GJRMI - Volume 4, Issue 12, December 2015

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INDEX – GJRMI - Volume 4, Issue 12, December 2015 MEDICINAL PLANTS RESEARCH Ethno-Botany ETHNOBOTANICAL SURVEY ON WILD EDIBLE PLANTS OF KALRAYAN HILLS, SALEM DISTRICT, TAMIL NADU, INDIA M Kannan, T Senthil Kumar*, M V Rao

236–246

INDIGENOUS MEDICINE Ayurveda – Review Article – Moulika Siddhanta NYAYA AND ITS RELEVANCE IN AYURVEDA Manjusha A T*, Haroon Irshad, Ramadas P V, Jaya Shankar Mund

247–252

Ayurveda – Review Article – Moulika Siddhanta CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA TANTRAYUKTI Minu Chandran*, Haroon Irshad, Jaya Shankar Mund

253–258

COVER PAGE PHOTOGRAPHY: DR. HARI VENKATESH K R, PLANT ID – TENDER FRUIT OF PASSIFLORA FOETIDA L.* OF THE FAMILY PASSIFLORACEAE PLACE – OFF KANAKAPURA ROAD, BANGALORE, KARNATAKA, INDIA *BOTANICAL NAME VALIDATED FROM www.theplantlist.org AS ON 09/12/2015


Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246 ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal

Research article ETHNOBOTANICAL SURVEY ON WILD EDIBLE PLANTS OF KALRAYAN HILLS, SALEM DISTRICT, TAMIL NADU, INDIA M Kannan1, T Senthil Kumar 2*, M V Rao3 1

Department of Botany, Directorate of Distance Education, Vinayaka Missions University, Salem - 636 308, Tamil Nadu, India 2* Department of Industry University Collaboration, Bharathidasan University, Tiruchirappalli -620 024, Tamil Nadu, India 3 Department of Plant Science, Bharathidasan University, Tiruchirappalli - 620 024, Tamil Nadu , India *Corresponding author: E-mail: senthil2551964@yahoo.co.in

Received: 15/10/2015; Revised: 01/12/2015; Accepted: 10/12/2015

ABSTRACT The livelihood system of hill tribes traditionally depends on the forest resources. This paper describes the identification and documentation of wild edible plants of Malayali tribes, the native people of Kalrayan hills, Salem, Tamil Nadu, India. Use of 84 plant species from 69 genera belonging to 43 families has been recorded as eatables. Wild edible parts of the plants mainly fall under the categories such as leafy vegetable and stem, fruit and seed, flower and underground parts such as tubers, roots, etc. In the present study, we observed that the Malayali tribes of Kalrayan hills are having rich knowledge on the wild edible plants and their utilization as eatables.

Keywords: Ethnobotany, Eastern Ghats, Kalrayan hills, Malayali tribes, Salem, Forest resources, Wild edibles.

Cite this article: M Kannan, T Senthil Kumar, M V Rao (2015), ETHNOBOTANICAL SURVEY ON WILD EDIBLE PLANTS OF KALRAYAN HILLS, SALEM DISTRICT, TAMIL NADU, INDIA, Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 236–246

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246

INTRODUCTION India is one of the richest biodiversity countries with two hot spots and possesses 12,600 plant species which contributes to 8% of the world’s biodiversity (Kalaiselvan and Gopalan, 2014). Indian subcontinent is praised with most varied and diverse soil and climate conditions suitable for the growth of various plant species (Alagesaboopathi, 2011). In the developing countries, about 60–70% of the population living in the forest areas will collect various plant parts such as root, leaf, fruit and nuts from the forest resources for their daily needs (Jeyaprakash et al., 2011). The tribal societies are closely related to the forest ecosystem with which they traditionally live in harmony (Kadavul and Dixit, 2009). The hilly terrain and surrounding plains of Southern Eastern Ghats are densely populated and the tribal people of this region are called “Malayalees” (Arul Pragasan and Parthasarathy, 2009). Malayali tribes use the plants for various purposes such as edible purpose, construction, house hold implements, fuel wood, agriculture tools, religious, decorative, ward off evil spirits etc. (Prabakaran et al., 2013; Rekha and Senthil Kumar, 2014a). Wild edible plants are important in the livelihood system of tribal populations and they provide nutritionally

valuable supplements in the form of ingredients, vegetables and beverages (Yesodharan and Sujana, 2007). These edible plants must be given consideration and treated with equal importance as like medicinal plants (Rekha and Senthil Kumar, 2014b). The present study focuses on the documentation of wild edible plants of Malayali tribes of Kalrayan hills, Salem district, Tamil Nadu, India. MATERIALS AND METHODS Study area Kalrayan (Kalvarayan) hills are a range of hills situated in the Eastern Ghats of the Southern Indian state of Tamil Nadu, lies between 11º 36' and 12 º 01' N and 78 º 29' and 78 º 54' E (Figure 1). It spreads over three districts viz. Salem (Southern and South Western portion), Villupuram (Central and Eastern portion) and a small region in the northern part of Thiruvannamalai district and it stretches over an area of 1158.4 km2 (Sakthivel et al., 2010). The average annual rainfall in the study area ranges from 782.98 to 1787.20 mm. The temperature varies from minimum of 25ºC to a maximum of 40ºC. The study area is composed of seven soil types and varies from red-loam to black clay (Kadavul and Parthasarathy, 2001).

Figure 1: Kalrayan hills, Salem district, Tamil Nadu

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246

Divisions of Kalrayans Geographically, Kalrayan hills are divided into five regions or “Nadus� (Cluster of tribal villages) and totally it includes 79 revenue villages (Sakthivel et al., 2006). Among them, Chinnakalrayan Nadu and Periyakalrayan Nadu belong to Salem district, Tamil Nadu and they comprise 58 and 44 tribal hamlets respectively (Revenue Department Report, 2011). The region Jadaya Goundan Nadu, Kurumba Goundan Nadu and Aariya Goundan Nadu belong to Villupuram district, Tamil Nadu. Tribal community The tribal history of Kalrayan hills dates back to the time of Krishna Deverayar, the Emperor of Vijaya Nagara Kingdom. The native people of the Kalrayans were called as Vedar. The warriors belonging to Karalar community had invaded from Kanchipuram and settled in Kalrayan hills. They are mingled with Vedar community by marriage. The mixed population of Karalar and Vedar communities who at present are called Malayali and they called themselves as Goundars (Revenue Department Report, 2011). Tribal community of Kalrayan hills is basically farmers. They are hardworking and economically backward. Few are in government services and some are farmers. Remaining people are doing works interrelated with agriculture and they are engaged in agriculture as Coolis (Daily wages). They are also involved in collection of honey, bee wax and other minor forest products. Due to lack of established irrigational sources, their agriculture is seasonal type. Except few of them, they cultivate tapioca, millets, gingelly, dry paddy, sorghum, maize, castor, tomato, grams etc. Data Collection Ethnobotanical information on wild edible plants such as local name, plant part used and method of utilization were collected from tribal heads, aged persons, farmers in the agricultural

fields having familiarity and knowledge on wild edibles and traditional healers through personal interviews, discussions and field observations by the regular field visits, during 2009 to 2014 at various hamlets of Kalrayan hills following standard methods (Jain, 1987). The information was verified with the literature available and the plants were identified with standard flora (Gamble and Fisher, 1935; Mathew, 1983). RESULT AND DISCUSSION In the present study, we recorded the utilization of 84 plant species from 69 genera belonging to 43 families and they are consumed as eatables and as food adjuvant by indigenous people of the study area. Out of 84 plant species 39 (46.4%) are trees, 11 (13.1%) are climbers, 10 (11.9 %) are shrubs and 24 (28.6%) are herbs (Figure 2). Among them, fruits of 56 species are edible. Likewise, other plant parts such as leaves (26 species) and shoots (four species) are used as leafy vegetables (greens), underground parts (six species) and flowers (two species) are utilized for the preparation of food items or used as food adjuvant. The recorded plants were systematically arranged under each category along with the information such as their botanical name, vernacular name, family, part of the plant used and mode of utilization. It was observed that the Malayali tribes of the study area fulfill their food requirements with wild edible plants in their daily diet. Tribal people are familiar with plants of their surrounding area and knew that what to eat and how to separate harmful substances from the edible part of plants. For edible purposes they utilize the plants as greens and vegetables, fruits, pickles and food adjuvant etc. Tribals living in remote areas depend on wild edible plants since there is no market in their vicinity for buying the vegetables and fruits in order to meet their dietary requirements. Most of the eatables are purely from forest origin and few of them are derived from cultivation.

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246

Figure 2: Habit wise ethnobotanical plants of Malayali Tribes of Kalrayan hills Shrubs; 10

Climbers; 11 Trees; 39

Herbs; 24

Fruits 56 species belonging to 45 genera under 31 families are used as wild edible plants (Table 1). Most of the ripened fruits are eaten fresh without any processes. The tender fruits of Artocarpus altilis, Cassia tora and Coccinia indica are used as vegetables after cooking process and the tender fruits of Tamarindus indica is eaten as such by the children. Mature fruits of Artocarpus heterophylus are edible as fresh, whereas its seeds are edible either fried are boiled. Mesocarp of Thevetia neriifolia is

edible, whereas its seeds are poisonous. The fruits of Phyllanthus emblica and Phyllanthus acidus are used for reducing thirst and also for the preparation of pickles. Matured but not ripened fruits of Borassus flabellifer made in to small pieces and boiled. This edible preparation is vernacularly called as Sevaa. The fully ripened fruit is also edible after burning process by keeping the fruit directly on fire for some time, till a pleasant aroma emerges from the fruit. Dry fruits of Bambusa arundinacea are called as Moongil Nel (Paddy) and it is used as an alternate source for the rice in dry seasons.

Table 1. List of wild edible fruits of Malayali tribes of Kalrayan hills, Salem district, Tamil Nadu Botanical name No. 01.

05.

Alangium salviifolium (L.f.) Wangerin Ananas comosus (L.) Merr. Annona squamosa L. Artocarpus altilis (Parkinson) Fosberg Artocarpus heterophyllus Lam.

06.

Azadirachta indica Adr. Juss.

02. 03. 04.

Vernacular name Azhingi

Family Alangiaceae

Fruits are edible.

Annasi Seetha Pazham Karipalaa

Bromeliaceae Annonaceae Moraceae

Pala Maram

Moraceae

Vembu

Meliaceae

Fruits are edible. Fruits are edible. Tender or half ripened fruit is cooked and eaten. Ripened fruits and fried or cooked seeds are edible. Fruit is edible

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Used for


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07.

Bambusa arundinacea (Retz.) Wild.

Kattai Maram / Peruvarai Moongil Panai Maram Neguni Maram

Poaceae

08. 09.

Borassus flabellifer L. Canthium dicoccum (Gaertner) Teijsm. & Binnend. Canthium parviflorum Lam. Capparis zeylanica L.

Kaarai Palam Aathandai

Rubiaceae Cappraceae

Pappaali Kurangu Vetrilai

Caricaceae Boraginaceae

14.

Carica papaya L. Carmona retusa (Vahl.) Masam. Carrisa carandus L.

Kila/Kela

Apocynaceae

15.

Cassia tora L.

Satti Thuvarai

Caesalpiniaceae

16.

Mundi Pazham

Celastraceae

Thapata Chedi

Rutaceae

Fruits are edible.

18. 19.

Cassine glauca (Rottb.) Kuntze Clausena anista (Willd.) Hook. f. ex Benth. Clausena dentata M. Roem. Coccinia indica Wight & Arn.

Mature fruit is edible and also used for making pickles. Tender fruits are used as greens and vegetables Fruits are edible.

Nana Chedi Kovai Chedi

Rutaceae Cucurbitaceae

20. 21.

Cordia myxa L. Crateva religiosa G. Forst.

Neruvili Mavalli maram

Boraginaceae Capparidaceae

Fruits are edible. Fruits edible and tender fruits are used as vegetables. Fruits are edible. Fruits are edible.

22. 23.

Karungali Irumbuli Pazham

Ebenaceae Ebenaceae

Fruits are edible. Fruits are edible.

24.

Diospyros ebenum Poir. Diospyros ferrea (Willd.) Bakh. Ficus benghalensis L.

Aala maram

Moraceae

25. 26.

Ficus recemosa L. Gmelina asiatica L.

Athi Kumizh Maram

Moraceae Verbenaceae

27. 28.

Aacha Maram Aali maram / Aaya maram Uni Mul Vila maram Maa Karivepilai Sappathikalli Juice Pazham

Fabaceae Ulmaceae

29. 30. 31. 32. 33. 34.

Hardwickia binata Roxb. Holoptelea integrifolia (Roxb.) Planch. Lantana camara L. Limonia acidissima L. Mangifera indica L. Murraya koenigii (L.) Spreng. Opuntia dillenii Haw. Passiflora edulis Sims

Fresh fruits edible for children. Fruits are edible. Fruits are edible for few people only. Fruits are edible. Fruits are edible.

35.

Phyllanthus acidus (L.) Skeels

Nellikkai

Euphorbiaceae

10. 11. 12. 13.

17.

Arecaceae Rubiaceae

Verbenaceae Rutaceae Anacardiaceae Rutaceae Cactaceae Passifloraceae

Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||

Seeds (Caryopsis) of the plant are used as the supplement for paddy in dry seasons. Fruits are edible. Fruits are edible. Fruits are edible. Fruits edible. Pickle preparation. Fruits are edible. Fruits are edible.

Fruits are edible. Fruits are edible. Fruits are edible. Fruits are edible. Fruits are edible. Ripened fruit is used for making juices. Fruits are edible. Also pickle preparation.


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36.

Phyllanthus emblica L.

Malai nelli

Euphorbiaceae

37. 38.

Phyllanthus reticulatus Poir. Pithecellobium dulce (Roxb.) Benth. Polyalthia cerasoides (Roxb.) Bedd.

Poola Chedi Kona Puliyangai

Euphorbiaceae Fabaceae

Senthala Maram

Annonaceae

Koyya Masikai Mustai

Myrtaceae Fagaceae Convolvulaceae

43.

Psidium guajava L. Quercus incana Roxb. Rivea hypocrateriformis Choisy Scutia myrtina Merr.

Fully ripened fruit is used by some people for edible purposes. Fruits are edible. Fruits are edible. Fruits are edible.

Thovatti Mul

Rhamnaceae

Fruits are edible.

44. 45. 46. 47.

Semecarpus anacardium L.f. Solanum nigrum L. Solanum surattense Burm f. Solanum torvum Sw.

Saaraa Maram Mana Thakkali Kandankathiri Sundai

Rhamnaceae Solanaceae Solanaceae Solanaceae

48. 49.

Syzygium cumini (L.) Skeels Tamarindus indica L.

Naval Maram Puli

Myrtaceae Caesalpiniaceae

Fruits are edible. Fruits are edible. Fruits are edible. Fresh fruits used as vegetables and dried fruits also used. Fruits are edible. Fruits and tender fruits are edible. In order to provide aroma and taste it used as an ingredient for making food items. Fried seeds, soaked in salt water overnight so as to remove outer hard skin of the seeds and eaten by children.

50.

Tarenna asiatica (L.) Kuntze ex K. Schumann Terminalia bellerica Roxb. Terminalia chebula Retz.

Therani Chedi

Rubiaceae

Fruits are edible.

Thandi Maram Kadu Maram / Kadukkai Manjal arali

Combretaceae Combretaceae

Fruits are edible. Fruits are edible.

Apocynaceae

Karukattan Maram Ilanthai Maram Soorai Mullu

Rhamnaceae

Mesocarp is eaten by few people. But the seeds are poisonous. Mesocarp is edible.

Rhamnaceae Rhamnaceae

Mesocarp is edible. Mesocarp is edible.

39.

40. 41. 42.

51. 52. 53.

Thevetia neriifolia Juss. ex A.DC.

54.

Ziziphus glabrata B. Heyne ex. Roth. Ziziphus jujuba Lam. Ziziphus oenoplia (L.) Mill.

55. 56.

Leaves Leaves of 26 species belonging to 23 genera under 17 families are used as greens and

Mature fruits eaten as such to reduce thirst in forest and used in the preparation of pickles. Fruits are edible. Fruits are edible.

vegetables which include Marsilea quadrifolia a Pteridophyte (Table 2). Leaves of Delonix

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elata are used for preparing chutneys which has medicinal properties too. Stems Tender shoots of four species belonging to four genera under four families are used as vegetables or for the preparation of food items (Table 3). Tender shoots of Asclepias curassavica, Polygonum glabrum and Cleome monophylla are used as vegetables. The tender stem of Cissus quadrangularis along with salt, chillies, tamarind and other ingredients is used for the preparation of chutney which is having digestive property and used in making pickles as well. In this preparation all the ingredients are ground in to paste and require no cooking. Underground parts Underground parts of plants such as tubers and roots of six species belonging to five genera under five families are considered as eatables (Table 4). Underground part of Colacasia esculenta, tubers of Dioscorea

alata and Dioscorea oppositifolia are used for food preparations along with ingredients. Pickles are prepared from the tubers of Decalepis hamiltonii. Roots of Crataeva religiosa are used as adjuvant in order to provide aroma and taste to the food preparation. Flowers Flowers of Sesbania grandiflora are consumed as leafy vegetables along with its leaves. Flowers of Tamarindus indica are used for making chutneys along with other ingredients. It is consumed as fresh preparation and requires no cooking (Table 5). In addition to the above plants, the plants under cultivation such as Eleusine coracana, Helianthus annus, Manihot utilissima, Oryza sativa, Panicum miliaceum, Panicum milliare, Saccharum officinarum, Setaria italica, Sorghum vulgare, Zea mays etc., are some of the common sources of food for their day-today life.

Table 2. List of edible leaves used by Malayali Tribes of Kalrayan hills, Salem district, Tamil Nadu Botanical name No. 01.

Acacia pennata (L.) Willd.

03.

Alternanthera sessilis (L.) R. Br. ex DC. Amaranthus caudatus L.

04.

Amaranthus spinosus L.

05.

Amaranthus tricolor L.

06.

Asclepias curassavica L.

07.

Bacopa monnieri (L.) Pennell. Cassia tora L.

02.

08.

Vernacular name Kokki Mullu / Indu Mullu Ponnanganni Keerai Thandu Keerai Mullu Keerai

Family Mimosaceae Amaranthaceae Amaranthaceae Amaranthaceae

Thandu Keerai Kuruthi Poo

Amaranthaceae

Brammi

Scrophulariaceae

Satti Thuvarai

Caesalpiniaceae

Asclepiadaceae

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Used for Leaves are used as greens. Leaves are used as greens. Leaves are used as greens. Leaves are used as greens. Leaves are used as greens. Leaves and tender stem are used as greens. Leaves are used as greens. Tender leaf and tender fruit are used as greens and vegetables


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09.

Celosia cristata L.

Pannai Keerai Ellu Sakkalathi

10.

Cleome monophylla L.

11.

Cocculus hirsutus (L.) Diels.

Kattukodi

12.

Commelina benghalensis L.

13.

Crotalaria shevaroyensis Gamble

14.

Delonix elata (L.) Gamble

Kaanam Vaalai Thukkan Chedi (Kaattu Thuvarai) Vaadha Narayana Maram

15.

Digera muricata Mart.

16.

Ficus virens Aiton

17.

Hibiscus sabdariffa L.

Thoiya Keerai Erali Maram

Amaranthaceae

Leaves are used as greens. Capparidaceae Leaf and tnder stem are cooked and eaten separately or with other vegetables. Menispermaceae Leaves are used as greens. Commelinaceae Leaves are used as greens. Caesalpiniaceae Fresh leaves cooked as greens.

Caesalpiniaceae

Amaranthaceae Moraceae

Malvaceae

19. 20.

Kendi Pulichai Hibiscus surattensis L. Kaatu Pulichai Marsilea quadrifolia L. Aarai Keerai Murraya koenigii (L.) Spreng. Karivepilai

21.

Oxalis corniculata L.

Puliyarai

Oxalidaceae

22.

Passiflora subpeltata Ortega.

Malai Kovai

Passifloraceae

23.

Polygonum glabrum Willd.

Attarali

Polygonaceae

24.

26.

Tamarindus indica L.

Agathi Keerai Mana Thakkali Puli

Fabaceae

25.

Sesbania grandiflora (L.) Poiret. Solanum nigram L.

18.

Malvaceae Marseliaceae Rutaceae

Solanaceae Caesalpiniaceae

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Tender leaves are used for the preparation of Chutney. Leaves are used as greens. Young leaf buds and stipules are cooked as greens. Leaves are used as greens. Leaves are cooked and used. Leaf is used as greens Leaves are used as adjuvant to provide aroma and taste to the food preparations. Leaves are used as greens. Leaves are used as greens. Tender leaf and tender fruit are used as greens. Leaf and flower are used as greens. Leaves used as greens. Tender leaves and flowers are eaten fresh by children and also used for the preparation of chutneys.


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Table 3. List of edible stems used by Malayali Tribes of Kalrayan hills, Salem district, Tamil Nadu Botanical name No. 01.

Asclepias curassavica L.

Vernacular name Kuruthi Poo

Family

Used for

Asclepiadaceae

Tender stem and leaves are used as greens. Tender stem is used for making food items.

02.

Cissus quadrangularis L.

Pirandai

Vitaceae

03.

Cleome monophylla L.

Ellu Sakkalathi

Capparidaceae

04.

Polygonum glabrum Willd.

Attarali

Polygonaceae

Tender stem and leaves are cooked and eaten separately or with other vegetables. Tender stem and leaves are used as greens.

Table 4. List of edible underground plant parts used by Malayali tribes of Kalrayan hills, Salem district, Tamil Nadu Botanical name No. 01. Colocasia esculenta (L.) Schott.

Vernacular name Chaembu

Family Araceae

Used for

02.

Crateva religiosa G. Forst.

Mavalli maram

Capparidaceae

03.

Mavilangum

Apocynaceae

04.

Decalepis hamiltonii Wight & Arn. Dioscorea alata L.

Vethala Kodi

Dioscoreaceae

Young petiole and underground part of stem are cooked and eaten. Root is used as ingredient for aroma in food items. Tuber is used for making pickles. Tuber is boiled and eaten.

05.

Dioscorea oppositifolia L.

Dioscoreaceae

Boiled tubers are edible.

06.

Ipomoea batatas (L.) Lam.

Kattu Valli Kodi. Sakkarai Valli Kizhangu

Convolvulaceae

Eaten fresh or boiled.

Table 5. List of flowers used for edible purposes by Malayali Tribes of Kalrayan hills, Salem district, Tamil Nadu No. 01.

02.

Botanical name Sesbania grandiflora (L.) Poiret.

Vernacular Family name Agathi Fabaceae Keerai

Tamarindus indica L.

Puli

Used for Flowers and leaves are used as greens.

Caesalpiniaceae Flowers and tender leaves are eaten fresh by children and also used for the preparation of chutneys. Requires no cooking.

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CONCLUSION The present study reveals the utilization pattern of wild edible plants by Malayali tribes of Kalrayan hills, Salem district, Tamil Nadu, India. They are knowledgeable in utilizing plants in the form of fresh fruits and seeds. They also have good acquaintance on various parts of the plant to be stored and conserved for future uses. Few plant species are used as substitutes for staple food and are used as minor items in normal daily diet. Apart from these some plant parts are important as major food at the time of food scarcity. As the present younger generations are having least interest and availability of fewer documents on valuable traditional knowledge of elder people, it is to be documented for the future

generations and there is much scope for modern agronomic researches in order to improve the conservation of wild edibles. ACKNOWLEDGEMENT One of the authors (MK) is thankful to The Chancellor, Vinayaka Missions University, Salem for providing facilities and tribal people of the study area who generously shared their knowledge on plants. The authors also grateful to Dr. R. Prabakaran, Vivekanandha College of Arts and Sciences (W), Tiruchengode for his help in identification of the plant species. A special word of gratitude for tribal informant Mr. A. Murugesan who helped the author a lot during the course of the study.

REFERENCES Alagesaboopathi C (2011). Ethnobotanical studies on useful plants of Kanjamalai hills of Salem district of Tamil Nadu, Southern India, Archives of Applied Science Research., 3 (5): 532–39. Arul Pragasan L, Parthasarathy N (2009). List of species, Angiosperms, tree species in tropical forests of southern Eastern Ghats, Tamil Nadu, India. Check List 5(3): 542–569. Gamble JS, Fischer CEC (1935). Flora of the Presidency of Madras, London, Vol. 1– 3, Adlard and Son, Ltd., Calcutta. Jain SK (1987). Ethnobotany, its scope and various sub-disciplines, In: A manual of Ethnobotany. S.K. (Ed). Scientific publishers Jodhpur. pp 1–11. Jeyaprakash K, Ayyanar M, Geetha KN, Sekar T (2011). Traditional uses of medicinal plants among the tribal people in Theni District (Western Ghats), Southern India, Asian Pacific Journal of Tropical Medicine, 1(1): 20–25.

Kadavul K, Dixit AK (2009). Ethnomedicinal studies of the woody species of Kalrayan and Shervarayan Hills, Eastern Ghats, Tamil Nadu. India Journal of Traditional Knowledge, 8(4): 592–597. Kadavul K, Parthasarathy N (2001). Population analysis of Alphonsea sclerocarpa Thw. (Annonaceae) in the Kalrayan hills of Eastern Ghats, India. International Journal of Ecology and Environment, 27: 51–54. Kalaiselvan M, Gopalan R (2014). Ethnobotanical studies on selected wild medicinal plants used by Irula tribes of Bolampatty valley, Nilgiri Biosphere Reserve [NBR], Southern Western Ghats, India. Asian Journal of Pharmaceutical and Clinical Research, 7(1): 22–26. Matthew KM (1983). The Flora of Tamil Nadu Carnatic, Vol. 1-3 (The Rapinat Herbarium, St. Joseph’s College, Tiruchirapalli, India).

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Prabakaran R, Senthil Kumar T, Rao MV (2013). Role of Non Timber Forest Products in the Livelihood of Malayali tribe of Chitteri hills of Southern Eastern Ghats, Tamil Nadu, India, Journal of Applied Pharmaceutical Science, 3(5): 56–60. Rekha

Rekha

R, Senthil Kumar S (2014a). Ethnobotanical plants used by the Malayali tribes in Yercaud hills of Eastern Ghats, Salem District, Tamil Nadu, India, Global Journal of Research on Medicinal Plants and Indigenous Medicine, 3(6): 243–251. R, Senthil Kumar S (2014b). Ethnobotanical notes on wild edible plants used by Malayali tribals of Yercaud hills, Eastern Ghats, Salem District, Tamil Nadu. International Journal of Herbal Medicine, 2(1): 39– 42.

Source of Support: NIL

Revenue Department Reports (2011). Legislative Assembly Election Voters list, Kalrayan hills, Pethanaikenpalayam Panchayat Union, Salem district. Sakthivel R, Manivel M, Jawahar Raj N, Pugalanthi V, Ravichandran N, Vijay D Anand (2010). Remote sensing and GIS based forest cover change detection study in Kalrayan hills, Tamil Nadu, J. Environ. Biol., 31(5): 737–747. Sakthivel R, Manivel, M, Raj NJ, Pugalanthi V, Raju DK (2006). Role of remote sensing in geomorphic mapping: A case study from Kalrayan hills, parts of Eastern Ghats, Tamil Nadu. Indian Journal of Geomorphology, 11: 103– 112. Yesodharan K, Sujana K A (2007). Wild edible plants traditionally used by the tribes in the Parambikulam Wildlife Sanctuary, Kerala, India. Natural Product Radiance, 6 (1):74–80

Conflict of Interest: None Declared

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 247–252 ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal

Review Article NYAYA AND ITS RELEVANCE IN AYURVEDA Manjusha A T1*, Haroon Irshad2, Ramadas P V3, Jaya Shankar Mund4 1

PG Scholar, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O., Kollam Dist, Kerala, India, 690525 2 Assistant Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O., Kollam Dist, Kerala, India, 690525 3 Associate Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O., Kollam Dist, Kerala, India, 690525 4 Professor & H.O.D., Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O., Kollam Dist, Kerala, India, 690525 *Corresponding author: E-mail: manjushamithun@gmail.com; Mobile: +91 8547568838

Received: 12/10/2015; Revised: 15/12/2015; Accepted: 20/12/2015

ABSTRACT The simple metaphors used by the ancient people in the colloquial language later technically termed as Nyaya. Afterwards it is used as a tool to define many difficult concepts in a simplified manner even for the common people. Nyayas are widely accepted as an authorized tool to express the ancient scientific principles. In Ayurvedic texts, mostly the commentators use Nyayas to make the learner understand the concepts in a better and apparent way. The understanding of Nyaya is very much necessary to get clear knowledge about the hidden concepts. The present review emphasizes on various Nyaya and its importance in understanding the basic principles of Ayurveda. Some of such important Nyayas used are - Kakadanta Pareeksha Nyaya, Go-Balivarda Nyaya, Go Dohana Nyaya etc-. KEYWORDS: Nyaya, Maxim, Kakadanta Pareeksha Nyaya, Go-Balivarda Nyaya, Go Dohana Nyaya, Shilaputraka Nyaya, Bhrtyavat Nyaya

Cite this article: Manjusha A T, Haroon Irshad, Ramadas P V, Jaya Shankar Mund (2015), NYAYA AND ITS RELEVANCE IN AYURVEDA, Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 247–252

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 247–252

INTRODUCTION „Ayurveda‟ is a comprehensive health science dealing with its own fundamental principles. To understand these fundamental principles, Acharyas adopted several methods to make common people understand the Shastra (science). One of the most relevant method is the application of Nyaya (maxim) in the Shastra (science). So Nyayas act as essential tool for better understanding, analysis and application about the concepts in Ayurveda. A Nyaya (maxim) is “an expression of well known truth or principle” (Raja Radha Kanta Deva, 1967). In Sanskrit, maxim is recognized under the term of Nyaya. 'Maxim' cannot be taken exactly as the equivalent of Nyaya, but adopted it because many great scholars had already done so (Colonel G.A.Jacob, 1911). Nyaya has a range of meanings from maxim to reason and logic, even to justice and common sense. In this case, an ambiguity is preserved by the commentators as to whether Nyaya means reasoning or a maxim. The two meanings are related with each other; in such a way that reasoning proceeds through the critical application of maxims. The term Nyaya in broad, general, and abstract sense is nothing but reasoning; but when made narrow, particular, and concrete, it becomes a maxim. Both senses are relevant to the interpretation of the verse. Hence the term Nyaya is to be understood with its different interpretations and usefulness in Ayurveda. In this paper, an attempt has been made to review the concept and utility of Nyaya which leads to its relevance in ayurveda.

easy tool for the clarification of the views what they want to put forth in their Sutras. Later the commentators of these Sutras integrated a number of Nyayas to explore the exact meaning of the actual verses. The Nyayas are of two types: (Mahesh Vyas, 2013) 1) Loukika Nyaya 2) Shastriya Nyaya. Loukika Nyayas are the one which are used by the common public in day today life where as Shastriya Nyayas are the one which are used by the authors of the treatise to explore their concepts. Most commonly by using the meaning and gist of Loukika Nyaya, the Shastriya Nyayas were put forth by the Granthakaras (Mahesh Vyas, 2013). The Nyayas like Dandapoopa Nyaya, Munjadisheekoddharana Nyaya, Simhavalokana Nyaya, Sthalipulaka Nyaya, Shakhachandra Nyaya, Kupamanduka Nyaya etc are commonly used in literature as well as day to day life (Mahesh Vyas, 2013; Nyayavali – Sanskrit maxims and proverbs; Colonel G.A.Jacob, 1911). The purpose of Nyaya in Veda, Upanishad, Darshana or in Sanskrit literatures is to beautify the literature. In Ayurveda, maxims were preferred to understand the hidden concepts clearly, to determine various diseases, for differential diagnosis of the diseases, to administer different treatment modalities and to use various drugs in treatment (Vyas MK, Dwivedi R., 2014). Definition of the term Nyaya with its interpretations: •

Brief History of Nyaya Nyayas (maxims) are specifically used when characterizing a situation. Explanation of Nyaya is found from Vedic period to Purana, Upanishad, Kavya, Darshana etc. Ayurveda, being the Upaveda of Atharvaveda, also explains various maxims to enlighten their treatise and for the easy understanding of the topics. As these maxims are commonly used by the people, Ayurvedacharyas found it as an

Mimamsa Nyaya Prakasanam, interpreted Nyaya as the Tatva (truth) with logic (Vettinad Sreedharan Nair, 1989). An important rule of interpretation in Hindu law from the Yajnavalkyasmriti (Y.S.) deals with how to resolve the situation in which two authoritative rules contradict one another. There it is mentioned that when there is a conflict between two Smrti texts, Nyaya (maxim) is stronger than Vyavahara (practice) (Donald R. Davis, Jr., 2007).

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In the commentary, Voeramitrodaya at Dharmakosa Varnasramadharmakanda, 1.85, stated that Nyaya means reasoning that establishes the scope of each respective rule (Donald R. Davis, Jr., 2007). Other commentaries like such as Mitaksara, and Apararka at Dharmakosa Varnasramadharmakanda, 1.82 and 1.84, respectively, connect Nyaya with specific maxims of the grammatical and Mimamsa traditions that are used to resolve conflicts between rules. (Donald R.Davis, Jr., 2007) In different dictionaries and books, Nyaya is interpreted with many meanings. Some of them are a. That into which a thing goes back i.e., an original type, standard, method, rule, a general or universal rule, model, axiom, system, plan, right or fit manner or way, fitness, propriety (Monier Monier Williams, 1951). b. A law suit, legal proceeding, judicial sentences, judgement (Monier Monier Williams, 1951). c. A logical or syllogistic argument or inference (Monier Monier Williams, 1951). d. A system of philosophy delivered by Gautama (Monier Monier Williams, 1951). e. Likeness, analogy, a popular maxim or apposite illustration (Monier Monier Williams, 1951).

In a compilation of Nyayas, it is explained that the Nyayas can be dealt under three distinct heads, and are either Illustrations (Dristanta), Rules, or principles (as in the case of Paribhasas), Topics (Adhikaras) (as in the case of the Kapinjala Nyaya) (Colonel G.A.Jacob, 1911). Upama (resemble or likeness or simile), Udhaharana (example), Drishtantha (Illustrations) etc. are the Swarupa Nyayas (form or shape of Nyayas) (Aswin, 2003).

SOME IMPORTANT NYAYAS EXPLAINED IN AYURVEDIC CLASSICS In Samhitas, we can see an abundant use of Nyaya for the clarification of their verses. The commentators also used it in a large number. Some of the important Nyayas explained in Ayurvedic classics are Kakadanta Pareeksha Nyaya It is the maxim of the examination of a crow's teeth (Colonel G.A.Jacob 1911; Nyayavali – Sanskrit maxims and proverbs). It is used to denote any useless and manifestly fruitless task (Nyayavali – Sanskrit maxims and proverbs). Kaakadanta means the teeth of a crow. Actually, there are no teeth for a crow. So, examining a crow‟s teeth is a useless and fruitless task. Some other Nyayas which give the similar meaning are Vandhyaa Maithuna Nyaya, Jala Taadana Nyaya, Sikataa Taila Nyaya, Pavana Taadana Nyaya, Carvita Carvana Nyaya, etc. (Aswin, 2003). Acharya Cakrapani, while explaining the necessity of specifying the subject and object of the science in the very beginning of the chapter, quoted that; Intelligent people are not motivated towards the study of something indistinct like „ka’, „ca’, „ta’, „pa’, etc., nor even towards something distinct but useless like examination of the teeth of a crow (Kakadanta Pareeksha Nyaya). It is, therefore, necessary to specify the subject and object of the science in the very beginning. As it has been said, “people, whose efforts are slackened due to the ignorance of the subject and the object of the exposition, do not care to study even a small treatise.” (Acharya YT, 2013; Ram Karan Sharma & Vaidya Bhagwan Dash, 2006). Here with the help of this Nyaya, Chakrapani highlights the uselessness of a Shastra, if the subject and the object are not mentioned. Go-Balivarda Nyaya It is the maxim of the cattle and the bull (Colonel G.A.Jacob, 1911; Nyayavali – Sanskrit maxims and proverbs). The origin of the maxim lies in this that the word cow signifies both a male cow and a female cow;

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but ordinarily it is used in the sense of a female cow; and a different word “bull" is used to mean a male cow to distinguish it from the female cow. Similarly the ordinary acceptance of a word is not always what it strictly or derivatively signifies (Nyayavali – Sanskrit maxims and proverbs). Similar explanation is found in Brahmana Vasishta Nyaya and Brahmana- Parivraajaka Nyaya (Aswin, 2003). For deriving the meaning of the word Anantapaaram, Acharya Cakrapani used this Nyaya (Acharya YT, 2013). The word meaning of Paaram is boundary or to reach the end (Monier Monier Williams, 1951). Aparam means having nothing beyond or after (Monier Monier Williams, 1951). Anantha means endless or boundless and Anantapaaram‟s word meaning is of boundless width (Monier Monier Williams, 1951). But with the help of Gobalivarda Nyaya, we get the meaning of Param as Aadi/beginning. Thus Anantaparam can be understood as without Aadi and Anta (without origin and end). Here the ordinary acceptance of a word is not followed, but the meaning is derived out through the Nyaya.

that is not done in other cases. The Godohana is therefore used as an illustration of something which is occasionally, and not universally, connected with an act or performance as an essential part of it (Colonel G.A.Jacob, 1911). In the context of types of causative factors of diseases, Acharya Gangadhara (Kaviraja Shree Narendranath Sengupta & Kaviraja Shree Balaichandra Sengupta, 2009) used Godohana Nyaya, while explaining one of the factor Parinama (seasonal vagaries), for the clarification of Subhaasubha Karma Phala (result of good and bad deeds). With this Nyaya, Acharya Gangadhara says that it is occasional that the Subhaasubha Karma (good and bad deeds) or Dharmadharma Phala (results of righteous and unrighteous deeds) may be having Kaalaantra Phala (delayed effects) or Sadhya phala (immediate effect), it is not universal to be Kaalaantra Phala (delayed effect), it can be Sadhya phala (immediate effect) also. Acharya used this Nyaya in occasions where something is illustrated occasionally and not universally. Shilaputraka Nyaya

In the context of explaining the Malayanani (excretory orifices), to clarify the meaning of the word dushta, Acharya Cakrapani and Acharya Gangadhara have used this Nyaya (Acharya YT, 2013; Kaviraja Shree Narendranath Sengupta & Kaviraja Shree Balaichandra Sengupta, 2009). It is said that Malaayana get affected by the dushti and Maatradhikyata of Mala. Dushti is of two types by Adhikya and Ksheenata. In this context, Adhikya (increase) is mentioned. Here Gobalivarda Nyaya is taken to derive the contextual meaning of the word Dushta as Ksheena (decrease). Likewise, Acharya has used this Nyaya in several occasions where there is a need of deriving a significant meaning other than an ordinary sense of meaning. Go Dohana Nyaya This is the simile of the milk-pail. A person performing Yagna who wishes for cattle must bring the water for Yagna in a milk-pail. But

This is the maxim of a big stone is made into small pieces. Shila means a stone or rock. Putra means son (Monier Monier Williams, 1951). This Nyaya means when a big stone is made into small pieces, though the size differs from big to small, their quality will be the same (Mahesh Vyas, 2013). While explaining the evolution theory, this Nyaya has been used. Ayurveda accepts the production of the universe begins with Avyakta which is having three basic qualities like Satva, Raja and Tama. From this Mahat is produced and then the Ahankara which is of three types. From these, eleven Indriyas (sense organs) and the five basic elements has been produced. All the later products too have three basic qualities, though named separately. The Avyakta, Mahan etc though explained separately but basically produced out from similar things that is Trigunas/ three basic qualities. (Acharya Y.T., 2012; Mahesh Vyas, 2013). Thus with the help of this Nyaya, Acharya find a clear cut explanation of evolution theory in Ayurveda.

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Bhrtyavat Nyaya This Nyaya means a servant who is dedicated to his master, do the Karya of the master, and will not do his own Karya which is unfavourable to the master. Acharya Arunadatta while explaining the Madhu guna discusses about the Yogavahi nature of Madhu, using this Nyaya (Bhisagacharya Harishastri Paradkar, 2009). Here Acharya explains that Yogavahi nature of the Madhu is just like the servant, when it is added with Madanaphala, it accentuate the action of Madanaphala ie, Vamana (emetic), leaving its property as Vamana nivaraka. When Madhu is added with Haritaki, it accentuate the action of Haritaki i.e., Virechana (purgative), leaving its property Sthambana. This all shows the Yogavahi nature of Madhu. Thus, with the help of this Nyaya, Acharya beautifully explained the Yogavahi guna. CONCLUSION Nyaya in a broad and general sense is reasoning, but when made narrow and particular, it becomes a maxim. Both senses are relevant to the interpretation of the verse. They are used for resolving the conflict between the rules with logic and reasoning. It is cited on the basis of Drishtanta, Paribhasas and Adhikaras. It is the tool used for reasoning as well as a maxim which is very much relevant for the

interpretation of the Tantra. Nyaya is one important tool used by the Ayurvedacharyas to resolve and understand the Tantra. One can get the superficial knowledge of the tantra but the Goodharthas (hidden meanings) of those verses can be understood by using various Nyayas. Ayurveda texts are scientific texts, which not only explains about medicines, but also mentions about every pinch of knowledge in this world. It will be a difficult task to present it in a beautiful manner, hence Nyayas are used. By reading the verses in the Ayurvedic texts, it helps to develop the interest in students to understand and study the concept of the Ayurveda like the interpretation of term Dusta, Yogavahi nature of Madhu etc. Nyayas are used to convey the ideas of the author easily and clearly so that even an Alpa buddhi (less intelligent) person can understand the concept without any difficulty. Research works on the subject Nyaya and its relevance should be invited. ACKNOWLEDGEMENT We acknowledge Dr. Akhilesh Shukla, Assistant professor, Dept. of Samhita, Sanskrit and Siddhanta, Amrita School of Ayurveda, Kollam for the help during the preparation of the article as well as for the suggestions to improve the article.

REFERENCES Acharya YT (2013) Charaka Samhita with Chakrapanidatta and Ayurveda Dipika Commentary, Sutrasthana 1/1, Sutrasthana 1/1, Sutrasthana 7/42–43, Varanasi: Chaukhambha Surabharati Prakashana;. pp. 1, 7, 53 Acharya Yadavji Trikamji and Narayan Ram Acharya Kavyatirtha, (2012), Sushruta Samhita with Nibandhasangraha commentary of Sri Dalhanacharya, and the Nyayachandrika Panjika of Sri Gayadasachariya on Nidana sthana, Sarirasthana 1/3,Varanasi, Chaukhamba Surbharati Prakashan, pp 338

Aswin (2003), Laukika Nyaya samgraha, Varanasi, Chaukhambha Sanskrit office, pp 1, 70–71, 103. Bhisagacharya Harishastri Paradkar Vaidya, (2009), Astanga Hridya, with Sarvangasundara commentary of Arunnadatta, and Ayurveda Rasayana commentary of Hemadri, collated by Dr. Anna Moreswar Kunte & Krishna Ramchandra Shastri Navre, Sutrasthana, 5/51–52, Varanasi, Chowkhamba Krishnadas Academy, pp 75.

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Colonel G.A.Jacob (1911), Laukika Nyayanjali. A Handful of Popular Maxims Current in Sanskrit Literature, Parts1, 2 & 3, Bombay, Nirnaya-Sagar Press, retrieved on 31-12-2013, www.sanskritebooks.org Donald R. Davis, Jr., (2007), Maxims & Precedent In Classical Hindu Law, Indologica Taurinensia, Pageno 33–34, retrieved on 4-02-2014, http://ssrn.com/abstract Kaviraja Shree Narendranath Sengupta & Kaviraja Shree Balaichandra Sengupta, Agnivesha. (2009), Charaka Samhita, Revised by Charaka and Dridhabala with the Ayurveda Dipika commentary of Srimat Chakrapanidatta and the Jalpakalpataru explanatory notes and annotations of Mahamahopadhyaya Sri Gangadhara Kaviratna Kaviraja, third edition, Sutra 7/24, Nidana 1/3, Delhi, Chaukhambha Orientalia. Mahesh Vyas (2013), Practical Applicability of Nyayas – Maxims in Ayurveda, Asian Resonance, VOL.-II (issue III), ISSN No. 0976-8602,.retrieved on 8-02-2014, www.socialresearchfoundation.com

Source of Support: NIL

Monier Monier-Williams (1951) – A Sanskrit English Dictionary, The Clarendon Press, Oxford Nyayavali – Sanskrit maxims and proverbs – with English Translation and notes., Retrieved on 4-02-2014, www.philosophy.ni. Raja

Radha Kanta Deva (1967) Sabdakalpadrum, IIIrd Edition, Varanasi: Chaukhambha Sanskrit Office

Ram Karan Sharma & Vaidya Bhagwan Dash, (2006), Agnivesa‟s Charaka Samhita, Text with English Translation & Critical Exposition, Based on Cakrapanidatta‟s Ayurveda dipika,Vol I (sutra sthana), sutra sthana 1/1,Varanasi : Chawkhamba Sanskrit Series office, pp 4–5 Vettinad Sreedharan Nair, (1989) Nyaya deepthi, S, Kottayam, National book stall. Vyas MK, Dwivedi R. (2014) Practical applicability of Nyayas- Maxims mentioned in Chakrapani tika. Ayu, volume-35 (issue 3): page no: 227–230, retrieved on 6-6-2015, www.ayujournal.org/article DOI:10.4103/0974-8520.153730.

Conflict of Interest: None Declared

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258 ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal

Review Article CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA TANTRAYUKTI Minu Chandran1*, Haroon Irshad2, Jaya Shankar Mund3 1

PG Scholar, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Clappana.P.O., Karunagapalli, Kollam, Kerala, 690525, India 2 Assistant Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O., Kollam Dist, Kerala, 690525, India 3 Professor & H.O.D., Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O., Kollam Dist, Kerala, 690525, India *Corresponding Author: E-mail: minuchandran@gmail.com

Received: 14/10/2015; Revised: 05/12/2015; Accepted: 15/12/2015

ABSTRACT The effort to acquire knowledge is necessary for the growth and development of human culture. Every branch of knowledge in the course of its transmission from generation to generation acquires a unique mode of expression and evolves a specific methodology to explain the concept to the learner. In Ayurveda, a sound knowledge of this methodology i.e. “Tantrayukti” is a desideratum for the exposition of the subject and its understanding. While going through Samhita (ancient ayurvedic classics),it can be found that some points are only implicit or some are mentioned as a pointer and some may even raise doubts in the mind of the scholar. Here lies the importance of Tantrayukti, which are used for the construction of classical texts. One should interpret the Samhita with the help of these Tantrayukti to understand the science in an apparent way. Pradesa Tantrayukti is one among the 40 Tantrayukti explained by different Acharyas. It is widely used by our Acharyas while constructing the Samhita so that they can make it concise and precise. Even in the field of research, we are using the logic of Pradesa Tantrayukti knowingly or unknowingly. This review article highlights the importance of Tantryukti in exploring the Samhitas. Also, the paper stresses the utility of Pradesa Tantrayukti, in understanding the concepts in classical texts and applicability in research. KEY WORDS: Tantrayukti, Pradesa Tantrayukti, Samhita

Cite this article: Minu Chandran, Haroon Irshad, Jaya Shankar Mund (2015), CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA TANTRAYUKTI, Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 253–258

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258

INTRODUCTION Ayurveda, the most ancient medical science deals with the preventive and curative aspects of disease by its own principles and approach. In Ayurveda, Samhitas are like treasures of knowledge which should be interpreted scientifically to get correct knowledge. The theoretical knowledge and its practical application are considered to be the two wheels of the chariot of science (Acharya Y T, 2013). It is important to interpret the cardinal principles of Ayurveda logically and scientifically. But it is not easy to understand these principles by everyone as some are hidden, partially expressed or explicitly mentioned so as to make the treatise concise, clear and precise. For this Shastrakaras (author of the text) must have used certain methodology, one such methodology is Tantrayukti. Understanding of these techniques are inevitable for the deeper study of Ayurveda. Pradesa Tantrayukti, one among the 40 Tantrayukti, is important as we can consider the whole Samhita is constructed by this logic. But in the long run on path of education and research in Ayurveda, the necessity and utility of tantrayukti is the most ignored part. Hence this study has been undertaken to explain the utility of tantrayukti by giving special emphasis to Pradesa Tantrayukti. Meaning of the word Tantrayukti Tantrayukti is defined as the methodology and technique that enables one to compose and interpret scientific treaties correctly and intelligently. In other words, it stands for the systematic approach to a scientific subject and it is this that enables one to elucidate clearly the matter on hand (N.E. MuthuSwami, 1976). The Tantrayukti can be considered as “tantrasya yukti”. The word Tantra is derived from “tanyatetanotianenaitiva” (Raja Radha Kanta Deva 1967) or from “tanuvistaare”, from which the meaning obtained, is the detailed

knowledge of the subject which can be elaborated in detail (O.P.Upadhyaya, 2009). The word Yukti is derived from the word that means “that which protects the concepts and nourishes its meaning” (O.P.Upadhyaya, 2009). Acharya Dalhana explained Tantrayukti as Tantra is that which protects the body. Treatises in fact; protect the corpus of science by protecting the theory of science (Acharya Y T, 2013). Reference of Tantrayukti in Ayurveda and other literature Tantrayukti is as ancient as the literature of Ayurveda itself. In Ayurveda literature, the first direct reference to the word Tantrayukti is available in Charaka Samhita. Dridhabala has enumerated 36 Tantrayukti in Siddhisthana (Acharya Y T, 2013). In Susruta Samhita, the topic is explained in a full chapter and detailed information is available regarding 32 Tantrayukti (Acharya Y T, 2013). Vagbhata gives a list of 36 Tantrayukti in Ashtanga Samgraha (Shivprasad Sharma, 2012) but one cannot see the term Tantrayukti in Ashtangahridaya. The important commentators who have contributed to these doctrines are Bhattara Harischandra, Chakrapanidatta, Dalhana, Indu, Arunadatta and Gangadhara. In non Ayurvedic literature the reference is available from Koutilya’s Artha Shastra (R.P. Kangle 1969) with a description of 32 Tantrayukti which is somewhat similar with Susruta Samhita. Vishnudharmottapuranam6th chapter of 3rd Khanda of this book gives references and definitions of 32 Tantrayukti and has a resemblance with that of Koutilya’s Artha Shastra. Yukti Deepika- An anonymous commentary on Sankhyakarika also mentions about 24 Tantrayukti, of which 5 are very much different and new (Ashwini V. Junjarwad, 2007).

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258

Table: 1 Tantrayuktis mentioned by different Acharyas Sl.No 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39.

Charaka Adhikarana Yoga Hetwartha Padartha Pradesa Uddesha Nirdesha Vakyasesha Prayojana Upadesha Apadesha Atidesha Arthapatti Nirnaya Prasanga Ekanta Naikant Apavarga Viparyaya Poorvapaksha Vidhana Anumata Vyakhyana Samshaya Atetaveksha Anagatveksha Swasanjna Uhya Samucchaya Nidarshana Nirvachana Sanniyoga Vikalpana Pratyutsar Uddhar Sambhava

Sushruta Adhikarana Yoga Padartha Hetwartha Uddesha Nirdesha Upadesha Apadesha Pradesa Atidesha Apavarga Vakyashesha Arthapatti Viparyaya Prasanga Ekanta Anekanta Poorvapaksha Nirnaya Anumata Vidhana Anagatavekshana Atikrantavekshan Samshaya Vyakhyana Swasanjna Nirvachana Nidarshana Niyoga Vikalpa Samucchaya Uhya

Koutilya Adhikarana Vidhana Yoga Padartha Hetwartha Uddesha Nirdesha Upadesha Apadesha Atidesha Pradesha Upamana Arthapatti Samshaya Prasanga Viparyaya Vakyashesha Anumata Vyakhyana Nirvachana Nidarshana Apavarga Swasanjna Poorvapaksha Upamana Ekanta Anagatavekshana Atikrantavekshan Niyoga Vikalpa Samucchaya Uhya

Vishnudharmottapurana

Adhikarana Yoga Padartha Hetwartha Uddesha Nirdesha Upadesha Apadesha Pradesa Atidesha Apavarga Vakyashesha Arthapatti Prasanga Ekanta Anekanta Poorvapaksha Nirnaya Vidhana Viparyaya Atikrantavekshan Anagatavekshana Samshaya Ativyakhyana Anumata Swasanjna Nirvachana Dristanta Niyoga Vikalpa Samucchaya Uhya

40.

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Charakanyasa Adhikaranaa Yoga Hetwartha Padartha Uddesha Nirdesha Atidesha Upadesha Apadesha Pradesa Nirnaya Arthapatti Vakyashesha Prayojana Prasanga Ekanta Anaikanta Viparyaya Apavarga Poorvapaksha Vidhana Anumata Samshaya Vyakhyana Pariprashna Vyakarana Ateetaveksha Anagataveksh Swasanjna Uhya Samucchaya Nidarshana Nirvachana Niyoga Vikalpa Pratyutsar Uddhar Sambhava Vyutkrant Abhidana Hetu


Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258

Utility and importance of Tantrayukti All the Acharyas have explained about the need and utility of Tantrayukti from which one can understand its importance. Any theory has two basic aspects, one dealing with the entities it accepts and the other dealing with the linguistic organization of theoretical statements. In Shastras, these two entities are fulfilled with the help of Tantrayukti. The main purpose of Tantrayukti is Vakya yojana (connecting the sentences to obtain correct meaning e.g.:-Yoga, Uddesa, Nirdesa) and Artha yojana (clarification and appropriation of hidden ideas.eg:- Adhikarana, Padartha) (Shivprasad Sharma, 2012). The appropriate meanings of words and statements which are briefly made, which have more meanings than one, which have been used cleverly, which give ambiguous meanings etc. can be determined with good knowledge of Tantrayukti (N.E MuthuSwami, 1976). Tantrayukti is also helpful in contradicting the false statements made by opponents and to establish one’s own view (Acharya Y T, 2013). Charakacharya says, by knowing Tantrayukti not only one can understand the Ayurvedic texts but also the other texts in the universe (Acharya Y T, 2013). While going through the Samhitas one could understand some points are Avyakta (unclear), Lesokta (briefly explained), Leena (hidden), Vyatyasa (difference in opinion) etc. But all these points are to be made clear and understood by an intelligent physician with the help of Tantrayukti (Shivprasad Sharma, 2012). By citing the importance of Tantrayukti in understanding Samhitas, Acharya Charaka has stated, even studying various Samhitas, a physician does not grasp their ideas without the knowledge in Tantra yukti, as one does not acquire wealth on the loss of fortune (Acharya Y T, 2013). Even Acharya Susruta has considered Tantrayukti Adhyaya as one among the four Tantrabhooshana chapters and other three being the Rasabhedavikalpa, Svasthavrutta, Dosabhedavikalpa which can be

considered as the core of Ayurveda (Acharya Y T, 2013). Pradesa tantrayukti The word Pradesa in Sanskrit is derived from “pupradisyateiti” (Raja Radha Kanta Deva, 1967). Meaning of Pradesa can be considered as pointing out, showing, indication, and direction (Monier Monier- Williams, 1993). Definition of Pradesa Tantrayukti according to different Acharyas 1. Pradesa (extension of past to the present): when some present idea is supported by the past facts it is known as Pradesa such as This surgeon had extracted the Shalya (foreign body) of Devadatta. Hence, he would do similarly in the case of Yajnadatta (Acharya Y T, 2013). 2. Partial statement (stating only some aspect) of the topic which can’t be wholly exposed because of its extensiveness is known as Pradesa. Ex: Anupana is described partially with reference to those which are most commonly used and the others are to be inferred by scholar (Acharya Y T, 2013). 3. When it is difficult to provide a full account of something, authors give a partial account. Here the reader is supposed to understand the rest too from the partly provided information. For example, in Ashtanga hrdaya Sootrasthana 5/11, it is mentioned as, “So far the groups of liquid substances such as that of water, milk, sugarcane juice, etc. are briefly explained”. So on applying Pradesa Tantrayukti the rest should be understood (Pt.Hari Sadasiva Sastri Paradakara, 2012). 4. Neelamegha defines Pradesa as elaborating a brief statement made at a particular place with details from other places (N.E Muthu Swami, 1976). Hence, we can understand Pradesa Tantrayukti as, substantiating the present idea with past evidence or stating a subject partially due to the extensiveness of it.

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258

Importance of Pradesa understanding Samhitas

Tantrayukti

in

Sankshepata or brevity of expression is one of the salient features of all ancient classics. Many implications and inferences were left off for the intelligent reader to derive for himself. Elaboration can thus be avoided. Samhitas itself are the best example for Pradesa Tantrayukti as many matters are only guided by Acharyas, the rest is the duty of the scholar to understand. It gives the responsibility to the scholar, to use their intellect to understand the untold matters of a particular subject. Also the reader is free to use his intellect and logic to incorporate the extra part according to the situation. Even though there are hundreds of diseases which cannot be even named, only limited numbers of chapters are explained by Acharya Charaka in Nidana Sthana. The Sthana is meant for the diagnosis of not merely eight diseases, but for all kinds of disorders that are prevalent today. By using the logic Pradesa Tantrayukti, Acharya had discussed some of the diseases and its nidana panchaka, through which the rest should be understood by the scholar. So those who know about this logic, will never get a doubt, whether the diseases, which are prevalent today are discussed in Samhitas or not. Vatajananatmajavikaras are 80, but it can be innumerable which should be understood with the help of Pradesa Tantrayukti (Acharya Y T, 2013). Dashemani (Acharya Y T, 2013) are the aggregation of 10 sample drug acting in the same way. But it does not mean there are no such other dravyas that have the same action. Acharya has stated some examples, with the help of these examples; the scholar can use the rest in practice. If we go with the definition of Pradesa Tantrayukti of Susruta Samhita i.e. the present hypothesis is supported by adopting the past or

previous data, it has got a great importance in the field of management. For example, it has been quoted that by using Brahma Rasayana the Maharshis like Vaikhanasa and Balyakhilya got strength and longevity (Acharya Y T, 2013). If this can be used in the present era, it has to produce the same effect. The Pradresh Tantrayukti explains that the medicaments or the principles which were established previously for the treatment of ailments will be effective in future also for the management of similar conditions. Applicability in Research It is difficult to carry out a research work in the whole population or a big population. Hence, one should select a sample from the population for the purpose of the study. Here also due to extensiveness we are leaving the whole population and conducting the study in a sample and applying it to the whole population. Here the researcher is using the Pradesa Tantrayukti to apply the result obtained from the sample to the whole population. In research, the results of the previous studies are taken as evidence for the present study. For example, the clinical experiments should be supported by the results of the preclinical study. The method of supporting the recent study with the results from earlier studies can be considered as one of the applications of Pradesa Tantrayukti. CONCLUSION Tantrayuktis are important and essential techniques to grasp the true meaning of the Samhitas. They help to read between the lines and act as tools in different areas of research. Pradesa Tantrayukti is one of the important Tantrayukti using which the Samhitas are made. It is one of the technical tools that help to decode the Indian scientific texts which are mainly in the form of verses. It is the responsibility of the scholars to expose such significant concepts stored in the treasure house of knowledge.

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258

ACKNOWLEDGEMENT We acknowledge Dr. Akhilesh Shukla, Assistant professor, Dept. of Samhita, Sanskrit

and Siddhanta, Amrita School of Ayurveda, Kollam for the help during the preparation of the article as well as for the suggestions to improve the article.

REFERENCES Acharya Y T (2013), Charaka Samhita by Agnivesa revised by Charaka and Dridhabala with the Ayurveda Dipika Commentary of Chakrapanidatta, Varanasi, Chaukhambha Surabharati Prakashana. Acharya Y.T, Narayan Ram Acharya (2013),Susruta Samhita of Susruta with the Nibandhasangraha Commentary of Sri Dalhanacharya and the Nyayachandrika Panjika of Sri Gayadasacharya on Nidanasthana, Varanasi, Chaukhambha Surabharati Prakashana. Ashwini V. Junjarwad (2007), Utility of Tantrayukti in the interpretation of Samhita with special reference to brihatrayee, Dissertation submitted to the Rajiv Gandhi University of Health Sciences, Karnataka, Bangalore.

Source of Support: NIL

Monier Monier Williams (1993), A Sanskrit English Dictionary, The Clarendon press, oxford, Delhi, Sri Satguru publications. N.E MuthuSwami, C.Ushakumari, S.R.Sreeja (1976), Vaidyanatha Neelamegha’s Tantra Yukti Vichara, Trivandrum Publication Division of Govt Ayurveda College. O.P.Upadhyaya (2009), Ayurvedopajivaka Siddhanta, Varanasi, Chaukambha Sanskrit Bhawan. Raja

Radha Kanta Deva Sabdakalpadrumam, IIIrd Varanasi, Chaukhambha Office.

(1967), Edition, Sanskrit

R.P.Kangle (1969), Kautilya’s Arthasastra, Delhi, Motilal Banarsidass Publishers. Shivprasad Sharma (2012), Ashtangasamgraha of Vrddha Vagbhata with the Sasilekha Sanskrit commentary by Indu,Varanasi, Chowkhamba Sanskrit Series Office.

Conflict of Interest: None Declared

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