Introduction-

• A science always demands, hypothesis should be backed

by theory.
• If not backed can be tested by trial and error procedure.
• Experiment is a procedure to test a theory and not to
test a standalone hypothesis.

• In Ayurveda, the metaphysics and psychoanalysis are

come out with hypothesis and their implications are not
falsifiable.
• There are simply no situations in which negation of such
hypothesis can obtain in thought experiment, like a
psychiatrist’s treatment.
• In Ayurveda, the region to region the treatment
procedures are different but fundamentals of theory is
same.
So, prove the significance of Theory(Ayurveda), our Acharya’s
advised to inquiry through following three parameters-
(i) Pramana (prama karana: process of arriving at authentic
knowledge),
(ii) Tantra (tantra yukti: methods for theory building),
(iii) Vada (vada vidhana: procedures for discourse and debate)
are fairly exhaustive when dealing with the methodological
issues in the Indian analytic traditions as well as other analytic
traditions. They deal with issues of truth, theory and discourse
respectively. If nature of truth acquisition is dealt in the first
set of issues, community building around knowledge is
associated with the third set of issues. Our concern is more
with the issues associated with theory building as are dealt in
the second set of issues. i.e. Tantrayukti.
• Derivation of the term Tantra
(i) According to Siddhanta Kaumudi –
the term ‘Tantra’ has been derived from the word
Tanu Dhatu ( capacity to get elaborate, extend, stretch, compose etc.) &
Stran Pratyaya ( instrument/ tool)
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)
Tatri Dhatu (kutumbha dharana/ maintainence of family)
&
Gha Pratyaya (existance)
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.
By vyutpatti,
'Tantra' means an entity which is instrumented for ability to get expansion as per the
necessity and it is useful to maintain and hold different aspects concerned with subject
 • 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.

• Definition of the term Tantra (nirukti) SYNONYMNS (PARYAYA):

• “AGGREGATION OF SYSTEMATICALLY
ARRANGED SERIES OF SCIENTIFIC CONCEPTS
COVERING ALL ASPECTS OF CONCERNED
SUBJECT (IN TOTALITY), IN A PRECISE, CONCISE
AND AUTHORITATIVE MANNER.”
Though literally the words like Sakha, Sutra, Vidya,
Jnana, Sastra, Laksana and Ayurveda, are different;
but owing to Aptopadesha; all these words are Paryayas
of “Tantra”.
Sivadasa Sena has commented 8that all these words by
their collective meaning explain the pattern of 'Tantra’ .
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.
“तनोतत विऩुराथाान ् तत्ि भन्त्र सभन्न्त्ितान
राणं च कुरुते मस्भात ् तन्त्रमभतत अमबदीमते " sidhanta karikagama)
The texts which based on established principles in appropriate order with scientific
data & that protects the body is called Tantra.
“तन्त्रभ ् – इतये तय अमबसम्फद्धस्म अथासभूहस्म उऩदे श: शस्रभ ् ” (Nyaya sutra
vaschhayana bbasyam)
means that shastra (text) which unites the different subject matter in different
meaning for the good understanding is called Tantram.
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.
Derivation of the term-‘Yukti’
मजु ् सभाधौ – मज्
ु मते इतत मन्ु तत:
The term “Yukti” is derived from the word ‘Samadhyarthak'.
“Yuj Dhatu + Ktin Pratyaya”

‘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.

THE RIGHT JUDGEMENT OR APPROPRIATE

DECISION TAKEN WITH REFERENCE TO CONTEXT,
WHEN MULTIDIMENSIONAL CIRCUMSTANCES
ARE TO BE FACED.
Etymological Derivation of Tantrayukti-
=k;rs “kjhjeususfr rU=a “kkL=a fpfdRlk p]
rL; ;qä;ks ;kstukLrU=;qä;%A & MYg.k &
Tantra- Theory or text, Chikitsa.
Tantra is that which protects the body.
Yukti- Methodological elements and devices.
It is used to express the meanings as
follows – yojana, upaya, nyaya, neeti etc.

TANTRA YUKTI IS THE METHIODOLOGY/TECHNIQUE/SYSTEMATIC

APPROACH OF STUDYING A TANTRA TO INTERPRET ITS CORRECT
UNAMBIGUOUS MEANING FOR ITS PRACTICAL APPLICATION.
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.
अरंकृतं मुन्ततऩदै : सद्रत्नैरयि काञ्चनं...(Ast. San. Uttar. 50/149)
Acharyas have also used the term 'Tantraguna' in Astanga Hridaya. As.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.
(Medinikosha)
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.
Types of Tantrayukti
References of Trantrayukti is available in the last 12th chapter of Sidhi Sthana of Charaka Samhita &
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.
Acharya 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.
Charak has classified it into 36 types
Acharya Vagbhatta has also described 36 types of Tantrayukti (Sloka) in his text Astanga Sangraha and
Astanga Hridaya.
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. 9
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.
 ाऄत्रासाां तन्त्त्रयुक्तीनाां ि ां प्रयोजनम?् उच्यते- वाक्ययोजनमथथयोजनां च ||४||
एवं तन्त्रयक्त
ु ीरुद्देशतः प्रतीपाद्य तासां तन्त्रयक्त
ु ीनां प्रयोजनमाह-
ऄरासािमत्यािद|
ऄर िििित्साशास्त्रे|

वाक्ययोजनमथथयोजनं िेित
वाक्यस्यासम्बद्धस्य योजनं सम्बन्त्धनं वाक्ययोजनं,
लीनस्यासङ्गतस्य िाथथस्य प्रिाशनं सङ्गतीिरणं िाथथयोजनम|्
तर
िासािचित्तन्त्रयक्त
ु ीनां योगोद्देशिनदेशादीनां वाक्ययोजनं,
िासािचिदिधिरणपदाथोह्यादीनामथथयोजनं प्रयोजनम|् |४|| sus.uttara-65thchapter
ताश्च तन्त्त्रयोजना िििवधााः-
वाक्ययोजना
ाऄथथयोजनाश्च;
तत्र
वाक्ययोजना - योगोद्देशिनदेशाद्ााः,
ाऄथथयोजना - ाऄिध रणपदाथाथदयाः||१-२|| sus.uttara-65thchapter. 10
BASIC NEED OF TANTRAYUKTI-
Tantrayukti-s are establishing either
(i) Artha yojana (entity plan) or
(ii) Vakya yojana (structural plan).
vFkZ;kstua yhuL; vlaxrL; pkFkZL; laxfrdj.ke~A
okD;;kstua vlEc)okD;L; lEcU/kue~AA & MYg.k &
• The distinction between artha and vakya is important. Any
theory has two basic aspects, one dealing with entities it
accepts and other dealing with linguistic organization of
theoretical statements. One is dealing with ontological aspect
and other with presentation aspect.
ाऄसिािदप्रयुक्तानाां वाक्यानाां प्रितषेधनम् |
स्ववाक्यिसििरिप च िियते तन्त्त्रयुिक्तताः ||५||
ऄसद्वािदप्रयक्त
ु ानािमत्यािद| ऄसद्वािदनो िह प्रितरसपािवािदनः पािरयवािदनो
गणु ितथत्ृ ववािदनो वेत्यादयः|
प्रितषेधनम् ऄपदेशािदििस्तन्त्रयिु क्तििः परपक्षदषू णम|्
स्ववाक्यिसिद्धः स्ववाक्यस्थापनं िनणथयाख्यया तन्त्रयक्त
ु या|
यथा- प्रितरसं पाि इत्यसद्वािददशथनमपदेशाख्यया तन्त्रयक्त ु या द्रव्यािदिवज्ञाने िनरािृतं,
तरैव िद्विवधः पाि इत्यािदस्वमतसाधनं िनणथयाख्यया तन्त्रयक्त ु या िृतम|्

व्यक्ता नोक्तास्तु ये ह्याथाथ लीना ये चाप्यिनमथलााः |

लेशोक्ता ये च े िचत्सस्युस्तेषाां चािप प्रसाधनम् ||६||
व्यक्ता नोक्ताः स्पष्टतया नोक्ताः| लीना ऄसम्यग्दिशथताः| ऄिनमथला लेशेनोक्ताः| तेषां
प्रसाधनं योगप्रििृ तििः िियते ||५-६||
sus.uttara-65thchapter
12
यथाऽम्बुजवनस्या थ ाः प्रदीपो वेश्मनो यथा |
प्रबोधस्य [१] प्र ाशाथं तथा तन्त्त्रस्य युक्तयाः ||७||

िे ििदर तन्त्रयक्त
ु ीनां स्तत्ु यथथ श्लोिं पठिन्त्त-
sus.uttara-65thchapter
यथा
ऽम्बजु वनस्यािथ इत्यािद| एष ि श्लोिष्टीिासु मल ू त्वेन न विणथतः||७||

मथाऽम्फज ु िनस्माका् प्रदीऩो िेश्भनो मथा||४६||

प्रफोधनप्रकाशाथाास्तथा तन्त्रस्म मुततम्|४७|
charak.siddi.12/47-48

13
 Importance of Tantra Yukti
• एििस्मन्त्निप यस्येह शास्त्रे लब्धास्पदा मितः||४७||
स शास्त्रमन्त्यदप्याशु यिु क्तज्ञत्वात् प्रबध्ु यते|
ऄधीयानोऽिप शास्त्रािण तन्त्रयक्ु त्या [१] िवना ििषि्|
नािधगच्छित शास्त्राथाथनथाथन् िाग्यक्षये यथा||४८||
charak.siddi.12/47-48
सयस् सप्ु तऩद्मस्म यविदीधधतमो मथा|
मथा गह ृ स्म दीऩाबास्तथा तन्त्रस्म मुततम्|
अधीमानोऽवऩ तन्त्राणण तन्त्रमतु त्मविचऺण्|
नाधधगच्छतत तन्त्राथाभथं बाग्मऺमे मथा| a.s-
uttara 50/79

सयस इत्मादद सफ ु ोधभ ्| तन्त्रमत

ु त्मविचऺण् एतासु
षट्त्रंशत्तन्त्रमन्ु ततष्िसभथास्तन्त्राथं नाधधगच्छतत न प्राप्नोतत मथा
बाग्मऺमे धनभ ्|

15
िातमाथामोजनादे ता मुततमन्स्त्िष्टमसवद्धदा्|
असद्िाददप्रमतु तानां िातमानां प्रततषेधका्|
रीनव्मत्मासरेशोन्ततगददतानां प्रकाशका्|
िातमन्त्मामोदधे् सायं गहृ ीत्िैिं व्मिन्स्थता्||७९|| a.s-
uttara 50/79
एता मत ु तमो िातमाथामोजनाद्धेतो् स्िेष्टमसवद्धं ददतत|
मातन चासद्िाददनाभथाासम्फन्त्धप्रदशाऩयाणण िातमातन तेषां प्रततषेधका्|
रीनगददतानां व्मत्मासगददतानां रेशगददतानाभन्ु ततगददतानाञ्च प्रकाशका्|
रीनं तद्मत्स्पुटं िततंु न ऩामाते|
व्मत्मास् ऩयस्ऩयविित्तानभ ्|
रेशोऽशेन स्ऩशा्|
उन्ततिाचनबङधग्|
एताश्च मत ु तमो िातमन्त्मामोदधेयसंख़्मप्रकायसम्बविनो गेमस्मेि जातम् सायं
गहृ ीत्िा एिं व्मिन्स्थता्|
ऩदाथामोजनास्तु व्मत्ु ऩन्त्नानां प्रमसद्धा एिेत्मत आचामेण नोतता्| तासु च तर
बितो हये ् श्रोकौ-........................................................................etc.

16
 Astanga Hridaya
स०-तन्त्र्यते-धाययते शरीरमनेनेतत तन्त्ररम ्,
इतत तन्त्रगुणैमत ुा तं तन्त्रदोषैविािन्जातभ ्| तस्य गुणास्तन्त्ररगुणााः,-
धचककत्साशास्रभणिरं व्माप्म मत ् ऩरयत् यैस्तन्त्ररमऱङ्क्रियते तन्त्ररयुक्त्यादयाः,
न्स्थतभ ्||७८|| तैरेवZंप्रकारै यक्त
ुय तम ्| तथा चोक्तत सङ्क्रहे
विऩुराभरविऻानभहाभुतनभतानग ु भ ्| (उ. अ.५०)-"अऱङ्क्कृत युक्क्ततऩदै ाः
भहासागयगम्बीयसङरहाथोऩरऺणभ ्||७९|| सद्र्नैररव काञ्चनम ्| षट्त्रशताऽथयदग ु ेषु
अष्टाङगिैद्मकभहोदधधभन्त्थनेन भिषजा सङ्क्िमैररव||
मोऽष्टाङगसङरहभहाभत ृ यामशयाप्त्|
तस्भादनल्ऩपरभल्ऩसभुद्मभानां
प्रीत्मथाभेतददु दतं ऩथ ृ गेि तन्त्रभ ्||८०||

17
 References and classification-
1. CharakaSamhita, 8.12.41-50.(36 Yukti-s)
2. Bhattarharischandra's charakanyasa on Charaka
Samhita, 8.12.41-50 (40 T.Yukti-s)
3. Sushruta Samhita, 65th chapter-Uttarsthana (32
T.Yukti-s)
4. Ashtangasangraha, 50th chapter –Uttarsthana (36
T.Yukti-s)
5. Ashtanga Hridaya, 40th chapter –Uttarasthana (36
T.Yukti-s
6. Vishnudharmattara Purana, 36 (32Yukti-s)
7. Kautilya's Arthashastra-Adhikaran 15 (32Yukti-s)
8. Nilamegha's TantraYukti Vichara (36Yukti-s)