GJRMI - Volume 4, Issue 6, June 2015 by Dr. Hari Venkatesh.K.Rajaraman

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ISSN 2277 â&#x20AC;&#x201C; 4289 www.gjrmi.com Editor-in-chief Dr Hari Venkatesh K Rajaraman

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Advisory Board Prof. Rabinarayan Acharya Dr. Dinesh Katoch Dr. S.N.Murthy Dr. Mathew Dan Mr. Tanay Bose Dr. Nagaraja T. M.

Editorial board Dr. Nithin Ujjaliya Mr. Sriram Sridharan Dr. Ashok B.K. Dr. Madhu .K.P Dr. Sushrutha .C.K Dr. Vidhya Priya Dharshini. K. R.

Honorary Members - Editorial Board Dr Farhad Mirzaei Dr. Sabarinath Subramaniam Dr. Yogitha Bali

INDEX – GJRMI - Volume 4, Issue 6, June 2015 INDIGENOUS MEDICINE Review Article – Ayurveda – Dravya Guna MEHAHARA DASHEMANI - A NOVEL GROUP DEVELOPED BASED ON SUSHRUTA’S MEHAHARA DRUGS WITH SPECIAL REFERENCE TO DIABETES Nishteswar K, Sushama Bhuvad*

111–124

Review Article – Ayurveda – Moulika Siddhanta APPLICATION OF TANTRAYUKTI FOR THE BETTER UNDERSTANDING OF AYURVEDA CLASSICS - A LITERARY REVIEW Sujata P Dhoke*, R R Dwivedi, M K Vyas, Mithilesh Kumar Sah

125–134

COVER PAGE PHOTOGRAPHY: DR. HARI VENKATESH K R, PLANT ID – INFLORESCENCE OF TUVARAKA – HYDNOCARPUS WIGHTIANUS BLUME* OF THE FAMILY ACHARIACEAE PLACE – KOPPA, CHIKKAMAGALUR DISTRICT, KARNATAKA, INDIA *BOTANICAL NAME VALIDATED FROM www.theplantlist.org AS ON 30/06/2015

Review Article MEHAHARA DASHEMANI- A NOVEL GROUP DEVELOPED BASED ON SUSHRUTA’S MEHAHARA DRUGS WITH SPECIAL REFERENCE TO DIABETES Nishteswar K1, Sushama Bhuvad2* 1

Prof. & HOD of Dravyaguna department, I.P.G.T. & R.A, Jamnagar-361008, Gujarat, India Ph.D scholar, Dravyaguna department, I.P.G.T. & R.A, Jamnagar-361008, Gujarat, India *Corresponding author: E-mail: bsushama87@gmail.com;, Contact: +91-9737037392 2

Received: 06/05/2015; Revised: 30/05/2015; Accepted: 15/06/2015

ABSTRACT The cardinal signs of Prameha are Prabhuta and Avilamutrata (excessive and turbid urination). When Pramehi suffers from boils and had severe complications can be called as Madhumehi. Uncomplicated diabetes mellitus may be referred as Kshudrameha. WHO estimated 1.5 million deaths in 2012 making it the 8thleading cause of mortality. It is a life style disorder which cannot be cured completely, but life span of an individual can be made worthy by palliative treatment. Synthetic oral hypoglycemic agents are very popular to lower the blood sugar level but it’s prolonged use may lead to Vit. B12 deficiency. Therefore the need of an hour is to find out a natural hypoglycemic source for palliative treatment of Prameha. Sushruta’s therapeutic classification can be explored for the Mehahara activity. In total 62 drugs have been incorporated under Mehahara activity categorized under 7 groups of drugs i.e. Aragvadhadi, Salasaradi, Mushkakadi, Trapvadi, Triphala, Vallipanchamoola, and Kantakapanchamoola. Among these drugs 55 are herbal in origin and 7 are mineral in origin. In total 42 herbal and 2 mineral drugs have been evaluated for their antidiabetic property. These drugs act through different mechanism of action. Based upon the analysis of 62 drugs compiled from seven ganas and 43 drugs enlisted for the treatment of 20 varieties of Prameha, a broad spectrum formulation known as “Mehaharadashemani” (Haritaki, Amalaki, Bibhitaki, Guduchi, Haridra, Kiratatikta, Karavellaka, Asana, Meshashringi, and Shatavari) can be used as palliative formulation for all types of Prameha KEY WORDS: Mehahara dashemani, Madhumeha, Prameha

Cite this article: Nishteswar K, Sushama Bhuvad (2015), MEHAHARA DASHEMANI- A NOVEL GROUP DEVELOPED BASED ON SUSHRUTA’S MEHAHARA DRUGS WITH SPECIAL REFERENCE TO DIABETES, Global J Res. Med. Plants & Indigen. Med., Volume 4(6): 111–124

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

Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124

INTRODUCTION: The epidemiological survey regarding Diabetes suggests that it is 8th leading cause of mortility. As of 2013, 382 million people have diabetes worldwide. In 2014, the International Diabetes Federation (IDF) estimated that diabetes resulted in 4.9 million deaths. The greatest increase in rates was expected to occur in Asia and Africa, where most people with diabetes will probably live in 2030 (World Health Organization fact sheet, 2013) Acharya Charaka described about a pathogenesis of Prameha as “the birds are attracted towards the trees where their nests lie, similarly, Prameha affects people who are voracious eaters and have aversion to bath and physical exercises.” There are two types of Pramehi (suffering from Prameha) i.e. Sthoola (obese) and Krisha (lean) pramehi. The cardinal sign of Prameha is Prabhuta and Avilamutrata (Excessive turbid urination). Doshika dominance in the disease can be categorized basing on colour of urine. Objective assessment for doshas can be done by boiling the urine to the stage of solidification and the ratio of residual content should be estimated. If residual content as compared to its supernatant liquid is 1/5th portion, it is Vataja; 1/7th portion indicates Pittaja and 1/9th represents Kaphajadosha(K. Nishteswar, 2003). Acharya Sushruta has allocated separate chapter for Madhumeha, keeping in view its prognosis. One who is suffering from boils and has severe complications is called madhumehi and that is considered incurable (Sushruta Nidana 6/24) (Trikamaji Yadavaji, 2008). Diagnostic criteria for Madhumehi was quoted as one who prefers to stand rather than move from place to place, prefers sitting to standing, lying down to standing, desires to sleep rather than lie down in bed. This observation portrays the extreme weakness of Madhumehi and refers to extreme weakness or asthenic which may be considered as bad prognostic sign. All types of urinary abnormalities if not treated in time develop Madhumeha and then become

incurable (Sushruta nidana 6/25, 27) (Trikamaji Yadavaji, 2008). Uncomplicated diabetes mellitus (DM) should not be referred with the term Madhumeha. It is to be categorized under Kshaudrameha. Modern science classified Diabetes as Type I and Type II. Type I DM It is due to beta cell islet destruction by autoimmune process, and these patients are prone to Ketoacidosis. Type II occurs over 40 years of age. It is associated with Hypertension, Dyslipidemia and Atherosclerosis. This is the most prevalent form and results from insulin resistance, mainly caused by visceral obesity, with a defect in compensatory insulin secretion (Harsh Mohan, 2010). All oral hypoglycemic agents have side effects on their prolonged use. Sulfonylureas are associated with weight gain and hypoglycemia. It’s not proved to be safe in pregnancy. Metformin's major side effects are seen in the gastrointestinal tract, with nausea, cramps and diarrhea. Vitamin B12 deficiency may occur after 1 year of drug administration (Bell DSH, 2002). To find out natural sources of hypoglycemic agent, one can make use of drugs mentioned in classics. Acharya Sushruta had classified drug basing on its pharmacotherapeutic implications. Some of the groups like Aragvadhadi, Salasaradi, Mushkakadi, Trapvadi, Triphala, Vallipanchamoola, and Kantakapanchamoola do possess Mehaghna (anti-diabetic) property. In the present study, an attempt is made to generate the general formulation which can be used in the management of 20 types of Prameha by reviewing these 62 drugs compiled from therapeutic classification of Sushruta. For analysis, the simple recipes quoted for 20 types Prameha by Sushruta were also taken into consideration. And drug’s review had been carried out according to their Rasa (Taste), Veerya (Potency), Vipaka (Bio-transformation), Guna (Attributes) and Prabhava (principle responsible for specific action), action and indications mentioned in the classical texts and research works related to anti-diabetic activity.

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

Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124

Recent research studies were downloaded from Google scholar.

MATERIAL AND METHOD: The compilation of drugs had been done from Sushrutasamhita along with its commentary “Nibandhasamgraha” by Dalhana. Rasapanchaka (Rasa, Guna, Veerya, Vipaka, and Prabhava) action and indication of drugs were compiled from Bhavaprakashanighatu and Rajanighantu.

OBSERVATIONS Sushruta had described total 62 drugs in 7 groups of drugs. Among them 55 are herbal and 7 are mineral in origin. These drugs are tabulated below (Table 1):

Table 1. List of the drugs mentioned in therapeutic classification of Sushruta having Mehahara (anti-diabetic) activity N o

Drug

Botanical source

Aguru

Aquilaria agallocha Roxb.

Ajakarna

Dipterocarpus turbinatus Gaertn. f.

3. Ajashrungi 4.

Rasa, Veerya, Vipaka Rasa: Katu, Veerya: Ushna Rasa: Katu, Tikta, Kashaya Veerya: Ushna

Pistacia integrrima Stew.ex.Brandis

Indication

Herbal KarnaAkshiroga

Part Used

Experimental study

Leaf

The drug acts through increased glucose uptake by adipocytes and contained antioxidant activity (Pranakhon Ratree et al., 2011) Not yet evaluated for anti-diabetic activity

Shwasa, Trishna, Hikka, Kasa

Gall

Pistagremic acid, triterpenic acid, has a glycosidase inhibitory activity (Uddin Ghias et al., 2012)

Meha, Kushtha, Visha, Vrana

Phyllanthus emblica Linn.

Rasa: Amla Vipaka: Madhura Veerya: Sheeta

Prameha, Raktapitta

Leaves, Seed

The maximum fall of 27.3% (p<0.001) in the blood glucose level of normal rats was observed at 6h during fasting blood glucose studies, with the dose of 300mg/kg identified as the most effective dose of seed extract (Mehta Shikha et al., 2009).

Rasa: Madhura, Veerya: Sheeta

Jwara, Hridroga, Udavarta, Shoola, Kushtha

Flower petals, bark

The significant anti-hyperglycemic activity at a dose level of 400 mg/kg by inducing insulin secretion (E. E. Jarald et al., 2013) Catechin have insulin mimetic effect (Pitchai Daisy et al.,2012) Ethanolic extract of bark exert hypoglycemic activity by inhibiting glucose absorption through intestine and regenerating beta cells (Barman Sarajita et al., 2012) The four out of five phenolic C-glycosides isolated from n-butanol fraction of ethanolic extract of P. marsupium enhanced glucose uptake by skeletal muscle cells (C2C12) in a dose dependent manner (Mishra A et al., 2013) Yet to be evaluated for anti-diabetic activity

Amalaki

Aragvadha

Cassia Linn

fistula

Arjuna

Terminalia arjuna (Roxb.) W. & A

Rasa: Kashaya Veerya: Sheeta

Hridya, Meda, Meha, Kshatakshaya

Bark

Asana

Pterocarpus marsupium Roxb.

Rasa: Kashaya

Kushtha, Visarpa, Shwitra, Meha, Krimi

Heartwood

Bhoorja

Betula utilis D. Don.

Rasa: Kashaya

Medahara, Vishahara; Bhutagraha, Karnaroga

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111â&#x20AC;&#x201C;124 Terminalia bellirica Roxb.

Rasa: Kashaya Vipaka: Madhura Veera: Ushna

Krimi, Trishna, Chhardi, Kasa

Fruit rind

Octyl gallate isolated from the fruit rind of T. bellerica has potential anti-diabetic effect as it augments insulin secretion and normalizes the altered biochemical parameters in diabetic rat models (Latha RC et al., 2013)

10. Chandana

Santalum album Linn

Shrama, Shosha, Trishna, Daha

Heartwood

11. Chitraka

Plumbago zeylanica Linn

Rasa: Tikta Veerya: Ushna Rasa: Katu Veerya: Ushna

Root,

12. Dasikuruntaka

Barleria strigosa Willd.

13. Dhava

Anogeissus latifolia Wall. ex Bedd.

Grahani, Kushtha, Shotha, Arsha, Krimi, Kasa, Kushtha, Kandu; Vishahara Prameha, Arsha, Pandu

S.album pet ether fraction has potential antihyperlipidemic activity that can help in overcoming insulin resistance (Kulkarni CR et al., 2012) The results indicated that plumbagin enhanced GLUT4 translocation and contributed to glucose homeostasis (C Sunil et al., 2012) Yet to be evaluated

14. Gopaghanta (Karkoti)

Momordica dioica Roxb

15. Gridhranakhi

Capparis sepiaria Linn.

16. Guduchi

Tinospora cordifolia (Willd.) Miers ex Hook. f. &Thoms.

17. Haritaki

Terminalia chebula Retz

18. Kadara

Acacia suma Buch.-Ham.

19. Kalaskandha

Diospyros embryopteris Pers

Vibhitaka

(Neelapushpa)

Rasa: Kashaya, Madhura Veerya: Sheeta

Rasa: Tikta, Kashaya, katu Vipaka: Madhura Veerya: Ushna Rasa: Kashaya Veerya: Ushna Vipaka: Madhura Rasa: Kashaya, Tikta Veerya: Sheeta Rasa: Madhura Veerya: Sheeta

â&#x20AC;&#x201C;

Bark

The bark administration, altered lipid profiles and antioxidants level were reversed to near normal than diabetic control rats (Subramaniam Ramachandran et al., 2012)

Kushtha, Aruchi, Shwasa, Kasa; Deepana -

Fruit

Aqueous extract of fruit increased sr. insulin level by 31.3% by stimulating beta cells of pancreas (Singh Rambir et al., 2011)

Leaves

Trishna, Daha, Meha, Kasa, Pandu, Kamala, Kushtha, Vatarakta, Prameha, Hridroga Prameha, Arsha, Kushtha, Shotha, Udara, Krimi, Shwasa, Kasa, Hridroga Mukharoga

Stem

Leaves exhibit hypoglycemic activity by stimulating beta cells of pancreas (P. Selvamani et al., 2008) It may be through some peripheral mechanisms, such as increasing the glycogen storage in the liver or decreasing the glucose release from the liver (Puranik Nagaraja et al., 2010)

Prameha

Fruit

Pet ether extract fruit showed hypoglycemic activity by stimulating beta cells of pancreas, Reducing Lactate dehydrogenase activity, at liver site- inhibiting glycolysis and gluconeogenesis, and decreasing level of glycosylated hemoglobin (Gandhipuram Periasamy et al.,2006) Yet to be evaluated

The activities of SOD, CAT, and GSH were found to be increased in extract treated diabetic rats in selected tissues. The increased level of lipid peroxidation (thiobarbituric acid reactive substances and hydroperoxide) in diabetic rats was also found to be reverted back to near normal status in extract treated groups (Dewanjee S et al., 2009)

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

Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111â&#x20AC;&#x201C;124 20. Kaliyaka

Santalum album

21. Kantaki (Vikankata)

Flacourita indica (Burm. f.) Merr

22. Karamarda

Carissa carandas Linn. var. congesta (Wt.) Bedd.

23. Karanja

24. Latakaranja

25. Khadira

Rasa: Tikta Veerya: Ushna Rasa: Tikta Veerya: Sheeta Rasa: Madhura Veerya: Ushna

Vyanga

Same as 10

Leaf and stem

Yet to be evaluated for anti-diabetic activity

Trishna, Raktapitta

Leaves

Pongamia pinnata Pierre

Rasa: Katu Veerya: Ushna

Yonidoshahara,

Leaves

Caesalpinia bonduc (L.) Roxb. Dandy & Exell. Acacia catechu (Linn. f.) Willd.

Rasa: Katu Veerya: Ushna Rasa: Kashaya,T ikta Veerya: Ushna Rasa: Tikta Veerya: Sheeta

Seed extract

Kandu, Kasa, Aruchi, Meha, Jwara, Krimi, Shwitra, Kushtha Jwara, Shwasa, Kasa, Shotha, Trishna, Kushtha, Vrana, Krimi Aruchi, Asyavairasya

Heartwood

The doses of 500 and 1000 mg/kg of the extract did significantly (p<0.05) decrease the blood glucose levels of alloxan diabetic Wistar rats at 4, 8 and 24 h. (Swami Gaurav et al., 2010) It could be due to potentiation of the insulin effect of plasma by increasing the pancreatic secretion of insulin from existing Î˛-cells or its release from bound insulin. Or may be due to enhanced glucose utilization by peripheral tissues (Sikarwar Mukesh S.et al., 2010) The anti-hyperglycemic action of the extracts may be due to the blocking of glucose absorption (D.M. Kannura et al., 2006) It may have insulin secretaceous or insulin sensitizing activity that lower down the blood glucose level (Srivastava Swayam Prakash et al., 2013)

26. Kiratatikta

Swertia chirayita (Roxb. ex Flem.) Karst.

27. Kramuka

Areca catechu Linn.

28. Kuchandana

Caesalpinia sappan Linn.

29. Kuruntaka

Barleria prionitis Linn

30. Kutaja

Holarrhena antidysenterica (Linn.) Wall.

Rasa: Kashaya Veerya: Sheeta Rasa: Madhura Veerya: Sheeta

Rasa: Katu, Kashaya Veerya: Sheeta

Kushtha, Gulma, Arsha, Vrana, Krimi

Whole plant

It is suggested that hexane fraction of S. chirayita possibly acts through its insulin releasing effect (Chandrasekar Bet al., 1990)

Nut, leaf

Hypoglycemic activity through alpha glucosidase inhibition (M Senthil Amudhan et al., 2008)

Vrana, Daha

Heartwood

Kushtha, Vatarakta, Kandu, Visha

Leaf and root

Arsha, Atisara, Trishna, Kushtha

Seed

Brazilein, active component of sappan wood, decreases blood glucose in diabetic animals. Brazilein inhibits hepatic Gluconeogenesis by elevating the F-2, 6-BP level in hepatocytes, possibly by elevating cellular F-6-P/H-6-P levels and PFK-2 activity. Increased pyruvate kinase activity may also play a role in the antigluconeogenic action of brazilinv (You EJ et al., 2005) The extract has the potential to enhance the glucose-dependent insulin release from the pancreatic beta cells and thereby decrease the blood glucose level only in alloxan-induced diabetic rats (Reema Dheer et al., 2010) It may be the potentiating the insulin effect of plasma by increasing either the pancreatic secretion of insulin from the existing beta cells or by its release from the bound insulin (ManaSupriya et al., 2010)

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

Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124 31. Madana

Catunaregam spinosa (Thunb.) Tirveng.

Rasa: Madhura, Tikta Veerya: Ushna

32. Meshashringi

Gymnema sylvestre B. Br.

Rasa: Tikta, Vipaka: Katu

33. Moorva

Marsdenia tenacissima Wight & Arn.

Rasa: Madhura, Tikta

34. Mushkaka

Schrebera swientenioides Roxb.

35. Nimba

Azadirachta indica A. Juss.

36. Palasha

Butea monosperma (Lam.) Taub

37. Patala

Stereospermum suaveolens DC

38. Patha

Cissampelos pareira Linn.

39. Patola

Trichosanthes dioica Roxb

40. Pootika

Holoptelea integrifolia Planch

Vidradhi, Pratishyaya, Vrana, Kushtha, Shotha, Gulma, Vrana Kushtha, Meha, Krimi, Vrana, Visha, Shoola Meha, Hridroga, Kandu, Kushtha, Jwara Medahara, Grahi; Gulma, Visha, Kandu, Bastiroga, Krimi

Rasa: Tikta Vipaka: Katu Veerya: Ushna Rasa: Kashaya, Katu, Tikta Veerya: Ushna Rasa: Kashaya, Tikta Veerya: anushna Rasa: Katu Veerya: Ushna

Kushtha, Chardi, Aruchi, Kasa, Shwasa, Krimi, Meha, Arsha Grahani, Arsha, Krimi, Gudaroga, Meha, Kushtha

Rasa: Tikta Veerya: Ushna Rasa: Tikta, Katu Veerya: Ushna

Kasa, Krimi

Aruchi, Shwasa, Shotha, Chardi, Hikka, Trishna Kushtha, Atisara, Hridroga, Daha, Kandu, Krimi, Gulma

Fruit

Exhibit hypoglycemic activity by stimulating insulin secretion (Mishra Piyush Ranjan et al., 2012)

Leaves

It not only produces blood glucose homeostasis but also increased the activities of the enzymes affording the utilization of glucose by insulin dependent pathways (K.R. Shanmugasundaram et al., 1983) M. tenacissima has been evaluated by using in vitro methods namely glucose oxidase method and o-toluidine method (Nayak Arabinda, 2014)

Root

Fruit

–

S. swietenioides and Glibenclamide exhibited remarkable blood glucose lowering effect in glucose tolerance test. This indicates that the extract has capacity to block glucose absorption (Rajkumar S. Bagali et al., 2010) A significant hypoglycaemic effect was also observed by feeding neem oil to fasting rabbits. Recently, hypoglycemic effect was observed with leaf extract and seed oil, in normal as well as alloxan-induced diabetic rabbits (Kausik Biswas et al., 2002) Yet to be evaluated

–

Yet to be evaluated.

Leaves

This study unveils that the decrease in blood glucose level may be attributed to the stimulation of glucose uptake by peripheral tissues and/or decrease in the gluconeogenesis (Yadav Kuldeep Singh et al., 2013) It is able to decrease blood sugar level by increasing the pancreatic secretion of insulin from beta cells (Prashant Kumar Rai et al., 2013) H.integrifolia works by inhibiting ATPsensitive potassium channels in pancreatic beta cells. This inhibition causes cell membrane depolarization, which causes voltage-dependent calcium channels to open, which causes an increase in intracellular calcium in the beta cell, which stimulates insulin release (Sharma Sonu et al., 2009)

Leaves, oil

Jwara,

Unripe fruit

Arsha, Krimi, Prameha

Leaves

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

Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124 41. Rajani

Coscinium fenestratum Colebr. or Rubia cordifolia

Rasa: Katu, Tikta Veerya: Ushna

Visha, Shotha, Kushtha, Visarpa, Vrana, Meha, Raktatisara

Root

Alcoholic extract of R. cordifolia (100,200,400mg/kg) significantly decreased blood glucose level by increasing plasma corticoids level (Patil Rupali et al., 2006)

42. Salasara

Shorea robusta Gaertn. f.

Rasa: Kashya

Vrana, Sweda, Krimi, Bradhna, Vidradhi,

–

Yet to be evaluated.

43. Saptaparna

Alstonia scholaris R. Br.

Rasa: Kashaya Veerya: Ushna

Kushtha, Krimi, Shwasa, Gulma

Leaves, bark

It produced a highly significant decrease in blood glucose and a mechanism of this action was upon insulin triggering and direct insulin-like effects (B Deepti et al., 2011)

44. Sariva

Hemidesmus indicus (L.) R. Br.

Rasa: madhura Veerya: Ushna

Aruchi, Shwasa, Kasa, Visha, Pradara, Jwara, Atisara

Root

It acts by decreasing lipid peroxidation index by antioxidant activity (Mahalingam Gayathri et al., 2008)

45. Shaka

Tectona grandis Linn. f.

Raktaprasadana

Root

The effect may be due to presence of flavonoid compound is reported to promote regeneration of β cells (Pooja et al., 2011).

46. Shangreshta

Peristrophe bicalyculata Nees Asparagus racemosus willd

Jwara, Krimi, Kandu, Vrana, Visha Grahani, Arsha,Shotha

–

Yet to be evaluated

Root

It acts by inhibition of carbohydrate digestion and absorption, together with enhancement of insulin secretion and action in the peripheral tissue (Hannan JM et al., 2012).

Shosha, Kushtha, Shwitra, Chardi, Krimi, Bastiroga, Vrana, Daha Shotha, Visarpa, Kasa, Vrana

Leaves

By providing a regenerative modification ag ainst damage caused by alloxan to endocrine cells of the pancreas (Niranjan Pankaj Singh et al., 2010).

Bark

Effect may be due to by promoting the insulin release from the undestroyed β-cells or its action may be insulin like (Digbijay Kumar et al., 2013)

Fruit

M.charantia protects pancreatic β-cells through down-regulation of MAPKs and NF-κB in MIN6N8 cells. These include insulin secretagogue like effect, stimulation of skeletal muscle and peripheral cell glucose utilization, inhibition of intestinal glucose uptake, inhibition of adipocyte differentiation, suppression of key gluconeogenic enzymes, stimulation of key enzymes, HMP pathway and preservation of pancreatic islet cells and their functions (Baby Joseph et al., 2013)

Karnabadhirya

(Kakajangha)

47. Shatavari

48. Shimshapa

Dalbergia sissoo Roxb ex DC.

49. Shirisha

Albizia lebbeck (Linn.) Willd

50. Sushavi

Momordica charantia Linn.

(karavellaka)

Rasa: Madhura, Tikta Veerya: Sheeta Rasa: Katu, Tikta, Kashaya Veerya: Ushna Rasa: Madhura, Tikta, Kashaya Veerya: Ushna Rasa: Tikta Veerya: Sheeta

Jwara, Pandu, Meha, Krimi

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Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124 51. Tala

Borassus flabellifer Linn.

Rasa: Madhura Veerya: Sheeta

Shukrala, Madakara

Flower

52. Tinisha

Ougeinia dalbergioides Benth

Rasa: Kashaya

53. Trikantaka

Tribulus terrestris Linn.

Yet to be evaluated.

54. Vajravriksha (Snuhi)

Euphorbia neriifolia auct. Non Linn.

Rasa: Tikta, Madhura Veerya: Sheeta Rasa: Katu Veerya: Ushna

Meda, Kushtha, Meha, Shwitra, Daha, Vrana, Krimi Ashmari, Prameha, Shwasa, Kasa, Hridroga

Attributed due to the potentiation of the insulin effect of plasma by increasing the pancreatic secretion of insulin from existing β cells or its release from bound insulin (Goyal Pradeep et al., 2014). Yet to be evaluated.

Yet to be evaluated.

55. Vidari

Pueraria tuberosa DC.

Shoola, Gulma, Udara, Kushtha, Unmada, Medaroga, Vrana, Visha, Arsha Shukrala, Mutrala, Jivaniya, Rasayana

Yet to be evaluated.

Yet to be evaluated

Graded doses of Naga bhasma (100 and 200mg/kg) were administered orally with suspension of milk using oral feeding needle to control and experimental diabetic rats. Treatment with Naga bhasma showed no change in blood glucose level in normal rats but normalized the impaired glucose tolerance and alloxan-induced hyperglycemia on long-term treatment (Deshmukh Smita M et al., 2013). Yet to be evaluated.

Rasa: Madhura Veerya: Sheeta

Mineral 1.

Krishnaloha

Iron

Lohamala (Mandoora)

Rust

Rajata

Silver

Seesa

Lead

Suvarna

Gold

Rasa: Tikta, Madhura Veerya: Sheeta Rasa: Tikta, Madhura Veerya: Sheeta Rasa: Kashaya Vipaka: Madhura Veerya: Sheeta

Kshaya, Kushtha, Gulma, Pleeha, Meda, Meha, Shwasa Pandu, Kamala, Halimaka, Shosha Hridya, Balya’ Daha, Trishna, shosha, Jwara, Prameha, Visha

Prameha, Grahani, Vrana

Rasa: Madhura, Tikta, Kashaya Veerya: Sheeta

Unmada, Apsmara, Hridvepana, Kasa, Shwasa, Atisara, Grahani

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Tamra

Copper

Trapu

Tin

Rasa: Kashaya, Madhura Veerya: Ushna Rasa: Veerya: Ushna

Kushtha, Krimi, Kasa, Shwasa, Kshaya, Sthaulya, Grahani, Udara Medahara, Vrishya, Balya; Prameha, Vrana, Kshaya, Kasa, Shwasa

DISCUSSION Among 55 herbal drugs of ganas, in total 42 drugs had been screened for their anti-diabetic activity. Still 13 drugs i.e. Tinisha, Gokshura, Snuhi, Vidari, Kakajangha, Salasara, Patala, Palasha, Vikankata, Kadara, Dasikurunta, Bhoorja, Ajakarna are yet to be evaluated for their anti-diabetic activity. Among mineral drugs only two drugs i.e. Naga (Lead) and Vanga (Tin) do possess anti-diabetic activity. Analysis of these 62 drugs through various lexicons showed that in total 23 drugs has Mehahara activity. Among them 19 are herbal and 4 are mineral in origin. Acharya Sushruta had mentioned simple recipes in the management of 20 types of Prameha. In total 43 drugs are enlisted in its management. After comparing these two groups (Group of drugs incorporated by Sushruta for the management of 20 Prameha and another group of drugs drawn from therapeutic classification), there are 20 drugs common to both the groups. They are Aguru, Amalaki, Aragvadha, Vibhitaka, Chandana, Chitraka, Guduchi, Haritaki, Kadara, Karanja, Khadira, Kramuka, Kutaja, Moorva, Nimba, Palasha, Patha, Saptaparna, Shimshapa, and Shirisha. Sushruta developed a broad spectrum pramehahara formulation consisting of Amalaki juice and Haridra mixed with honey (Sushrutachikitsa11/8) (Trikamaji Yadavaji, 2008). Based on this observation Vagbhata included Dhatri (Amalaki) and Nisha (Haridra) in the list of prime drugs (Agryaushadhi) for the management of

Yet to be evaluated

Graded dose of Vanga Bhasma (25 and 50 mg/kg) were administered intragastrically to normal and experimental rats. Vanga bhasma treatment did not influence the blood glucose level in normal rats but normalized the impaired glucose tolerance on long term treatment (Soni Chandan et al., 2011)

Prameha (Vagbhata Uttara 40/48) (Paradakar Hari Shashtri, 2010). The person who get indulges constantly in day sleep, absence of physical activities and laziness, consumes foods and drinks which are cold, unctuous and sweet etc. should be understood as prone to Prameha. In such a person, vitiated Vata, Pitta and Kapha dosha (Bio-humours), when get mixed with Meda dhatu (adipose tissue) travel downward along with channels of urine and get localized in the the urinary bladder and begin to flow out through urine and give rise to Prameha. (Sushruta Nidan 6/4, pp) (Trikamaji Yadavaji, 2008). In prameha, all three doshas and dushyas like Meda, Rakta (Blood), Shukra (Semen), Ambu, Vasa (Muscle fat), Lasika (Lymph), Majja (Bone marrow), Rasa, Ojas and Mamsa (Muscle) are responsible for the pathogenesis. (Charaka Chikitsa 6/8,pp). The drugs used for the management of the 20 types of Prameha should be of Katu (Pungent), Tikta (Bitter) and Kashaya (Astringent) Rasa; Katu Vipaka (Biotransformation) and Ushna Veerya (Hot potency) and should have Laghu (easy to digest), Ruksha (Rough), Vishada (Clear) etc. gunas, so that they can alleviate the vitiated Kapha dosha and dushya. Majority of the drugs mentioned above are having Katu, Tikta, Kashaya Rasa; Ushna Veerya; Laghu, Ruksha guna which can able to

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alleviate vitiated doshas and dushyas of Prameha The above mentioned drugs act through different mode of action. Some of them act by increasing activity of pancreatic cells, increasing insulin sensitivity, exhibiting insulin like activity, maintaining glucose homeostasis (increase of peripheral utilization of glucose, increasing synthesis of hepatic glycogen or decrease in gluconeogenolysis), inhibiting the intestinal glucose absorption, reducing glycemic index of carbohydrate, reducing the effect of glutathione, increasing glucose uptake of adipocytes, enhancing glucose uptake by skeletal muscles, decreasing insulin resistance, increasing glycogen storage, reducing lactate dehydrogenase, increasing activity of enzymes for utilization of glucose, and inhibiting carbohydrate digestion. Majority of drugs may act by increasing insulin secretion or as insulinmimmetics. E.g. Aragvadha, Vibhitaka, Gopaghanta, Gridhranakhi, Haritaki, Karanja, Khadira, Kiratatikta, Kuruntaka, Kutaja, Madana, Patola, Chirabilva, Shatavari, Shirisha, Karavellaka, Tala. Some drugs like Arjuna, Latakaranja, Mushkaka, Karavellaka, Shaka, Shimshapamay produce their action by inhibiting glucose absorption from intestine and regenerating beta cells of Langerhans. Out of 78 drugs (a combined list of Ganadravyas and drugs mentioned for 20 types

of Pramehas), ten drugs are selected to formulate Mehahara dashemani based on its significant anti-diabetic and antihyperglycemic activities reported during recent research studies. The drugs included in Mehahara dashemani are Haritaki, Amalaki, Vibhitaki, Guduchi, Haridra, Kiratatikta, Karavellaka, Asana, Meshashringi, and Shatavari. CONCLUSION: Acharya sushruta had mentioned various groups of drugs for different disease conditions in his therapeutic classification. There are in total 62 drugs are mentioned for Mehahara activity among them 55 are of herbal origin and 7 are mineral in origin. Majority of drugs are screened for their anti-diabetic, hypoglycemic or anti-hyperglycemic activity. Vataja Prameha is not curable, due to contradiction in the treatment by Dosha and Dushya. Therefore, a lifelong treatment has to be taken for the palliation of disease. The need of an hour is to generate a potent herbal origin formulation with fewer side effects on its prolonged use. A potent broad spectrum formulation, Mehahara Dashemani, (Consisting of Haritaki, Amalaki, Bibhitaki, Guduchi, Haridra, Kiratatikta, Karavellaka, Asana, Meshashringi, and Shatavari) can be used as palliative treatment for all types of Prameha to reduce the side effects of prolonged use of synthetic antidiabetic drugs as well as to improve the life span of the patients.

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Swami

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Source of Support: NIL

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Conflict of Interest: None Declared

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Review Article APPLICATION OF TANTRAYUKTI FOR THE BETTER UNDERSTANDING OF AYURVEDA CLASSICS - A LITERARY REVIEW Sujata P Dhoke1*, R R Dwivedi2, M K Vyas3, Mithilesh Kumar Sah4 1

PG Scholar, Department of Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India. Professor & Head, Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India. 3 Professor, Basic Principles Department, IPGT & RA, GAU, Jamnagar, Gujarat, India. 4 PG Scholar, Department of Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India. * Corresponding Author: Email: sujubasic@gmail.com; Mobile: +919824744048 2

Received: 08/05/2015; Revised: 07/06/2015; Accepted: 10/06/2015

ABSTRACT Every science is bounded by time oriented study method. The science of Ayurveda is also not exception to this. Periodical evaluation has led to the origin of different types of literature viz. Tantra (scientific work/theory), Samhita (ancient classics), Tika (commentary) etc. But all these changes were derived from some methodology in which Tantrayukti (rules of interpretation/devices of treatise / methodology of theoretico-scientific treatise) is one of them, which enabled scholars of respective times to interpret the original texts into applications. Tantrayukti is the Methodology / technique / systemic approach of studying a Tantra to construe its correct unambiguous meaning for its Practical application. Though all Acharyas (authors of ancient classics) gave importance to Tantrayukti, still in the long run on the path of education and research in Ayurvedic science, application and utility of Tantrayukti remains the most ignored part. The proper knowledge of Tantrayukti is necessary for understanding of Ayurvedic classics. This review explains scientific principles of 36 Tantrayukti mentioned in different classics with their importance and application. KEY WORDS: Tantra, Yukti, Samhita, Tantrayukti, Interpretation.

Cite this article: Sujata P Dhoke, Dwivedi R R, Vyas M K, Mithilesh Kumar Sah (2015), APPLICATION OF TANTRAYUKTI FOR THE BETTER UNDERSTANDING OF AYURVEDA CLASSICS - A LITERARY REVIEW, Global J Res. Med. Plants & Indigen. Med., Volume 4(6): 125â&#x20AC;&#x201C;134

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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 essential for the growth and development of the human culture (Acharya Y.T., 2012). Ayurvedic Classics are such treasures of knowledge where boundless knowledge is stalled. Acharya have used some methodology while composing the Shashtra (science) in the form of Sutras (quotation) to put knowledge in concise and precise manner (Acharya Y.T., 2011). So this knowledge canâ&#x20AC;&#x2122;t be perceived by everyone as it is hidden and kind enough to show their affection on us in the form of tools to understand this brief knowledge. Ancient scholars of India followed various grammatical and compositional tools while writing their treatises and Tantrayukti (rules of interpretation) is one of them (Dash B., & Sharma R. K., 2004). It presents as a frame work which clears the appropriate meaning and helps to understand the real sense of Shlokas (quotation). Tantrayukti is the methodology / technique /systemic approach of studying a Tantra (science) to interpret its correct unambiguous meaning for its practical application (Mhetre H. B., 1998). The knowledge of Tantrayukti serves the purpose to understand the depth of knowledge in the classics and their application in proper way (Acharya Y.T., 2003). Acharya Charaka mentioned total 36 Tantrayukti in the last chapter of Charaka Samhita (ancient ayurvedic classics) (Acharya. Y.T., 2011). Hence to explain the importance and utility of Tantrayukti in understanding of classics and their therapeutic utility this work has been planned via available Ayurvedic treatises. Necessity of Tantrayukti: Two examples have been quoted to explain the necessity of Tantrayukti. As the sun causes blossoming of lotus pond and as the lamp enlightens the house, Similarly Tantrayukti serve for the Tantra (Acharya Y.T., 2011). Examples of sun and lotus indicates that, the concepts which are described in short are elaborated by

Tantrayukti, while example of lamp and house hints that Tantrayukti highlights Gudarthas (deep meaning) which subtly exits in Tantra (Dash B., & Sharma R. K., 2004). It means to make out secrete or unsaid things or reading between the lines is possible only with Tantrayukti. In first example elaboration of concise subject is expected while in second the things are there but the view point or orientation is given by Tantrayukti. It plays necessary and integral role in literary research to understand the concepts of Ayurveda which being explained in many fold and presented in the form of Samhitas. Importance of Tantrayukti: One, who is well versed in one Tantra by applying knowledge of Tantrayukti, can easily grasp the meaning of another Tantra (Acharya Y.T., 2011). One should have understanding of many Tantras related to the subject he learns. Knowledge of single Tantra is not enough to be an expert physician. Hence Tantra is to be understood properly. If not then it behaves same as unskilled person having weapon with him. So both Shaastra (Science) and Shastra (Weapon) are protective and beneficial if handled skilfully (Acharya Y.T., 2011). On the same way valuable knowledge of classics can only be obtained through proper application of Tantrayukti. Utility of Tantrayukti: Utility of Tantrayukti can be explained under two headings viz. Vakyayojana (Arrangement of words in a sentence for proper meanings) and Arthayojana (Proper arrangement of hidden or deeper meaning). 1) Vakyayojana: It means Arrangement of words in a sentence or two different sentences to arrive at proper meaning. Vakyayojana is literary aspect of Tantrayukti, highest perfection in grammar provided by Sanskrit language, gives great liberty to arrange any Pada (word) anywhere in sentences without changing its meaning. 2) Arthayojana: This is elaboration or organizations of meanings. Many times

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though Vakya (sentence) is clear, still the Artha (meanings) may not be understood easily. Here one has to rely again on Tantrayukti.

of which the statements are made. So Rogas are the Adhikarana (Acharya Y.T., 2011). Adhikarana is one in which the Tatparya (conclusion) of Tantra is present.

SOME GLIMPSES ON TANTRAYUKTI WITH THEIR UTILITY:

2) Yoga (Joining /Uniting): Arrangement of words in a sentence is called Yoga (Gairola V, 1996). Establishing a statement by putting different words together is called Yoga (Acharya Y.T., 2011). Ex: The origin of fetus is from mother. It is proved by Panchavayava (Five elements) (Acharya Y.T., 2011).

1) Adhikarana

(Subject / Topic of discussion): The convincing subject or topic of a Shastra or Tantra (science) is Adhikarana. The sage formulated Ayurveda to cure the Roga (disease). Adhikarana Tantrayukti is the central theme in respect

Table no.1 – Panchavayava Vakya ( statement through Five elements) Sr.No. 1

Panchavayavavakya( statement through Five elements) Pratijna (statement)

2 3 4

Hetu (reason) Dristhanta (example) Upanaya (explanation of example)

Nigamana (re-statement)

Explanation The origin of fetus is from mother. Because it is in the womb of mother. Kutagaar (home) In Kutagaar (home) there is collection of many things like bed, table etc. Fetus is also having the combination of many parts Twacha (skin), Rakta (blood), Hridaya (heart) etc which is Matruja Bhavas. Thus the origin of fetus is from mother.

Yoga means arrangement of common pattern, linking of words, even if situated far and thus making the sentence compact and meaningful (Acharya Y.T., 2003). Hetwartha (Adducing acause) - When a statement is made in a particular context, that is applic able to other situations is called as Hetwartha. Ex: habitual intake of homologous matter is stated to increase Dhatus. The term Dhatu in this context implies Dosha as well besides tissue elements. Vata gets increased by the use of similar Rasa and Guna. (Acharya Y.T., 2011). It indicates required meaning along with the facts that are mentioned earlier (Sengupta S., Sengupta B., 2002). Padartha (The meanings of a word)-The meaning told in a Sutra or a Pada (words) is called Padartha. Meaning of one, two or three words is called Padartha. Padarthas are

innumerable (Acharya Y.T., 2003). Among the meanings listed, particular meanings is to be considered in that particular context. Ex: ‘Rasa’ word has at least 7 meanings. When it is Samsarjanakarma (post procedure of Panchkarma) after Vaman (vomiting), Rechana (purgation) it means Mamsarasa (meat soup) is used for that context (Paradkar H.S.S., 2011). When it is after completion of all Panchakarmas, it is ‘Sadrasa’ (Acharya Y.T., 2011). In Patha (context) of Arogyavardhini it is Parada (mercury), in Medhya Rasayana (a type of rejuvenation) (Acharya Y.T., 2011). It is Svarasa (extract/juice) of Guduchi (Indian tinospora) (Acharya Y.T., 2011). Pradesha (Extension of past to the present)When some present idea is supported by the past facts it is known as Pradesha such as; this surgeon had extracted the Shalya (foreign

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material) of Deva -dataa. Hence he would do similarly in case of Yajnadatta (Acharya Y.T., 2003). 3) Uddesha (A brief mention): Saying something in brief is called Uddesha (Acharya Y.T., 2003). Chakrapani says the same thing (Acharya Y.T., 2011). Ex: Hetu (etiology), Linga (Symptomatology), Aushadhajnana (Medicaments) is Uddesha, narrated about the whole Ayurveda means a concise statement having wider implications. 4) Nirdesha (Specification of the items once by one): Detailed description of a subject or elaboration of the topic is called as Nirdesha (Gairola V., 1996). Nirdesha means explaining the things which are mentioned in brief. Such as explaining Hetu, Linga, Aushadha in detail (Acharya Y.T., 2011). Ex: After giving the names of Bastivyapata (side effects of enema procedure) Vibandha (constipation), Gaurava (heaviness) etc. are explained individually (Sharma S., 2006). 5) Vakyashesha (Thought out but not spoken aloud): Incomplete sentence which are not giving the complete message is known as Vakyashesha (Acharya Y.T, 2003). example-In the word Trisutra (triads) Ayurveda, contents are not clear. 6) Prayojana (purpose/aim/object): For which one initiates some work, is known as Prayojana. (Acharya Y.T., 2011). The Artha or Uddesha or the object for which one proceeds. Prayojana is one for which Shastra is told. Ex. Dhatusamyakriya (balance state of body constituent) is told as Prayojana of Tantra (Acharya Y.T., 2011). Word Dhatusamyakriya has two meanings i.e. in aspect of health to maintain and also in aspect of illness. It is just like giving helping hand for those who is fallen in clay (Acharya Y.T., 2011). 7) Upadesha (Advisory guidance): The authoritative instruction is called Upadesha

i.e. one should behave in this way (Lele W.K., 2013). It teaches the reader to distinguish between the right and the wrong. Charaka was aware of such conditions. So he claims it is impossible to go for any examination, without preconception of Upadesha. Vagbhata and Sushruta go two steps ahead and assess with Mantra (chanting), the unchallengeable facts. Ex: One should not keep awake in night and sleep in the day time. One should act according to Dharma (faith/religion) and Artha. If it is opposed then one canâ&#x20AC;&#x2122;t be happy (Acharya Y.T., 2011). 8) Apadesha (Statement of the reason): Pointing out the reasons for the particular action is Apadesha. Also expressing others opinion is Apadesha. Ex: Madhura Rasa (sweat taste) aggravates Sleshma Dosha (Acharya Y.T., 2011). So, for scientific approach towards any event a training of systemic research skill is necessary. It is the purpose of Apadesha Tantrayukti. 9) Atidesha (Extented application): Inference of future on the basis of present things (situation) Ex: Vata Dosha of this person is rising upwards so he will suffer from Udavartha (disorder due to vitiated vata dosha). Also establishment of unsaid things with the help of said things is Atidesha. After describing certain things it is also said that same may be applied to other cases which are not mentioned here (Acharya Y.T., 2011). 10) Arthapatti (Implication): Implication of unmentioned by indication of mentioned is Arthapatti (Acharya Y.T., 2003). Ex: If a person says he will take Odana (prepared soup in which the ratio of water and rice is 5:1), then this is understood that he is not interested to take Yavagu (prepared soup in which the ratio of water and rice is 6:1). Both Chakrapani and Sushruta have same view (Acharya Y.T., 2011). Ex: Dadhi (curd) should not be taken at night; means can be taken in daytime. If Dadhi is

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contraindicated in hot Ritus like Grisma (summer), Sharada (early winter) and Vasanta (spring) then by Arthapatti one may have it in Shita Ritus (cold season) like Hemanta (winter), Shisira (autumn) and Vasanta. Similarly, Madhu (honey) is contraindicated to combine with Usna (hot) then by Arthapatti it should be taken with normal water only. 11) Nirnaya (Conclusion/Determination): The reply to the objection is Nirnaya (Acharya Y.T., 2003). Ex: Vata afflicting the body and then moving downwards expels urine associated with Vasa, Meda, Majja and as such Vataja Prameha are incurable. The conclusive statement of discussed facts is Nirnaya (Acharya Y.T., 2011). Determination through confusion, satisfaction of doubt and refutation of Purvapaksa (the prima facia arguments) are the functions of Nirnaya. 12) Prasanga (Inseperable connection): Restatement of some fact at the end which is being mentioned in another context while concluding is Prasanga i.e. mentioning of some fact once again when it is related to the present context (Acharya Y.T., 2011). 13) Ekanta (An Exclusive sratements): A fact which is told everywhere in a same manner is called Ekanta. Ex : Trivrita (Indian jalap) causes purgation, Madanphala (emetic nut) causes emesis (Acharya Y.T., 2003). Statement of fact without any alternative or a categorical statement is called Ekanta Ex: Nijarogas are produced by bodily Dosha i.e. Vata, Pitta and Kapha (Acharya Y.T., 2011). 14) Naikanta (An inclusion statement): Giving different opinions about same thing at different places is known as Naikanta (Acharya Y.T., 2003). Ex: Some Acharyas quote Dravya is important, some say Rasa, some other say Veerya / Vipaka. Naikanta is just opposite to Ekanta in which no alternative side is stated decisively (Acharya Y.T., 2011). Postulations of

Dhatuposhana Nyayas (maxims), definitions of Ama (foreign particle), time of Basti (enema) Administration, number of Basti to be administered, time of Anjanakarma (collyrium), Karmukata (action/potency) of Dravya, etc. These all are Anekanta. All views are correct and possible in one or other conditions. 15) Apavarga (An exception to a general rule): Apavarga is a state of exception i.e. when something is taken out of the ambit of general statement. Ex: Swedana (fomentation) is contraindicated in all types of Visha (poison) except Keetavisha (poisons of insect). Excluding one thing from a group of things is Apavarga. Ex: Paryushitaanna (stale food) should not be taken except Mamsa, Hareetaka (Ardraka), Shushkashaka (dry herbs), Phala (fruits), Bhakshya (edible) etc. Also Lasuna (garlic) is quoted as the best remedy for all Avarnas but it is not used in Pittaja and Raktaja Avarana conditions (Acharya Y.T., 2011). 16) Viparyaya (Contrariety): Understanding the contrary idea along with what has been stated (Sharma S., 2006). Ex: Krisha (malnourish), Alpaprana (low immunity), Pranabhirava (coward) are difficult to treat. If it is told, then it is understood that, Dridha (strong), Mahaprana (well immunity) and brave persons are easy to treat. It is the statement of contradictory (Acharya Y.T., 2011). Ex: Nidanokta Karanas (causative factors) donâ&#x20AC;&#x2122;t act as Upashaya (Relief from disease) while the opposite ones act as Upashaya. Viparyaya means contrary or reverse to said subjects (Sharma S., 2006). Ex: The reasons told in the Nidana (causative factor) act as Anupashaya (aggravating factor for disease) to the Vyadhi (disease). Hence opposite are Upashaya (relieving factor of disease). 17) Poorvapaksha (View of a question): Questioning some statement with an objection is called Poorvapaksha (Acharya Y.T., 2003). Ex: How 4 types of Vatajanya

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Prameha are Asadhya (Untreatable). Poorvapaksha is objecting the proposed idea or vitiation of the Pratijna (statement) with an objection. Poorvapaksha means denying or refuting others views. Ex: All fishes should not be taken with milk but some of the Acharyas (authors) objects and give the view that chilichima can be taken with milk.(Acharya Y.T., 2011). 18) Vidhana (A systemic and sequential exposition of a scientific subject): Systematic description of a subject in an order is called Vidhana (Acharya Y.T., 2003). Vidhana means explaining the method followed by Sutrakarta (author) (Acharya Y.T., 2011). Ex: While explaining Malayana (channel of waste products), it is told that when Mala (waste product of body) becomes vitiated and gets increased in Matra (quantity) and does Baddha (obstruction) to Malamarga (route of waste products). Malavriddhi is understood by Gaurava (heaviness) and Sanga (obstructive) where as in Malakshaya (less in quantity of waste products) is predicted by Laghava (lightness) and Atiutsarga (excessive gush). Otherwise Vidhana can also be understood as explaination in a priority manner of mentioned order. Ex: Rasa (lymph channles), Rakta (blood), Mamsa (muscles), Meda (fat), Asthi (bone), Majja (bone marrow), Shukra (semen) explaining these in an order as they are originated. 19) Anumata (Assent/Agreement): Acceptinging others opinion as it is (Acharya Y.T., 2003) or acceptance/approval of others views is Anumata (Sharma S., 2006). This is quoted in Vadamarga Prakarana as Abhyanujna Vada (Ayurvedic principles). It shows humbleness of our Acharyas to respect others views. This ethical conduct is also trained to reader by this Tantrayukti. Only such unbiased nature can acquire pure knowledge (Acharya Y.T., 2011).

20) Vyakhyana (A detailed explanation of all aspect of substance): Detailed exposition of the special additional topic in the treatise is Vyakhyana (Acharya Y.T., 2003). Vyakhyana means explanation of a fact not known to all (Acharya Y.T., 2011). All the Tika Vajnmaya (annotations) is its application. Tacchilya, Kalpana, Arthashraya, Vyakhya etc. All components are complementary tools or corollary to Vyakhyana Tantrayukti. Garbhavakranti, Prakritivarnana, Jentakasveda, Varnana, Madyapanavidhi Varnana etc. are its applications. 21) Samshaya (Doubt/Irresolution/Indecision): Narrating the two contrary things in a same treatise is called Samshaya (Acharya Y.T., 2003). Ex. Injury to Talahridaya Marma (vital) causes death but cutting hands and feet will not cause death. So when the statement seems to be similar towards both the opponent, then it is called Samshaya (Gairola V., 1996). 22) Ateetaveksha (Retrospective): Reference of particular subject which has been said earlier is Atikrantavekshana (Acharya Y.T., 2003). Ex: In Chikitsasthana, statement is given that it has been described in Sutrasthana. So, Ateetavekshana means a statement made in reference to past (Acharya Y.T., 2011). 23) Anagatavekshana (Refer to a future statement): Mentioning a thing which has to be described in future is Anagatavekshana (Acharya Y.T., 2003). Ex: In Sutrasthana, statement is given that this subject will be dealt in detailed in Chikitsasthana. So, Anagataveksha is related to the things which is (to be told in the future) not told (Sharma S., 2006). Ex: Navan (application through nostrils), Gandusha (gargle), etc. are explained in the Dinacharya Adhyaya (daily regimen chapter) but Nasyadi Vidhana will be explained in coming chapter of Siddhistana (Acharya Y.T., 2011).

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24) Swasanjna (A scientific name/A technical term): Using some technical words for famous things in Shastra (text) which are unknown or new to other Shastra is Swasanjna (Acharya Y.T., 2003). Ex: Word Mithuna is used for the combination of Madhu and Sarpi (Ghee). So, the words which are not used by people of other faculty are known as Swasanjna (Gairola V., 1996). Hence, Swasanjna denotes technical terms used in a particular Tantra (Acharya Y.T., 2011). 25) Uhya (Inference by reasoning): The subject or meaning which is not told directly but left off to be understood on the basis of logic i.e. Uhya, Tarka, Avagaman, etc. is known as Uhya Tantrayukti (Acharya Y.T., 2003). Ex: In Annapanavidhi Adhyaya four types of Annapana are explained as â&#x20AC;&#x201C; Bhakshya (snatching/biting), Bhojya (chewing), Lehya (liking), and Peya (drinking) and at some other places only 2 types of Annapana are mentioned where we have to take it as Anna(food) as Ghanahara (solid diet) and Peya and Lehya as Dravaahara (liquid diet) by logic. 26) Samucchaya (Addition/Connection/Unification): Narrating many things in same context in the form of collection is called Samucchaya (Acharya Y.T., 2003). Clinically Samucchaya-Tantrayukti is important. Ex: All symptoms if present then it is disease. Since Samucchaya works on Samanya i.e. Common factor, one can know mode of action and site of action of a Kalpa (formulation) by studying its constituents. 27) Nidarshana (An example/An illustration): To clarify subject through example is called Nidarshana (Acharya Y.T., 2003). Nidarshana is statement of example so that all learned and illiterate alike may comprehend the fact. It is for easier explanation of otherwise difficult topics. It is for the benefit of Trividhashishyabuddhi (students with different intelligence quotients). Real

importance of Nidarshana is to explain the topic on handful intelligibility (Acharya Y.T., 2011). 28) Nirvachanam (Derivation/Etymology): To define a word on the basis of etymological derivation (Acharya Y.T., 2003) or etymological derivation of subject is called Nirvachana (Gairola V., 1996). Nirvachana means statement of illustration comprehensible to the Pandita (learned) or it denotes derivative/ etymological definition (Acharya Y.T., 2011). Every word has its own sense. It is also a treasure of knowledge to pursue how and why such word is derived. It also helps in exposing some unsaid or inbuilt aspects of the subject. 29) Niyoga (Dictate/ authorities command): Stating what must be done is called Niyoga (Acharya Y.T., 2003). Ex: One should always practice Pathyabhojana (proper diet). Niyoga is the positive instruction (statement) which is to be followed essentially (Acharya Y.T., 2011). Ex: You should not leave the Kuti (home) even you get Sweda (heat) and Murcha (gidiness). Also, after Snehapana (oleation) one should use hot water for everything (Paradkar H.S.S., 2002). 30) Vikalpana (An alternative): This or something else is superior such type of statement is called Vikalpa (Acharya Y.T., 2003). Ex: Mamsarasasevana (meat soup) along with Odana or Saghritayavagu (Yavagu mixed with Ghee). Vikalpa is statement of alternative option (Acharya Y.T., 2011). Ex: Udaka (water) of Sara (Ayurvedic drug) or kusha (Ayurvedic drug) to be given. Expounding the possible things in order or simultaneously is called Vikalpa (Sharma S., 2006). Bahukalpam (lots of formulation) is one of four qualities of a good Aushadha. Complete Sthana of Charaka Samhita is devoted for Vikalpa in Aushadha formulations is for pallatabily, execution of specific potency of Aushadha and appropriate administability are the

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example of Vikalpa Tantrayukti (Acharya Y.T., 2011). 31) Pratyutsara (Gainsaying/Supply of omitted words): Pratyutsara is refutation of others view with logical reasoning. Ex: Acharya Vayorvida (author) explained Shareera is formed by Rasa because Vyadhi (disease) are Rasaja. Then Acharya Hiranyaksha (author) objects arguing that Purusha is not Rasaja but he is Shaddhatuja and Vyadhi are also produced by Shaddhatu is the example of Pratyutsara Tantrayukti. It helps in oral exam, seminars and presentations, etc. 32) Uddhara (Extraction/Digging out): Establishment of own view after refuting others is known as Uddhara (Acharya Y.T., 2011). Ex: Sampatti (avalaibility) of Bhavas (things) causes Utpatti (formation) of Purusha and Vipatti (destruction) of same Bhava causes Vyadhi. So, Uddhara is clarification of some fact by providing some illustration (Sengupta S., Sengupta B., 2002). Ex: Katu (pungent), Tikta (bitter) Kashaya (astringent), Atiruksabhojana (dry food), it means Marichadikatu (pungent drugs), Nimbaditikta (bitter drugs), Haritakyadikashaya (astringent drugs). Establishment of Kshiradadhinyaya (maxims) by Aadhamalla (Paradkar H.S.S., 2002) confirming existence of Akasha and Vayu by Aadhamalla (Paradkar H.S.S., 2002), Pitta-Agni-Abheda (similarity in between Pitta and fire) (Acharya Y.T., 2003), Punarjanmasiddhi (re-birth) (Acharya Y.T., 2011), etc. are its examples. In todayâ&#x20AC;&#x2122;s perspective, Uddhara Tantrayukti is more important because numerous Asadvadi (refuse the wrong statement) and their Vakya-s (sentence) are prevailing in Ayurvedic field which led much of scientific concepts in confusions and also controversies, vague and absurd. 33) Sambhava (possibility): Sambhava is the statement of source or site of origin (Sharma S., 2006). Ex : Viplu, Vyanga, Nileeka (skin disease) etc. originate on

face.The Mula (base) of originating thing is called Sambhava (Sengupta S., Sengupta B.).Ex: Dosha are Sambhava of Vyadhi. Sambhava makes the not specified and invisible thing into specified and visible (Paradkar H.S.S., 2002). DISCUSSION As Ratnas (dazzling stones) are used to decorate the golden ornaments, in the same way Tantrayukti decorate the classics (Jyotirmitra, 2012). The Bhishaka (Medical Practitioner) who knows Tantrayukti is superior and intelligent, hence worth to be worshipped because success depends on Yukti. Again the importance of Tantrayukti is emphasized by quotation that these are the guiding lights on the path of knowledge i.e. without Tantrayukti it is impossible to compose Tantra. Even in this age of computerizetion, Tantrayukti may serve as programmers as these are the prime tools of research. For Yuganurupa Sandarbha (Periodic evaluation) one needs to get acquainted with original Brihatrayee (three basic classics of Ayurveda) which is possible only through Tantrayukti to interpret and see the changing world in Ayurvedic terminology. Merit of each subject depends on its utility. As per Acharya Sushruta, Tantrayukti which have specific features besides the common ones and which relate to both form and content, help one to unlock the secrets of a scientific subject (Lele W.K., 2012). Therefore it is desirable to examine utility of such an essential and vital subject like Tantrayukti. By proper use of Tantrayukti one can refute the statements made by wicked disputant and establish own correct views (Acharya Y.T., 2003) in accordance with approval of Tantra i.e. in Vigrihya Sambhasha (hostile symposium). Tadvidya-Sambhasa (congregation) is also included in Adhyayanavidhi (Acharya Y.T., 2011) where knowledge of Tantrayukti is essential. Many Vadamargas also exhibit influence of Tantrayukti on them (Acharya Y.T., 2011). In present era it is also used to prevent wrong interpretation and misconceptions. It is necessary to have proper orientation towards true meanings of Shlokas. Utility of Tantrayukti

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can be exhibited as per the field where they are to be used. Ex:-Study and composition of Samhita, Tika, book, theories, monograph, paper, protocol, etc. Adhikarana tells about the topic of the Tantra (W.K. Lele, 1981). Subject oriented study is again an application of Adhikarana Tantrayukti. Classification also needs subject orientation. e.g. Various Ganas (classifications), Dashemani etc. Thus heading or ctiterion of the classification is an example of application of Adhikarana Tantrayukti. Uddesha demonstrates style of scientific presentation. Today’s all medical proformas are based on Uddesha Tantrayukti. It can be seen on OPD case paper denoting present symptoms. Statement made for something, is extended to clarify something else is known as Hetwartha. Ex: A lump of mud is moistened by water, in the same way wound gets moistened by black gram and milk etc (Acharya Y.T., 2003) can be understood by Hetwartha Tantrayukti. The importance of Pradesha Tantrayukti can be seen in self clinical practice too. During OPD it’s not possible to take detailed history and examination of patients. Here one has to depend on brief outlook of patient. With this Tantrayukti, perfect judgement regarding diagnosis can be made. Clinically, Prasanga Tantrayukti is also important. All the pathological investigations, biopsy, etc. are the examples of its application. In Samhitas also Prasanga Tantrayukti makes one attentive to remember the location of topic irrespective of Adhikarana. Much of the times it is observed that patient with general illness i.e. Adhikarana is different, is diagnosed some subclinical and irrelevant pathology during the course of examination by an accident. Some of the diseases are Diabetes mellitus, heart problems, some congenital anomalies, malignancies etc. Thus Prasanga is useful clinically and textually in Samhitadyayanam too. Nirnaya helps to trace out the successful headway through confusing circumstances. This is important in diagnosing patient’s condition when differential diagnosis is not clear. Ekanta is important for perfection in diagnosis and also the line of treatment.

Samshaya is statement of condition of doubt where there is inability to decide on the two alternatives (Acharya Y.T., 2011). If one remained undecided, it leads to Anekanta. It is important for differential diagnosis. Understanding of the present illness with the history of past illness is Atitavekshanam (Paradkar H.S.S., 2002). In classics Atitaveksha and Anagataveksha are similar as both functions to locate cross reference. Therefore they are the base of all other Tantrayukti. Uhya is the statement that what is not mentioned in the text should be deducted with own intellect (Acharya Y.T., 2011). Ex: If the drugs mentioned in Shadaskandha (quantum) are not available then based on composition of these drugs, other drugs can be used by practitioners own intellect (Paradkar H.S.S, 2002). Niyoga explains Do-s and Don’t-s for patients and practitioners both. For example- Don’t see Sun directly (Paradkar H.S.S., 2002), don’t administer any medicine in Visuchika (Paradkar H.S.S., 2002), don’t apply Swedana at Hridaya (heart), Akshi (eyes), Vrishana (scrotum), etc. (Paradkar H.S.S., 2002). The Tantrayukti doctrine is useful and absolutely necessary for the composition of a scientific treatise on any branch of knowledge and ignorance leads to ambiguity, confusion, contradiction & misconception of basic principles embedded in Samhita. Hence, Tantrayukti are Svasanjna and original doctrines of Ayurveda, and also have specific sense which differs from Darshana and other Shastra. CONCLUSION The ancient Acharya had not only produced scientific works on different branches but had also envisaged a comprehensive and perfect methodology of theoretical-scientific compositions. Tantrayukti is a technique, methodology and systematic approach adopted for precise composition & unambiguous correct interpretation of Tantra. Utility of Tantrayukti is essential in the interpretation of Samhita as they are helpful for Vaakyayojana and Arthayojana. If one knows Tantayukti then he will know how to produce a perfect scientific work, how to study and teach a scientific work,

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how to examine a scientific treatise precisely and unaffectedly. By the knowledge of Tantrayukti one becomes expert in theoretical aspects of Tantra like Grahana (grasping),

Dharna (understanding), Vijnana (knowledge) and practical aspects like Prayoga, Karma, Kala etc. and becomes a life saver physician.

REFERENCES Acharya Y.T. (2011), Charakasamhita with Ayurvedadipika Commentary by Chakrapani, Reprint edition, Chaukhamba Sanskrit Sansthana, Varanasi, 18,64,68,264,266,268,289,308,642,651, 730,736,737,377. Acharya Y.T. (2003), Sushrutasamhita with nibandha sangrahateeka by Dalhana, Reprint Ed., Chaukhamba Surbharati Prakashana, Varanasi, 16,17,65,100,815,816,817,818,819. Bhagvan Das and Sharma R.K. (2004), Charakasamhita by Agniveshatantra, Vol-VII, Reprint edited, Chaukhamba Sanskrit Series Office, Varanasi, 445. Gairola V. (1996), Arthashastra of Koutilya, 4th ed., Chaukhamba vidyabhavana, Varanasi, 766,767,768. Mhetre H.B. et al. (1998), MD Thesis entitled Application of Tantrayukti in Samhitaadhyayanam, IPGT & RA, Jamnagar, 32. Jyotirmitra (2012), Ashtangasamgraha of Vagbhata with the Shashilekha Commentary by Indu, Reprint edited, Chaukhamba surbharati prakashana, Varanasi, 958. Source of Support: NIL

Lele

W. K.(1981), The Doctrines of Tantrayuktis 1st ed., Chaukhamba Surbharati Prakashana, Varanasi, 27,40,63.

Paradkar H.S.S.(2002), Astangahridaya of Vagbhata, Sarvangasundarateeka by Arunadatta & Ayurvedarasayana of Hemadri, Reprint Ed., Chaukhamba Surbharati Prakashana, Varanasi, 33,150,164,240,264,395,947,948,949.

Sengupta S., Sengupta B.(2002), Charaksamhita of maharshicharaka, Ayurvedadeepikateeka of Chakrapanidatta and Jalpakalpataru of Gangadhara, 2nd ed., Choukhamba Publishers, Vol-5, Varanasi, 3815,3822. Sharma R. K. & Dash B. (2005), Charakasamhita of charaka, 2nd ed., Choukhamba Sanskrit Series, Varanasi, 435. Sharma S. (2006), Astangasamgraha with Shashilekhateeka by Indu, 1st ed., Chaukhamba Sanskrit Series Office, Varanasi, 958,959.

Conflict of Interest: None Declared

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