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''Meemansa'' (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated.  

''Meemansa'' (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Sankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated. Tantrayukti is the methodology or technique or systemic approach of studying a Tantra (science) to interpret its correct, unambiguous meaning for the  precise practical application.<ref>Mhetre H.B. Application of Tantrayukti in Samhita Adhyayanam [MD Thesis]. Jamnagar: Gujarat Ayurved University;1998</ref>

Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda. Following are important sources to understand Tantrayukti:

Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda.  

 

Following are important sources to understand Tantrayukti:

#[[Charak Samhita]] [[Siddhi Sthana]] 12th chapter with commentaries

#[[Charak Samhita]] [[Siddhi Sthana]] 12th chapter with commentaries

#Sushruta samhita Uttara tantra 65th chapter with commentaries

#Sushruta samhita Uttara tantra 65th chapter with commentaries

#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.  

#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.  

Tantrayukti are important because of following benefits:

 

Tantrayukti are important because of following advantages:

 

 

 

 

 

 

 

 

==Thirty Six Tantrayukti ==

#प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si..12/46, Su.U.65/7) Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight,  with Tantrayukti, the meaning of Ayurvedic texts is elaborated.

#असद्वादिवाक्यप्रतिषेधनम्। (Su.U. 65/5) Asadvadi Vakya patishedham: In a scientific discourse,  statements of those who are misinterpreting texts, can be refuted with the help of Tantrayukti.

==== Thirty Six  Tantrayukti ====

=== 1. Adhikarana (Topic of discourse) ===

===== 1. Adhikarana (Topic of discourse) =====

Adhikarana is the topic of discourse. It indicates the central theme that the author expounds. e.g. specific information on rasa and dosha, like rasaprabhava and dosha is the adhikarana in the first chapter of [[Vimana sthana]]. 

Adhikarana is the topic of discourse. e.g. specific information on rasa and dosha, like rasaprabhava and dosha is the adhikarana in the first chapter of Vimanasthana.

#Shastra Adhikarana e.g.the topic of [[Charak Samhita]] is healthcare management.

#Sthana Adhikarana e.g.the topic of [[Nidana Sthana]] is diagnosis of diseases.  

#Adhyaya Adhikarana e.g. the topic of [[Jwara Nidana]] is diagnosis of Jwara.

#Prakarana Adhikarana e.g. the topic of group of verses in a chapter. e.g. the verses no. 3 to 40 discuss the origin of Ayurveda.

#Shloka Adhikarana e.g. the topic of a particular verse. e.g the verse no.42 in first chapter of [[Sutra sthana]] defines [[Ayurveda]].  

In a Adhyaya(chapter), there may be multiple adhikarana. The meaning of the words or statements, is to be understood based on the adhikarana in which they are used. Therefore, knowing adhikarana, is important. Even the modes of action of medicines can be understood as per the aadhikarana. E.g. In Chikitsasthana 8th chapter, Under Rajayakshma Chikitsa, there are multiple adhikarana. Sitopaladi choorna is used in kasa adhikara, while talisadi choorna is used in arochaka adhikara. This enables us to understand the peculiarities of the actions of both these formulations.

In a adhyaya(chapter), there can be multiple adhikarana. The meaning of the words or statements, is to be understood based on the adhikarana in which they are used. Therefore, knowing adhikarana, is important. Even the modes of action of medicines can be understood as per the aadhikarana. E.g. In Chikitsa sthana 8th chapter, Under [[Rajayakshma Chikitsa]], there are multiple adhikarana. [[Sitopaladi choorna]] is used in kasa adhikara, while [[talisadi choorna]] is used in arochaka adhikara. This enables us to understand the peculiarities of the actions of both these formulations.

===== 2. Yoga (Arrangement) =====

In clinical medicine, diagnosis of health and disease of a person is adhikarana.

Various terms placed at different places are arranged to draw appropriate meaning.  E.g .Five step methodology --i.e. Pratijna (Proposition- hypothesis), Hetu (Reasoning, evidences for support, testimony), Drishtanta (examples), Upanaya (analogy) and Nigamana (deduction) is used to explain the relation between Matrija (mother engendered), Pitrija (father engendered) etc. factors which altogether lead to formation of the embryo.  

In research methodology, the topic of research is its adhikarana.  

===== 3. Hetvartha (Extension of concepts) =====

=== 2.Yoga(Appropriate arrangement of text)===

It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charak Su.12/5, a concept is explained, that continuous use of  food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana.

Various terms placed at different places are arranged to draw appropriate meaning. E.g .Five step methodology i.e. Pratijna (Proposition- hypothesis), Hetu (Reasoning, evidences for support, testimony), Drishtanta (examples), Upanaya (analogy) and Nigamana (deduction) is used to explain the relation between Matrija (mother engendered), Pitrija (father engendered) etc. factors which altogether lead to formation of the embryo.  

===== 4. Padartha (Import of words) =====

In clinical medicine, arrangement of patient history, formation of pathogenesis and prescribing correct management protocol is yoga.

It means that, when a word having two or more senses is used, then that meaning alone has to be accepted which suits the previous and later contexts. Here various words are aligned together, to draw appropriate meaning. The meaning here, is according to the context. The individual words, here may have different meaning in some other context, but when combined together in this context, they provide a specific meaning, which is the technical meaning, in the present context. e.g. Svabhavoparamavada described in Su.16. Svabhava- Uparama-Vada all these words are having different meanings in other contexts. But when joined together, in this context , it means a proposed theory, which suggests that for the formation and manifestation of any objects certain causative factors are responsible, but for their destruction and annihilation, no other cause is required, because, it is nature of anything which is produced to get destroyed.  

 

 

 

 

 

 

There are some Sanskrit terms with different meaning. By applying this tantrayukti,the correct meaning of the term as per the context is derived. It means that, when a word having two or more senses is used, then that meaning alone has to be accepted which suits the previous and later contexts. Here various words are aligned together, to draw appropriate meaning. The meaning is according to the context. e.g. the term Rasa is having different meaning in different context. In context of dhatu, it is body tissue similar to plasma. In pharmaceutical preparation, it means juice of herb. In context of digestion, it is the first product produced in digestive process which later gets converted into tissue.In herbo-mineral-metallic formulations, it means mercury. So by applying padartha tantrayukti, the correct meaning of rasa as per context should be understood.

 

In some cases, the individual words, here may have different meaning in some other context, but when combined together in this context, they provide a specific meaning, which is the technical meaning, in the present context. e.g. Svabhavoparamavada described in 16th chapter of Sutra sthana, the three different words Svabhava- Uparama-Vada are having different meanings in other contexts. But when joined together, in this context , it means a proposed theory, which suggests that for the formation and manifestation of any objects certain causative factors are responsible, but for their destruction and annihilation, no other cause is required, because, it is nature of anything which is produced to get destroyed.  

===== 5. Pradesha (Partial adumbration) =====

===== 5. Pradesha (Partial adumbration) =====

In the last, the importance of [[Charak Samhita]] is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesha tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.

In the last, the importance of [[Charak Samhita]] is mentioned that this treatise comprising one hundred and twenty chapters which expounds the statements of sage Atreya by eminent disciple Agnivesa, endowed with therapeutic wisdom for the benefit of all the living beings. In the original work of Agnivesa, some topics were dealt with in great detail, and some others, very briefly which hindered its proper comprehension. For removing these defects, the redactor Caraka made efforts because a text in brief is not understandable and detailed text is not comprehensible. Therefore, the original text was redacted to make it more convenient for the readers. Agnivesha tantra which is redacted by Caraka, one-third of it was not available at the time of Drdhabala. He supplemented 41 non-available chapters. These are 17 chapters of Chikitsa Sthana and 12 chapters each in Kalpa and Siddi Sthana. So in this way this text is available in present form.