1.

 Learning and
 Teaching methodology
available in Samhita
 Tantrayukti,
 Tantraguna,
 Tantradosha,
 Tachchilya,
 Vadamarga,
 Kalpana,
 Arthashraya,
 Trividha Gyanopaya,
1
 teaching of
 Pada,
 Paada,
 Shloka,
 Vakya,
 Vakyartha,

meaning and
scope of
different
 Sthana and
 Chatushka of Brihatrayee. 2
Learning is the act of acquiring new or modifying and reinforcing
existing knowledge, behaviors, skills, values, or preferences
which may lead to a potential change in synthesizing information,
depth of the knowledge, attitude or behavior relative to the type
and range of experience.[1]
Learning is an integrated, ongoing process occuring within the individual, enabling him
to meet his specific aims, fulfill his needs and interests, and cope within the living process.

Teaching is the process of attending to people’s needs,

experiences and feelings, and making specific interventions to
help them learn particular things.
The activities of educating or instructing; activities that impart
knowledge or skill.
A teaching method comprises the principles and methods used by teachers to
enable student learning.

Methodology is the systematic, theoretical analysis of the methods applied to

a field of study. It comprises the theoretical analysis of the body of methods
and principles associated with a branch of knowledge.
3
 Tantra yukti

• Derivation of the term Tantra

(i) According to Siddhanta Kaumudi –

the term ‘Tantra’ has been derived from the word
“ Tanu Vistare” - Tanu Dhatu + Stran Pratyaya
meaning “ Tananam Vistaranamiti Tantram “
means the detailed knowledge of the subject which can be elaborated in detail.

(ii) Also this term has been derived from Siddhanta Kaumudi ‘s –
“Tatri Dharane” (Tatri Dhatu + Gha Pratyaya)
meaning
(a) “ Tantranam - Dharanamiti Tantram”
means in which the subject matter is confirmed I fixed
(b) “Tanyate Dharyate Veti Tantram”
means which causes actions, ways & medicaments that one can gets free of disease is called
Tantram.

4
• Definition of the term Tantra
From the above derivation,
two types of Definition of Tantram is came out
(i) “Tanyate Vistaryate iti Tantram” &
(ii) “Tantryate Dharyate Anena Veti Tantram”

Acharya ‘Dalhana’ , the commentator of Sushruta Samhita clearly indicates the term ‘Tantram’
as - “Tatri Dharane” Here the meaning of the term ‘ Dharane’ suggests the protection of the
body from the diseases.
So the text / treatise that keeps the protection of the body is called Tantra / Sastram / Chikitsa.
As it is quoted in –
“Trayate Shariramaneneti Tantram Shastram Chikitsa Cha” (Sus. Uttar. 65/2)
“Tantranam Vistaranam Iti ”
means that one can elaborate detail of a brief version by the help of Vyakhyana, thus it can
called as Tantram. It also gives protection to the body by different preservative ways of
Medical science-like
Mitashi shyat (one should take diet in proper time),
Hitashi syat (one should take proper diet),
Kalabhoji syat (food can be taken in proper time),
Samasanadi na kartavyam (not to take over diet),
Prajnaparadhasya tyaga (not to indulge fructuous activities),
not to check the natural urges) etc. etc.
Thus the version “Tantranat Sharir Dharanadapi Tantram” is justified from the above points.
5
The Sastra ( Text) is also called ‘Tantra’ due to regulation/controlling activities/ rules. °

One can protect / keep health of the healthy by indulging Ayurvedic rules & advices, thus it
can called as Tantra.

“ Niruktam Tantranattantram” (ch,su. 30/70)

The commentator Shivadas Sen of Charaka Samhita comments this quotation as
“Tantrenat-Vyutpadanat Tantram" meaning that which can be elaborated in detailed & which
protects the body is called as Tantra.

"m agents mam-z t not a I56? m WW" u (Shiva sidhanta karikagama)

The texts which based on established principles in appropriate order with scientific data &
that protects the body is called Tantra.

‘ 'm-w‘t‘mfi‘ma‘srmw; WE” (Nyaya sutra vaschhayana bbasyam)

means that shastra (text) which unites the different subject matter in different meaning for
the good understanding is called Tantram.

6
Derivation of the term-‘Yukti’

"3'! W" W {Rf W: l

The term “Yukti” is derived from the word ‘Samadhyarthak'.
“Yuj Dhatu + Ktin Pratyaya”

'W‘W"WWWWWH
‘yujyate Grantharth vishayo anaya it! Yukti”
Means properly understanding of the subjectmatter which placed in happazard way in the
text is called Yukti (Argument) / Planning.

Yukti is otherwise called Yojana meaning planning. Planning of medicament for the Dosha
imbalancement. A planning of scientific & compound nature is called Yukti. It provides an
anticipatory plan for solving the practical difficulties and justifications of different portions,
generally thought to be irrelevant.

Acharya ‘Dalhana’ , the terminology ‘Tantra’ is used for two meaning. Viz - Sastra & Chikitsa.

The subject matter of tantra yukti is

(i) to make plan for preparing text or already existing planned text or
(ii) making plan for treatment or already existing plan for treatment.

7
Paryaya ( Synonyms)

“Tantram Pradhane Siddhante Tantu vaye Parichcbhade” (Amara Kosha)

The term ‘Tantra’ is used for fundamentals of the text/sastra.

All the different texts have established rules & regulations which governs the fundamentals
of the texts and they are described in the beginning.
So these fundamentals are Tantrayukti.

Acharya Vaghbhatta used the term ‘Yuktipada’ in place of tantrayukti.

"W 3am Realm m: M W mam” (Ast. San. Uttar. 50/149)

Acharyas have also used the term 'Tantraguna' in Astanga Hridaya. As

"rm “nonfat WWI mm mm with: M5 ""043; Hrid. Uttar. 40/78)

The term “Tantra" has also been used for Kautumbikarma, Pradhan Sidhanta Rogapanayana
Samanhaushadha. Tantuvaya, Shastra. Vastra, Vedshakha, Pradhanhetu‘ ltikartavyata and
the quality (Guns) of Veena.
“WWWWI MWWWWH mm W I m '3 Fit aim at} am It” (Medinikosha)

8
Dr. Satish Chandra Vidyabhusan has used “the term of scientific argument” as Tantrayukti
in scientific description of different words.

According to Dr. Surendra Nath Das Gupta ~“Modes of expression and maxims" as “Tantra
yukti”.
Dr. Radhakrishana used Tantrayukti as Technical term in his word dictionary.

The Engilish Translation of Charaka Samhita published by Gujarat Ayuveda University

translates ‘Tantrayukti’ as regulations of commentary.

Chakrapani quoted the term ‘Tantra‘ as the body (Sharira) in the Charaka Samhita Sutra-
Sthana 12th chapter. “Vayustantrayantradharah”Tantram Shariram”

The synonyms of Tantra are Ayurveda, Shakha, Vidya, Sutra, Gyana, Shastra and Lakshana
as described by Chakrapani.
“with: war hm {if ifFf mar emf WWW” (Ch. Su. 30/31) a? w: W: W 312m: an “dam!”
(Shivdas Sen)

9
Types of Tantrayukti
References of Trantrayukti is available in the

last 12th chapter of Sidhi Sthana of Charaka Samhita and

65th chapter of Uttartantra of Sushrata Samhita.

Though it was mentioned in the Samhita period, yet their applicability was after so many days
of Samhita period.

Before redacted period it was mentioned in the Kautilya’s Arthasastra. (320 B.C.).

32 types of Tantrayukti is mentioned in the 15th Adhikarana of last 3rd part of Arthasastra. A

charya Nagarjuna is also classifying Tantrayukti into 32 types.

The name and types of Tantrayukti as mentioned in Sushruta Samhita and Kautilya’s
Arthasastra is equal.

So, it is fact that Nagarjuna, the redactor of Sushruta Samhita has referred from the Kautilya‘s
Arthasastra.
"m we?! dammit l 1m mam: Wei-«rm: u” (gartwm

Charak has classified it into 36 types

10
“3211me I W W W: n" (emu/so)

Acharya Vagbhatta has also described 36 types of Tantrayukti (Sloka) in his text Astanga
Sangraha and Astanga Hridaya.
”W W: W I WW Emmi WW II” (373.3. Lia/2x2)

Acharya Chakrapani, the famous commentator of Charaka Samhita, quoted 4 extra

(additional Tantrayukti) from the Charaka Nyasa commenteries of Charaka Samhita of
Bhattara Harischadra asPariprasna, Vyakarana, Vyutkrantibhidhan & Hetu.

Thus there are 40 types of Tantrayukti.

Almost all the commentators quoted Tantrayuktis in the end of their own text, but
Acharya Bhattara Harischandra of Charakanyasha mentioned Tantrayukti in the beginning
of the text., thus the importance of understanding the proper meaning of the text.

Except Vrihatayee, no other texts like Laghutrayee & Kashyapa Samhita etc etc. is quoted
Tantrayukti.

It does not mean that these texts though mentioning Tantrayukti by namely, but have
their justification/ logical reasoning of being text.

11
The Siddhantapada ( ) mentioned in these texts can taken into consideration of being
Tantrayukti.
In fact, Tantrayuktis are the established experimental / inferential concept] principles of
those Aharayas.

Objects (Utility) of Tantra Yukti

It has two fold objects.

(a) Vakya Yojana ( Prayojana),
(b) Artha Yojana ( Prayojana)

(a) Vakya Prayojana (Arrangement of Sentences)-

In order to know the meaning of the sentence, except Akanksha, Yogyata,
Sannidhi etc , one has to know the subject, object, verb, noun, adverbs etc in their regular
order. One can not clear the version/ slokas without knowing the natural order or
connections of the words in the slokas like
”team gugzmwml an a river Wait: a small" (as; 2/xg)
Here the natural order of words in the above sloka clears the meaning of the version.
Hita, Ahita, Sukha & Dukha is the adjective of Ayussha, Tasya is the Adverb which is used
in place of Ayusha. Manam is related with Ayusha & Tatcha is the Pronoun of Ayusha. ‘Sa
Ayurveda Uchhyate’ this main sentence is used for. Thus Arrangement of these words (
terms) in a sloka/version in regular order is called Vakya Prayojana. Devices ( Yukti) like
Yoga, Uddesya, Nirdesya etc. among 40 types of Tantrayukti are useful in this regard. 12
(b) Artha Prayojana (Arrangement of word meaning)-
Some of the Tantrayuktis are useful for understanding the meaning of
hiding/ disappearance and unassociated Words. One can know the text of any
nature, sthana of the text, chapter of text & sthana by Adhikarana Tantrayukti. Ayu IS
the Adhikarana of Ayurveda thus by knowing Ayu

one can get the whole concept of Ayurveda. Like Ayu is the conjugation of Sharira +
Indriya, Satva, Atma & Chetananuvritti (the continuity of consciousness) Ayu and
their hita( useful or advantageous) & ahita ( harmful or disadvanteous) , sukha ( full
of happiness & pleasure) and dukha (full of sorrows & miseries) can be understood.
By Padartha Tantrayukti,

one can know the meaning of either by a single word, dual word or multiple words.
Each & every text has its own words / terminology and their meanings are
regulated/controlled by
(1) Samyoga, (2) Viprayoga, (3) Sahachharaya (4) Virodhata, (5) Artha, (6) Prakarana,
(7) Linga, (8) Anyasabda sannidhi: (9) Samarthya, (10) Auchitya, (l l) Desha, (12)
Kala, (13) Vyakti & (14) Swam.
Likewise, Tantrayuktis such as Uhyadi & etc etc. which are useful for knowing the
meaning of the texts. 13
Importance of TantraYukti
Some Philosophers by observing the Charaka & Sushruta’s quotations accepted the
Tantrayukti as the essentials for the establishment of Vada ( Debate/ competitions),
Basically Sushruta’s quotation-
“3mm 3mm mm: W it than MW at (Su. Utt. 65/5)

makes this confusion.

In fact, each & every text has its own establishment fact in which there is the very need
of Khandana * & Mandana* process/ devices.
By the help of Tantrayukti, not only avoid the view which is not acceptable but also
considers its own explanation.
The Tantrayukti ‘Upadesha’ etc. is meant for avoiding the unacceptable view whereas
the ‘Nirnaya’ Tantrayukti is meant for accepting its own explanation/view.
Tantrayukti helps for clarification of the unclear/unmeaningful & irrelevant subject in
the text as well as expanation of brief description through sutras/slokas.

"mmammamu dammit amwmm" u (Sn. Utt. 65/6)

Tantrayukti like Vyakarana, Vyakhyana, Agatavikshana and Anagatavikshana clarifies the
subject whereas Nirdesh like Tantrayuktiexpands the brief description of the subject.

14
Describing the importance/utility of Tantrayukti, Charaka says, as the sun is for lotus and
lamp for the house, so are Tantrayukti, serving the purpose of amplification and
enlightening.
WW: m await war 1 W W W:” n (Ch..Sidh. 12/46) (sweat 65/1

Charaka also says by citing example - A physician does not grasp/acquire the my without
Tantrayukti (though can study the text) as one does not acquire wealth on loss of fortune-
“W met new that fatal M W was 2m” ll (Ch..Sidh. 12/43).

By citing the importance / utility of Tantrayukti , Charaka quotes - By familiaring/ knowing

Tantrayukti at a time , one can not only understand the Ayurvedic texts but also all the
texts of the universe.
“W was 311?! W ah: I a: m We sigma" 11 (Ch.S1'dh.12/47)

Tantrayuktis mentioned in different Samhitas

The Redactator ‘Nagarjuna’ of Shusruta Samhita gives all 32 Tantrayuktis with definition
and examples where as the redactator Acharya ‘Dridhabala’ of Charaka Samhita only
quotes the name not mention either definition or examples of all Tantrayuktis.
‘Dalhana’ --the commentator of Sushruta Samhita only comments the Tantrayukti, but the
commentator ‘Chakrapani’ of Charaka Samhita quotes all the definitions with examples of
Tantrayukti.

15
Chakrapani is not totally agree with the definitions and examples as mentioned in Sushruta
Samhita.
He has mentioned different definition and examples in somewhere except Sushruta
Samhita.
There are 14 Tantrayukti as mentioned in Charaka Samhita with examples and definition is
totally different from Sushruta Samhita.
4 out of 14 above is extra to Sushruta Samhita.
32 types of Tantrayuktis as mentioned in Sushruta Samhita.

16
 References

1. Richard Gross, Psychology: The Science of Mind and Behaviour 6E, Hachette UK,
ISBN 9781444164367.

17