं सिावत यतो वर्वसिास्तेन सक्ञ्ज्ज्ञतः ”
(वि.अ.२१) इत्यावद|(Chakrapani)

Sometimes, an example is given in order to facilitate easy comprehension of a

topic by scholarly physicians. For example, the causative factor for the

35
annihilation of beings cannot be comprehended because such factors are un
predictable. This is on the analogy of 'time'. Time is always in the process of quick
movement. It automatically goes on changing or destroying itself - Sutra 16: 32.
Nidarsana facilitates comprehension of a topic by both intelligent and
unintelligent physicians whereas nirvachana is exclusively for intelligent
physicians.
The term 'nirvachana' can also be explained as definition. For example, the
disease 'visarpa' is defined as the ailment which moves (sarpati) in different
directions (vividha) vide Chikitsa 21:11.

7. वनयोग तन्त्रयुक्त

वनयोगो नाि अर्वश्यानुष्ठेयतया वर्वधानं; यर्ा- “न त्वया स्वेदिूच्छाािरीतेनावि विक्ििषा

वर्विोतव्या” (सू.अ.१४) इत्यावद| (Chakrapani)

[Cakrapaņi has used the word 'niyoga' in the place of 'samyoga' mentioned in the
text.]
Sometimes a statement is made in order to emphasise absolute necessity. For
example, it is stated that the patient (undergoing jentaka therapy) should not leave
the bench even if he gets fainted owing to excessive heat Sutra 14: 46.

8. सम्भर्व तन्त्रयुक्त

सम्भर्वो नाि यद्यक्िन्नुििद्यते स तस्य सम्भर्वः ; यर्ा- िुखे विप्लुव्यङ्गनीवलिादयः

सम्भर्वन्तीत्यावद| (Chakrapani)

Sometimes the place of origin or the infrastructure of manifestation is to be

judged from the ailment. For example, description of piplu, vyanga, nilika, etc.,
implies their location in the face.

36
 BIBLIOGRAPHY

BOOKS:
1. Charak Samhita, Chaukhambha Orientalia, Varanasi, 2015 [Book]
2. Sushrutha Samhita, Chaukhambha Orientalia, Varanasi, 2021[Book]
3. Astanga Hidaya, Chaukhambha Orientalia, Varanasi, 2022 [Book]
4. Astanga Sangraha [Book]
5. Charak Samhita, R. K. Sharma, Bhagwan Dash, Chowkhambha Sanskrit
series office, Varanasi [Book]
6. Application of Tantrayuktih in Samhitadhyayanam, Vd. Hrishikesh
Balkrishna Mhetre, IPGTRA, Gujarat Ayurved University, Jamnagar
1998 [Thesis]

E-RESOURCES:
7. Clinical application of Tantrayukti - Dr Abhijit Saraf Sir
(https://youtu.be/2grhEoXBOYQ?si=OJYO8MMWYHD6AELI) SSAM
[Youtube video]
8. Tantrayukti Part 1 By Renowned Vd Rithesh Gujrathi Sir
(https://youtu.be/zmuF1RO8HPI?si=kAlCoIF6Di3nPbHt) [Youtube
video]
9. Tantrayukti Part 2 By Renowned Vd Rithesh Gujrathi Sir
(https://youtu.be/OQOePLek7R0?si=oRsgo1NP3Ughuc9g) [Youtube
video]

37