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INDEX – GJRMI - Volume 5, Issue 11, November 2016 INDIGENOUS MEDICINE Moulika Siddhanta – Review - Ayurveda ELUCIDATION OF NIRDESHA CHATUSHKA (QUADRATE OF SUGGESTION/INDICATION) OF CHARAKA SAMHITA THROUGH TANTRAYUKTI Sujata P Dhoke*, Mohankrishna Dwivedi, Mithilesh kumar Sah, Hitesh A Vyas, Mahesh K Vyas
274–285
Cover Page Photography: Dr. Hari Venkatesh K.R. Plant ID: Flower of Manoranjitham (Siddha) [Artabotrys zeylanicus Hook.f. & Thomson]* of the family Annonaceae; Place: Koppa, Chikkamagalur District, Karnataka, India *Botanical Name validated from www.theplantlist.org as on 30/11/2016
Global J Res. Med. Plants & Indigen. Med. | Volume 5, Issue 11 | November 2016 | 274–285 ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal
Review article ELUCIDATION OF NIRDESHA CHATUSHKA (QUADRATE OF SUGGESTION/INDICATION) OF CHARAKA SAMHITA THROUGH TANTRAYUKTI Sujata P Dhoke1*, Mohankrishna Dwivedi2, Mithilesh kumar Sah3, Hitesh A Vyas4, Mahesh K Vyas5 1
PhD Scholar, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India. Lecturer, Department of Rasashastra and Bhaishajya Kalpana, Prabuddha Ayurvedic Medical College Hospital and Research Center, Lucknow 3 Lecturer, Sharirakriya Department, National Ayurveda Research and Training Center, Kirtipur, Kathnmndu, Nepal. 4 Associate Professor, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India. 5 Professor and HOD, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India. *Corresponding Author: sujubasic@gmail.com 2
Received: 09/08/2016; Revised: 26/10/2016; Accepted: 15/11/2016
ABSTRACT Ayurveda is the ancient science of life which is helpful for prevention of disease and maintenance of health. For the depth understanding of this Science there are so many teaching, planning and learning technique mentioned in classics like Tantrayukti, Tacchilya, Kalpana, Arthashraya, Tantraguna. Tantrayukti is a tool for understanding of the Classics in proper manner. Sutrasthana of Charaka Samhita narrates in Chatushka methodology such as Bhaishajya Chatushka (quadrate of medicine), Roga Chatushka (quadrate of Disease), Swastha Chatushka (quadrate of health), Nirdesha Chatushka (quadrate of suggestion) etc. The aim of this work is to understand the Nirdesha Chatushka for its better application with the help of Tantrayukti. For this study, the material was collected from different Ayurveda classics, scholarly articles, books, journals and information on internet have been referred. Nirdesha Chatushka of Sutrasthana mentioned the ethics and rules for Vaidya (physician), Paricharaka (Nursing staff), Bhaishajya (Drug) and Rogi (patient) and also mentioned Vata, Pitta, Kapha Dosha, Kalaa (merits) and Akalaa (demerits), three pillars of life. Interpretation of Nirdesha Chatushka of Charaka Samhita with the help of Tantrayukti will give us more proper meaning which can be applied in clinical practice too. Tantrayukti is a useful tool for understanding of Classics and with the proper knowledge of classics one can apply it clinically. KEYWORDS: Chatushapada, Nirdesha Chatushka, Tantrayukti, Charaka Samhita.
Cite this article: Sujata P Dhoke*, Mohankrishna Dwivedi, Mithilesh kumar Sah, Hitesh A Vyas, Mahesh K Vyas (2016), ELUCIDATION OF NIRDESHA CHATUSHKA (QUADRATE OF SUGGESTION/INDICATION) OF CHARAKA SAMHITA THROUGH TANTRAYUKTI, Global J Res. Med. Plants & Indigen. Med., Volume 5(11): 274–285
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Global J Res. Med. Plants & Indigen. Med. | Volume 5, Issue 11 | November 2016 | 274–285
INTRODUCTION Learning is considered to be the holiest of divine things in the world because the continuous process of acquiring knowledge with unwavering devotion and untiring efforts is absolutely necessary for the growth and development of the human culture. Ayurveda Samhitas are like the treasures of knowledge where the unlimited knowledge is told Acharya have used the specific methodologies while composing the Shastra in the form of sutras to put knowledge in a concise and precise manner. Every science needs a time oriented study techniques. Ayurveda too needs to be evaluated as per the time. As a result of periodical evaluation, different types of literatures have been produced like Tantra, Samhita, Tika, Samgraha, Grantha etc. But all these varieties were derived from a common methodology i.e. Tantrayukti, which enabled scholars of respective times to interpret the original texts into application. Though all Samhitakaras gave importance to Tantrayukti, still in the long run on the path of education and research in the Ayurveda science, application and utility of Tantrayukti remain most ignored. It is necessary to put forth the utility of Tantrayukti in conceptualization of fundamental principles. Tantrayukti is a useful tool for understanding of Classics and with the proper knowledge of classics one can apply it clinically. To explain this, the Nirdesha Chatushka (quadrate of suggestion) of Charaka Samhita is selected here to comprehend it in a much better way in the light of Tantrayukti. Meaning of the word tantrayukti: If we search the classical dictionaries, no lexicon and Samskrita Shabdakosha (dictionary) puts the entry of the word Tantrayukti prominently. The word ‘Tantrayukti’ being a Samasika Shabda (compound word) is composed of two words viz. ‘Tantra’ and ‘Yukti’. ‘Tantra’ means aggregation of concepts (Bahadoor R.R., 2002) and ‘Yukti’ means methods of application of aggregated concepts in a scientific treatise (Lele W. K., 1981). Yukti is that intellectual exercise which conjoins, edits, aggregates,
relates, coordinates scattered concepts / components of an event / science with each other, properly, with reference to context, for direct effect, by eliminating the blemishes like impropriety and contradiction (Williams M. M., 2002). Nirdesha Chatushka: In Charaka Samhita Sutrasthana the Nirdesha Chatushka (quadrate of suggestion/indication) starts with Khuddakachatushpada with the Nirdesha (indication) of Shodashakalabheshaja (sixteen fold of medicine) (Vaidya Yadavaji Trikamji Acharya, 2011). Here, in brief is mentioned the basics of therapeutics. In the next chapter ‘Mahachatushpada’ the application of previous mentioned knowledge is narrated (Vaidya Yadavaji Trikamji Acharya, 2011). Here, ‘Maha’ word suggests the higher application of intelligence. But before that, the disease has to be examined prognostically. Hence Maha Chatushpada (big four limbs) indicates the application of Chatushpada. Now, when the whole Chatushpada is ready to act, then again one has to decide, what can be the treatment modality or what does the Atura (patient) needs, with what kind of disease is he suffering from and accordingly the treatment (Acharya Y.T., 2011). Thus, the Viprakristanidana (long term etiological factor) for maintaining the health and diagnosing and treating the Atura are mentioned in the form of Astatrika (triads of eight things) in the 3rd chapter ‘Trisraishaniya’ (Acharya Y. T., 2011). The 4th chapter is in the form of symposium where in the Kalaa (merits) and Akalaa (demerits) of the Sannikrista Nidana (short term etiological factor) like Tridosha are discussed (Meera bhojani, 2003). Hence, Nirdesha chatushka gives a general protocol for diagnostic, prognostic and therapeutic approach which is shown here in the table no 1. INTERPRETATION OF NIRDESHA CHATUSHKA THROUGH TANTRAYUKTIThe scope of a particular literature can be decided by the subject matter narrated within. How this matter does nourish the rest of the
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literature and the whole science can be designated as its scope. Scope is the limit line where it can reach up to. The main objective of Nirdesha Chatushka is to discuss the benefits for Swastha (healthy volunteer) and Atura (patient) and thus there is need for understanding the Chatushka with the help of Tantrayukti. Acharya Charaka mentioned that Tantrayukti throws light on the meaning of the
scientific subjects. As the sun causes the blossom of a bed of lotuses or as a lamp illuminates a house in the same way Tantrayukti serves for Tantra. (Acharya Y. T., 2011). So here the article presents some glimpses of the illustrations of Tantrayukti in Nirdesha Chatushka which is shown in Table no.2.
Table no 1: A general protocol for diagnostic, Prognostic and therapeutic approach (Y. T. Acharya, 2011)Sr. Diagnostic, Prognostic and therapeutic No. approach Hospital management, institutionalized care 1
Chapter of Nirdesha Chatushka
2
Prognostically classified disease
3
Viprakrista Nidana
Khuddakacatushpada (physician, nursing staff, patient and medicine) Mahachatushpada (application of Chatushpada) Trisraishaniya (Astatrika )
4
Sannikrsta Nidana
Vatakalakaliya (Tridosha)
Table No.2: Shows the illustrations of Tantrayukti in the Khuddakachatushpada and Mahachatushpada Adhyaya of Charaka Samhita Sutrasthana Sr. No. 1.
Quotation of Nirdesha Chatushka of Charaka Samhita Charaka Sutrasthana 9/2 (title of the chapter)
2.
Charaka Sutrasthana (Chikitsa Chatushpada)
Name of Tantrayukti Adhikarana Tantrayukti
9/3 Uddesha Tantrayukti Nirdesha Tantrayukti
Discussion Adhyaya AdhikaranaAdhikarana is the central theme in respect of which the statements are made. Through this Tantrayukti we understand the topic of discussion. Uddesha Tantrayukti Brief statement is Uddesha,3rd quotation of Charaka Sutrasthana 9th chapter is the Uddesha of Chikitsa Chatushpada and 6th quotation of Charaka Sutrasthana chapter 9 is Nirdesha where in the details of the Uddesha are given. Actually the whole chapter is the Nirdesha of the Uddesha i.e. “Chatushpada”.
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3.
Charaka Sutrasthana 9/4-5 (Definition of Arogya, Vikara and Chikitsa)
4. Charaka Sutrasthana 9/ 6-9 (four qualities of each Chikitsa Chatushpada)
Padartha Tantrayukti
Vyakhyana Tantrayukti
5.
Charaka Sutrasthana 9/ 10-12 Yoga (emphasizing the importance of physician among the four limbs of Tantrayukti treatment)
6.
Charaka Sutrasthana (explaining importance physician with an example)
9/13 of
7. Charaka Sutrasthana 9/18(qualities of Pranabhisara Vaidya –physician who is savior of life) 8.
Charaka Sutrasthana 9/22 (mentioning the six essential qualities of physician)
Nidarshana Tantrayukti
Vyakhyana Tantrayukti
Vikalpa Tantrayukti
Padartha Tantrayukti The meaning told in a Sutra or a Pada (group of words) is called as Padartha. The definition of Arogya (health) and Vikara (diseases) is the illustration of Padartha. It says that Prakriti means Samya (homeostasis) and Vikara means Vaisamya (imbalance). Again in Cha.Su.9/5 Chikitsa (therapeutics) is explained as Pravritti (efforts) of Chatuspada (all the four limbs i.e. physician, medicament, attendant and patient) Vyakhyana Tantrayukti: Detailed exposition / explanation are called as Vyakhyana. Here the four Gunas (qualities) of Chikitsa Chatushpada i.e. physician, medicament, attendant and patient which becomes the Shodashakala Bheshajya are described in Charaka Sutrasthana 6-9 which is understand by Vyakhyana Tantrayukti . Yoga Tantrayukti Establishing a statement by putting different words together is called Yoga. Vaidya is placed at the prior position and the reasoning is given by quoting illustrations performing Vakya Yojana (meaningful arrangement of sentence). Nidarshana Tantrayukti: To clarify something by way of citing simple example is called Nidarshana. Charaka Sutrasthana 9/13 example of clod of earth, the wheel, the thread etc. are used to establish the importance of physician and make it understandable for intelligent and unintelligent scholars alike Vyakhyana Tantrayukti: According to Vyakhyana Tantrayukti Pranabhisara Vaidya (savior of life) is one, who is well versed with the theoretical as well as practical aspects of the Shastra. Vikalpa Tantrayukti – Vikalpa is declaration of alternative option. In Charaka Sutrasthana 9/22 after mentioning the requisite 6
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9.
Charaka Sutrasthana 9/ 24 (explaining the importance of knowledge of medical litreture)
Anagataveksha na Tantrayukti
10.
Charaka Sutrasthana 9/25 (dependency of other three factors over the efficiency of physician)
Prayojana Tantrayukti
11.
Ch.Su9/27-28 (summery of the chapter)
Atitavekshana Tantrayukti
12.
Charaka Sutrasthana10/3 (four limbs of treatment and its sixteen qualities)
Nirnaya Tantrayukti Atitavekshana Tantrayukti
qualities of Vaidya, it is told that the presence of even one of them is enough to justify the use of word Vaidya. Atitavekshana Tantrayukti – Mentioning a thing which has to be described in future is Anagatavekshana. 1) Here it is mentioned, Shastramjyotih Prakashartham (knowledge of medical literature is likednd light for illumination) – in Siddhisthana again it is described as the one who is having the knowledge of this literature is variely the knower of its implications. (Ch.Si. 12/52). 2) Darshnam buddhiratmanah (knowledge of medical literature illuminate one’s own mental faculty for the purose of seeing the things) - in Siddhisthana it is described as with this one will develop the power of dicrimination (Ch.Si. 12/52). The one having both the qualities i.e. knowledge of science and excellency of mental faculty will not commit mistake in treatment (Charaka Sutrasthana9/24). Such physician will develop proficiency in diagnosis and treatment and will never fail in it (Ch.Si. 12/52) Prayojana Tantrayukti : Prayojana is one for which things are told. Charaka Sutrasthana 9/25 is the Prayojana for which the physician should strive. Aitavekshana Tantrayukti: Attitavekshana means a statement made in reference to the past. The importance of Vaidya mentioned by the four Gunas has already been mentioned in this Chapter of Sutrasthana. Nirnaya TantrayuktiThe conclusive statement about a discussed fact is Nirnaya. After explaining, the Shodashakalabheshajya, it is finally concluded that chikitsa Chatushpada are instrumental in maintaining the
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13.
Charaka Sutrasthana 10/4 (query regarding the role of therapeutics in the allevation of diseases)
Purvapaksha Tantrayukti
Charaka Sutrasthana 10/ 5 (answer to the query by Lord Atreya, explaining about the importance of therapeutics in allevation of diseases)
Nidarshana Tantrayukti
15.
Charaka Sutrasthana 10/6 (establishing the importance of therapeutics and examples of principles of treatment)
Ekanta Tantrayukti Prasanga Tantrayukti Atitaveksha Tantrayukti
16.
Charaka Sutrasthana 10/7 (importance of knowledge regarding prognosis of disease)
Nirnaya Tantrayukti
17.
Charaka Sutrasthana 10/9 (classification of diseases according to prognosis)
Uddesha Tantrayukti
14.
Uddara Tantrayukti
Vyakhyana Tantrayukti
health of individuals. Atitavekshana TantrayuktiThe Sodashakalabheshajya comprising Chikitsa Chatushpada has been described in Charaka Sutrasthana9. Purvapaksha TantrayuktiDenying or refuting a sentence is called Poorvapaksha. Here the scholar named Maitreya raised his query about the two different scenarios, where in even with the availability of the Chikitsa Chatushpada, we cannot assure whether the patient will be treated successfully or not and elsewhere even the absence or availability of one of these Chikitsa Chatushpada leads to the successful treatment of a patient. Nidarshana Tantrayukti : The answer to the query is mentioned here with example as person who has fallen into a pitfall can easily get out of it with a helping hand but he will strive hard if he tries to get out of it by himself. Uddhara Tantrayukti Uddhara is clarification of some fact by providing some illustration. This Tantrayukti explains understanding the satisfactory answer to a question raised by Maitreya. Ekanta Tantrayukti : It is a definite meaning without any exception likewise; the Shlokas explains a definite mode of treatment for krisha patients and Sthula patients as Apyayana and Apatarpana respectively. Nirnaya Tantrayukti : Through this Tantrayukti we understand as here it is concluded that the Sadhyasadhyata of a Vyadhi is very much essential before starting the treatment of the disease. Uddesha Tantrayukti : Uddesha is index of a book. In Charaka Sutrasthana10/9 Maharshi Charaka has enunciated the Sadhyasadhyata of the disease as Sukhasadhya, Kricchsadhya, Yapya and Asadhya.
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18.
Charaka Sutrasthana 10/10 (Classification of curable disease)
19.
Charaka Sutrasthana 10/ 11-17 (explaination about the factors responsible for curability and noncurability of diseases)
20.
Charaka Sutrasthana 10/18-20 (factors determining palliability and incurability of disease)
Vikalpa Tantrayukti
Nirdesha Tantrayukti and Yoga Tantrayukti
Nirvacana Tantrayukti
21.
Charaka Sutrasthana 10/21 (importancle of detailed examination)
Niyoga Tantrayukti
22.
Charaka Sutrasthana 10/22 (commencement of treatment only after through examination)
Uhya Tantrayukti
Vyakhyana Tantrayukti : The same Sadhyata Asadhyata is elaborated further which is possible to understand with the help of Vyakhyana Tantrayukti. Vikalpa Tantrayukti: The Sukhasadhya Vyadhi is categorized here into three types’ viz. Alpa, Madhya and Utkrushtha which is known by Vikalpa Nirdesha Tantrayukti: Detailed description of a subject is called Nirdesha. The Sukhasadhya, Krichhasadhya etc. Vyadhi lakshanas are explained here which is known by Nirdesha and it is told with an attractive, meaningful arrangement of the words which is known by Yoga Tantrayukti Nirvacana Tantrayukti: Nirvachana is an example understandable by learned scholar. The Pratyaksha lakshanas of a Vyadhi in all the Rogamargas can be understood by a person who has vast knowledge about the concerned subject. Niyoga Tantrayukti : Niyoga is the positive (statement) instruction which has to be followed essentially. The commencement of Shastra is included in Niyoga Tantrayukti. It is a compulsory dictate that the Vaidya should initially carry out all the examinations before the commencement of a treatment modality. Uhya Tantrayukti : The thing or meaning which is not told directly but left off to be understood on the basis of logic is Uhya. By understanding of Sadhyasadhyata of a disease, Vaidya will categorize the disease and decide the mode of treatment by his own logic.
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Table No.3: Shows the illustrations of Tantrayukti in Trishraishaniya and Vatakalakaaliya Adhyaya of Charaka Samhita Sutrasthana Sr. No. 1.
Quotation of Nirdesha Chatushka of Charaka Samhita Charaka Sutrasthana 11/3 (the three basic desires of human being)
Name of Tantrayukti Vyakhyana Tantrayukti
2.
Charaka Sutrasthana 11/4 (explaination of desire for longivity)
Samshaya Tantrayukti
3.
Charaka Sutrasthana 11/6 (doubt regarding life after life)
Samshaya Tantrayukti
4.
Charaka (evdidence perceptio)
Sutrasthana 11/7 againce theory of
Samshaya Tantrayukti
5.
Charaka Sutrasthana 11/8 (explainations about the obstacles in the direct perception)
Vikalpa Tantrayukti
6.
Charaka Sutrasthana 11/21-22 (explaintion of inferencetial knowledge)
Nidarshana Tantrayukti
7.
Charaka Sutrasthana 11/24 (explaination of Yukti - reasoning)
Nidarshana Tantrayukti
8.
Charaka Sutrasthana 11/35 (explaination Trayoupasthambhathree subsidiary pillers of life)
Uddesha Tantrayukti Nirdesha Tantrayukti
9.
Charaka Sutrasthana 11/36 (description of three folds of strength)
Uddesha Tantrayukti
Discussion Vyakhyana Tantrayukti: Praneshana, Dhaneshana and Parlokaishana are explained here in a detailed manner, which is known through Vyakhyan Tantrayukti. Samshaya Tantrayukti: The uncertainty, indecision or doubt regarding any subject is explained by Samshaya Tantrayukti. Here the doubt is raised, why among all the desire one should give first priority to longevity? Samshaya Tantrayukti: The uncertainty, indecision or doubt regarding any subject is explained by Samshaya Tantrayukti. Samshaya TantrayuktiHere the doubt is raised why a wise man should give up the heterodox view and related doubt? Because the scope of perception is limited. So it can be known by the Samshaya Tantrayukti. Vikalpa Tantrayukti : The various Pratyakshabadhakabhava (imperceptibility) are explained here in Charaka Sutrasthana11/8 Nidarshana Tantrayukti : The Anumana Pramana (true knowledge through inference) is explained by proper examples by Nidarshana Tantrayukti. Nidarshana Tantrayukti -: The Yukti Pramana is explained by proper examples by Nidarshana Tantrayukti. Uddesha Tantrayukti: The Trayoupasthambha (three subsidiary pillers of life) are firstly mentioned in a concise form which is known by Uddesha Tantrayukti and further elaborated which is understand by the help of Nirdesha Tantrayukti. Uddesha Tantrayukti : The Trividha Bala (three folds of strength) are firstly mentioned in a concise form understood by Uddesha
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Nirdesha Tantrayukti 10.
11.
Charaka Sutrasthana 11/39 (definition of Karma-action and description of unwholesome action)
Charaka Sutrasthana 11/42 (description of unhealthy season)
Uddesha Tantrayukti Nirdesha Tantrayukti. Uddesha Tantrayukti Nirdesha Tantrayukti.
12.
13.
Charaka Sutrasthana 11/45-46 (three types of diseases and modalities of treatment)
Charaka Sutrasthana 11/49 (the three path of disease)
Uddesha Tantrayukti
Nirdesha Tantrayukti Uddesha Tantrayukti Nirdesha Tantrayukti.
14.
Charaka Sutrasthana 11/50-53 (three types of physician and their qualities)
Uddesha Tantrayukti Nirdesha Tantrayukti.
15.
Charaka Sutrasthana 11/55 (three modalities of treatment)
Uddesha Tantrayukti
Nirdesha Tantrayukti.
Charaka Sutrasthana 12/3-4 (symhosium regarding the Vata Dosha)
Samshaya Tantrayukti Nirnaya Tantrayukti
Tantrayukti and further elaborated which is understand by the help of Nirdesha Tantrayukti. Uddesha Tantrayukti: The Karma is firstly mentioned in brief which can be understood by Uddesha Tantrayukti and further elaborated which are understood with the help of Nirdesha Tantrayukti. Uddesha Tantrayukti: The Kaala is firstly mentioned in a concise form understood by Uddesha Tantrayukti and further elaborated which can be understood with the help of Nirdesha Tantrayukti. Uddesha Tantrayukti : The Trividha Roga are firstly mentioned in a concise form which is understood by Uddesha Tantrayukti and further elaborated which can be understood with the help of Nirdesha Tantrayukti. Uddesha Tantrayukti : The Trividha Rogamarga (the three path of disease) are firstly mentioned in a concise form understood by Uddesha Tantrayukti and further elaborated which can be understood with the help of Nirdesha Tantrayukti. Uddesha Tantrayukti – The Trividha bhishaka (three types of physician) are firstly mentioned in a concise form understood by Uddesha Tantrayukti and further elaborated which are understood with the help of Nirdesha Tantrayukti. Uddesha Tantrayukti : The Trividha Aushadhi (three types of threpies) are firstly mentioned in a concise form understood by Uddesha Tantrayukti and further elaborated which can be understood with the help of Nirdesha Tantrayukti. Samshaya Tantrayukti : Various doubts about the Gunas, Prakopa Karanas, Shamana Karanas etc.of Vata Dosha are rose which is understood with the help of Samshaya Tantrayukti.
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16
17
18
19
Nirnaya Tantrayukti : Atitavekshana The determined views about the Vata Tantrayukti Gunas are recognized by this Tantrayukti. Atitavekshana Tantrayukti : Anagataveksha These Vata Gunas are already explained Tantrayukti in Charaka Sutrasthana 1/59. Anagataveksha Tantrayukti : Samuccaya This Vata Gunas are further elaborated in Tantrayukti Vimana Sthana. Samuccaya TantrayuktiNarrating in the form of collection is Samucchaya. The assemblages of the Vata Gunas are Samuccaya Tantrayukti. Anumata Anumata Tantrayukti Charaka Sutrasthana 12/5 Tantrayukti - Accepting others opinion as it is Anumat Tantrayukti. Here opinion told by (opinion of Acharya Kumarshira previous Acharya accepted as it is. Bhardvaja regarding the Hetvartha Hetvartha Tantrayukti aggravation of Vata Dosha) Tantrayukti Statement made for something, is extended to clarify something else is known as Hetwartha. Through this Tantrayukti we can understand the Siddhanta used for Vata Dosha in this context which is also applicable to three Doshas, Dhatus and Malas all over the classics. Charaka Sutrasthana 11/6 Prasanga Prasanga Tantrayukti: Restatement of facts when the related (opinion of Acharya Kankayana Tantrayukti matter arises is Prasanga. It is already regarding the alleviation of Vata) mentioned in Charaka Sutrasthana 1/59 that the usage of Dravyas having opposite Gunas with respect to the Doshas leads to Kshaya. Charaka Sutrasthana 12/7 (mode Vyakhyana Vyakhyana Tantrayukti : of action of aggravation and Tantrayukti The detailed description regarding the avvevating factors of Vata by Prakopa and Prashama Lakshana of Vata Acharya Baisha Dhamargava) Samuchaya Dosha are explained by this ṭantrayukti. Tantrayukti Samucchaya Tantrayukti : The assemblage of Vata Prakopa and Prashama Gunas are explained here which comes under the Samucchaya Tantrayukti. Charaka Sutrasthana 12/9-10 Pratyussara Pratyussara Tantrayukti: It is refutation of others view with logical (Queries on Acharya Vayorvid’s Tantrayukti reasoning. Here the query by Acarya explaination and opinion of Maricia about the importance of Vayu Acharya Maricha) was opposed by Acharya Vayurvida by putting forward an argument by describing Vata as Shighrakopi, Atibalvan and it may get vitiated immediately if overlooked.
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Charaka Sutrasthana 12/11 (explaination by Acharya Marichi about Pitta)
Padartha Tantrayukti
Padartha Tantrayukti Cha.su.12/11 explained the correlation of internal Agni in the body with the Yoga external fire (natural fire). Tantrayukti Yoga Tantrayukti : Through Yoga Tantrayukti we can Sambhava understand this quotation properly i.e. the Tantrayukti word Akupita Agni for Subhakarma and Kupita Agni for Ashubha Karma. Sambhava Tantrayukti: Sambhava Tantrayukti means coordination or justification or supposition of probabilities. This is explained through the present quotation. Charaka Sutrasthana – Charka Samhita Sutrasthana, Ch.Si. – Charaka Samhita Siddhisthana DISCUSSION The Tantrayukti throws light on the meaning of the scientific subjects. The one, whose intellect is steeped in one science and also in these Tantrayukti, comprehends another science also (Acharya Y.T., 2011). A medical practitioner studying other sciences but not studying these Tantrayukti, can’t understand the meanings of the scientific topics, as an unlucky person does not attain wealth even in great efforts (Acharya Y.T., 2011). An idiotic medical practitioner, foolishly assimilating this science ruins himself, as a fool handling a weapon unskilfully injures himself (by virtue of ignorance) (Acharya Y.T., 2011). Therefore, with a view to imparting true knowledge of the science, these Tantrayukti are expounded at the length, in the Shastra. Tantrayukti are necessary for 'Samkshepa' and 'Shubhasita'. Due to the causes like absence of printing technology, Acharyas adopted the methodologies to be as brief as possible. For easy learning through Srutiparampara, composition attempted to be in lyrical form with beauty of expression. It was in sutra style mostly preferred for easy transmission of knowledge through generations by the Srutiparampara (Acharya Y.T., 2011). As we know a weapon judiciously handled protects its user and solves the problems, so also the well learnt science protects its follower otherwise becomes harmful to the users. The
chatushka collectively forms Sutra - Sthana. Subjects dealt in the seed form in Sutrasthana and are explained further in rest of the Sthanas in general or particular way. Nirdesha Chatushka is unique one in managing Swastha as well as Atura. Thus, it has application to all other Sthanas and whole Samhita. All the sentences and the connotations and denotations signified by the capsule content at the end of all Adhyayas are the Nirdesha and the Nirdesha of this Chatushka are applicable everywhere because Nirdesha Chatushka is a glimpse of Sutrasthana itself. But again, it mainly represents Nidana, Vimana and Indriya Sthana and to some extent the Chikitsa Sthana also. This is not the one to one correlation, so one can say that as a heart, it may provide nourishment to one or more than one Sthana (Acharya Y.T., 2011). CONCLUSION Tantrayukti are the devices, which open, elaborate and illuminate the hidden meanings and helps one to speculate and interpret the subject. It helps to concise and possesses the capacity to elaborate the topic according to need. The Sutrana Paddhati is achieved by applying Tantrayukti. Nirdesha Chatushka being a part and pride of Sutrasthana, utilizes it utmost to spread the Arthayojana. Tantrayukti are like lampposts, showing the correct way of interpreting a scientific text. The Bhishaka who knows Tantrayukti is superior and intelligent,
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hence worth to be worshipped. Because success depends on Yukti again the importance of Tantrayukti is emphasized by saying, they are guiding lights on the paths of knowledge i.e. without Tantrayukti it is impossible to compose Tantra. Even in this age of computerization
Tantrayukti may serve as programmers as these Tantrayukti are prime tools of research. For Yuganurupa Sandarbha one needs to get acquainted with original Brihatrayee which depends on Tantrayukti to interpret and see the changing world in Ayurvedic terminology.
REFERENCES Acharya Y.T. (2011), Charaka Samhita with Ayurveda Dipika Commentary of Chakrapanidatta. Chaukhamba Sanskrit Sansthana Varanasi; 3rd Edition, Edition: reprient; 62–79; 190–191; 737 pp. Bahadoor R. R., (2002), Shabdakalpadruma, Reprint, Delhi: Nag Publishers, (Vol-II) , 584pp.
Lele W. K., (1981), The Doctrines of tantrayuktis 1st ed., Varanasi : Choukhamba Surbharati Prakashana, 02 pp. Meera bhojani (2003), Thesis on the Study of Nirdesha-Chatushka of Charaka and applied aspect of Trayo-Roga Marga, Department of Basic Principles, Institute of Post Graduate Teaching and Research, Gujarat Ayurved University, Jamnagar. Williams M. M., (2002),A Sanskrit English Dictionary, Corrected Edition, Delhi : Motilal Banarasidas Publishers Private Limited, 436 pp.
Source of Support: NIL
Conflict of Interest: None Declared
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