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Agnivesha, while composing this treatise followed the statements of his /guru preceptor Atreya. Since Ayurveda is a science of spirituality also, there is a tradition of worshiping gods and natural powers having good result of action. Thus after worshiping Lord Shiva, these medicated preparations are used, while chanting Vedic mantras and blowing conch-shell accompanied with the beating sound of ''pataha'' (hand-drum) as well as ''bheri'' (kettle drum). This helps to attain the real goal of life, ''tri-varga'' or the three basic desires of human life such as ''dharma'' (performance of duties), ''artha'' (satisfaction of senses with their objects / acquirement of wealth) and ''kama'' (fulfillment of desires).

Agnivesha, while composing this treatise followed the statements of his /guru preceptor Atreya. Since Ayurveda is a science of spirituality also, there is a tradition of worshiping gods and natural powers having good result of action. Thus after worshiping Lord Shiva, these medicated preparations are used, while chanting Vedic mantras and blowing conch-shell accompanied with the beating sound of ''pataha'' (hand-drum) as well as ''bheri'' (kettle drum). This helps to attain the real goal of life, ''tri-varga'' or the three basic desires of human life such as ''dharma'' (performance of duties), ''artha'' (satisfaction of senses with their objects / acquirement of wealth) and ''kama'' (fulfillment of desires).

After the detailed discreption of ''yapana basti'' and their extended form, thirty six ''Tantra Yuktis'' are mentioned in very brief.  

After the detailed description of ''yapana basti'' and their extended form, thirty six ''Tantra Yuktis'' are mentioned in very brief.  

Thirty two ''tantra yuktis'' are described in ''uttar tantra'' of Sushrat samhita. The commentator of [[Charak Samhita]], Bhattar Harisha Chandra, has described forty ''Tantra Yuktis''. So there is difference in number due to difference in opinion.

Thirty two ''tantra yuktis'' are described in ''uttar tantra'' of Sushruta samhita. The commentator of [[Charak Samhita]], Bhattar Harishchandra, has described forty ''Tantra Yuktis''. So there is difference in number due to difference in opinion.

The word ''Tantra Yukti'' is formed of two words, ''tantra'' and ''yukti''. ''Tantra'' means ''shastra''(treatise) like Ayurveda.   

The word ''Tantra Yukti'' is formed of two words, ''tantra'' and ''yukti''. ''Tantra'' means ''shastra''(treatise) like Ayurveda.   

The word ''yukti'' means planning. So the word ''tantra yukti'' means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc.  A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charak Samhita (8/ 7).

The word ''yukti'' means rational planning. So the word ''tantra yukti'' means the rational planning of compilation of treatise and treatment in scientific way. In the etiology, clinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc.  A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charak Samhita (8/ 7).

There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita:  

There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita:  

At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-

At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-

In the present scenario, the available editions of [[Charak Samhita]] contain eight Sthanas only. [[Charak Samhita]] does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of [[Siddhi Sthana]] Charak has mentioned about Uttara Tantra of [[Charak Samhita]]. So it is essential to emphasize on this issue, which was not explained in length by commentators of [[Charak Samhita]] . Many controversies raised on the existence and recognition of uttara-tantra of [[Charak Samhita]]. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of [[Charak Samhita]]. After a thorough study and scanning of available literature, it is concluded that Charak uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of [[Charak Samhita]]. Furthermore, there is a need to discuss about existence of uttara tantra of [[Charak Samhita]] by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]  

In the present scenario, the available editions of [[Charak Samhita]] contain eight Sthanas only. [[Charak Samhita]] does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of [[Siddhi Sthana]] Charak has mentioned about Uttara Tantra of [[Charak Samhita]]. So it is essential to emphasize on this issue, which was not explained in length by commentators of [[Charak Samhita]] . Many controversies raised on the existence and recognition of uttara-tantra of [[Charak Samhita]]. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of [[Charak Samhita]]. After a thorough study and scanning of available literature, it is concluded that Charak uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of [[Charak Samhita]]. Furthermore, there is a need to discuss about existence of uttara tantra of [[Charak Samhita]] by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]

==== ''Tantrayukti'' (Canons of exposition of texts) ====

==== ''Tantrayukti'' (Canons of exposition of texts) ====