The commentary says that after the regimen of the healthy, the chapter on tantrayukti begins because the matters of the healthy regimen are established by the tantrayuktis. 'Tantra' is that by which the body is protected, that is, the treatise and treatment; its 'yuktis' are its arrangements; the chapter is made concerning them. The taddhita suffix is dropped as in 'vedotpatti'. These arrangements are of two kinds: arrangements of sentences (such as yoga, uddeśa, nirdeśa) and arrangements of meaning (such as adhikaraṇa, padārtha).
Key terms
tantrayukti
Method or principle of interpreting and arranging a treatise.
The commentary says the tantrayuktis are named with their number. 'In the treatise' means in the Suśruta. The number thirty-two is already obtained from the enumerated list; stating it is to rule out the thirty-six or forty tantrayuktis said in other treatises. Others read 'in brief' in place of 'in the treatise' and explain that elsewhere there are thirty-six or forty in detail, while here thirty-two are stated in brief. 'Namely' introduces the list. The author himself will explain adhikaraṇa and the rest.
The commentary says that after stating the tantrayuktis in brief, their purpose is given. 'Here' means in this treatise on treatment. Arrangement of sentences is connecting sentences that are unconnected; arrangement of meaning is revealing and making coherent a meaning that is hidden or inconsistent. Of the tantrayuktis, the sentence-arrangement is the purpose of some (yoga, uddeśa, nirdeśa and so on), and meaning-arrangement is the purpose of others (adhikaraṇa, padārtha, and so on).
भवन्ति चात्र श्लोकाः- असद्वादिप्रयुक्तानां वाक्यानां प्रतिषेधनम् |
स्ववाक्यसिद्धिरपि च क्रियते तन्त्रयुक्तितः ||५||
व्यक्ता नोक्तास्तु ये ह्यार्था लीना ये चाप्यनिर्मलाः |
लेशोक्ता ये च केचित्स्युस्तेषां चापि प्रसाधनम् ||६||
Meaning of the śloka
Here there are verses: the refutation of sentences put forward by those who speak wrongly, and the establishment of one's own statement, are done through the tantrayuktis. Matters that are not clearly stated, that are hidden, that are unclear, or that are stated only slightly, are also made clear by them.
The commentary says these two verses, not read by earlier teachers, are given to state the further purpose. 'Those who speak wrongly' are those such as the advocates of taste-by-taste digestion, three-fold digestion, or the doctrine that qualities are agents. 'Refutation' is disproving the opposing view by tantrayuktis such as apadeśa. 'Establishing one's own statement' is by the tantrayukti called nirṇaya. For example, the view of digestion in each taste, shown as untenable by the tantrayukti called apadeśa in the chapter on knowing substances, and the author's own view of two-fold digestion, set forth there by nirṇaya. 'Not clearly stated' means not stated plainly; 'hidden' means not properly shown; 'unclear' means stated slightly. Their establishment is done by yoga and the rest.
The commentary says the listed tantrayuktis are now explained. Among them, the subject about which other matters are stated is called adhikaraṇa. Examples given are taste or dosha. The point is that whatever body of matter is stated with taste or dosha as its subject, even without explicit mention of it, is understood to belong to that subject.
Key terms
adhikaraṇa
The topic or subject under which statements are made.
That by which a sentence is joined is yoga. For example: 'One should drink oil cooked with amṛtavallī, nimba, hiṃsrā, abhayā, vṛkṣaka, pippalī, the two balās and devadāru, always for the benefit in galagaṇḍa.' Here, though 'oil cooked' should be said first, 'cooked' is used in the third line; so the joining of words even far apart is yoga.
The commentary says yoga is the uniting of words stated out of order, near or far. It illustrates the words out of order: 'oil, cooked' should be said together, but 'cooked' comes later. The sūtra is 'by which', the meaning is the uniting of transposed words, and the example follows. Thus the drawing together of a word stated in reversed order is the chief yoga, and it is extended even to words far apart.
Key terms
yoga
Joining of words stated out of order.
galagaṇḍa
A classical neck swelling (goitre-like); not equated with a modern diagnosis.
The meaning stated in a sūtra or a word is the padārtha. The meaning of one word, two words or many words is padārtha, and padārthas are countless. For example, when snehas, svedas and añjanas are mentioned, two or three meanings are seen to fit; there, the meaning that is established by joining what comes before and after is to be taken. For example, when it is said 'we shall expound the chapter on vedotpatti', the mind doubts which Veda's origin is meant, since the Vedas are Ṛgveda and the rest; and since the verbal roots 'vid' in the sense of consideration and 'vid' in the sense of obtaining are used with many meanings. There, on considering what comes before and after, the understanding arises that he intends to speak of the origin of Āyurveda. This is padārtha.
The commentary says padārtha is that by which a meaning is understood; since a sūtra is also a word, the meaning stated in a sūtra is padārtha. It first explains the compound: the meaning of one, two or many words. Since padārthas are many, this shows the need to choose one specific meaning. With the word 'sneha' three meanings fit (quality, affection, ghee and oils); with 'sveda', both fire-based and non-fire heat; with 'añjana', eye application and body application. The meaning taken is the one fitting the surrounding statements. In the example, 'Veda' could be Ṛgveda and others; the phrase 'we wish Āyurveda taught here' shows that Veda means Āyurveda.
यदन्यदुक्तमन्यार्थसाधकं भवति स हेत्वर्थः |
यथा- मृत्पिण्डोऽद्भिः प्रक्लिघते तथा माषदुग्धप्रभृतिभिर्व्रणः प्रक्लिघत इति ||११||
Meaning of the śloka
What is stated one way and proves another meaning is hetvartha. For example: just as a lump of clay becomes soaked with water, so a wound becomes soaked by black gram, milk and the like.
The commentary says this defines hetvartha, the tantrayukti of a reason. In the example, an external illustration (a clay lump) is used to establish the internal wound softening (kleda) caused by the use of black gram, milk and similar substances.
Key terms
hetvartha
Argument by reason or analogy.
vraṇa
Wound.
Adhikarana 10 (12) · Śloka 12
samāsavacanamuddēśaḥ |
yathā- śalyamiti ||12||
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समासवचनमुद्देशः |
यथा- शल्यमिति ||१२||
Meaning of the śloka
A statement in brief is uddeśa. For example, 'shalya (foreign body / thorn)'.
The commentary says uddeśa is speaking in brief. In the example, all that causes affliction is stated briefly as 'śalya', not elaborated as bodily or extraneous.
Key terms
uddeśa
Statement in brief.
śalya
Thorn or foreign body; anything causing affliction.
The commentary says nirdeśa is speaking in detail. In the example, śalya is stated in two kinds: the bodily śalya and the extraneous śalya.
Key terms
nirdeśa
Statement in detail.
śārīra
Bodily, arising in the body.
āgantuka
Extraneous, arriving from outside.
Adhikarana 12 (14) · Śloka 14
ēvamityupadēśaḥ |
yathā- ‘tathā na jāgr̥yādrātrau divāsvapnaṁ ca varjayēt’ iti ||14||
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एवमित्युपदेशः |
यथा- ‘तथा न जागृयाद्रात्रौ दिवास्वप्नं च वर्जयेत्’ इति ||१४||
Meaning of the śloka
'Thus' is upadeśa. For example: 'One should not keep awake at night, and should avoid sleep by day.'
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upadēśalakṣaṇamāha- ēvamityādi| ēvaṁ kuryādityupadēśa ityarthaḥ| udāharaṇamāha- yathētyādi| nanu, upadēśaniyōgayōḥ kō bhēdaḥ? ucyatē, prāyika upadēśaḥ, yathā- rātrau na jāgr̥yāditi prāyikatvēnōpanyastaṁ, kaphādyabhibhūtē tu tatra rātrijāgaraṇasyāpi śastatvāt divā na svāpaṁ kuryādityapi prāyikaṁ, grīṣmē tr̥ṣṇādyanvayē ca divāsvāpasyōcitatvāt; niyōgaścāprāyikaḥ, yathā- pathyamēva bhōktavyamiti; yadyapi ‘jvaritō'hitamaśnīyādyadyapyasyārucirbhavēt’ ityādinā'pathyabhōjanasyāpyavakāśaḥ, tathā'pi tadānīmapathyasyaiva pathyatvamiti niyōgasya vyabhicārō nāsti||14||
Meaning of the commentary
The commentary says upadeśa is instruction: 'do thus'. An objection is raised on the difference between upadeśa and niyoga. The answer: upadeśa is usually valid (prāyika); 'do not stay awake at night' is stated as a general rule, though in one overcome by kapha or the like night waking is also praised; and 'do not sleep by day' is also general, since in summer and with thirst and similar states daytime sleep is fitting. Niyoga is unfailing (aprāyika), as in 'only the wholesome should be eaten'. Even though in fever it is said 'a person with fever may eat what is unwholesome even if he has no desire for it', the unwholesome then becomes wholesome, so the niyoga does not fail.
The commentary says apadeśa is stating the reason for an effect. In the example, the question is why a substance of sweet taste increases kapha; the answer is that sweet, by its own nature as sweet, increases kapha.
प्रकृतस्यातिक्रान्तेन साधनं प्रदेशः |
यथा- देवदत्तस्यानेन शल्यमुद्धृतं तथा यज्ञदत्तस्याप्ययमुद्धरिष्यतीति ||१६||
Meaning of the śloka
Proving the matter at hand by something already past is pradeśa. For example: 'This man removed the foreign body of Devadatta, so he will remove Yajñadatta's also.'
The commentary says that in the example, the removal of Yajñadatta's foreign body is the matter at hand, and it is established by the earlier removal of Devadatta's foreign body.
The commentary says 'yet to come' means future. In the example, the upward rise of vāta is the matter at hand; by it the future condition udāvarta (reverse movement of vāta) is established, as likely.
The commentary says apavarga is the separating of some item from a general rule that covers everything. In the example, having stated the general rule that those touched by poison are not to be sweated, the exception is stated: other than insect poison.
That word whose omission would leave a sentence incomplete is vākyaśeṣa. For example, when it is said 'of the head, hands, feet, sides, back, abdomen and chest', it is understood 'of the man' even without saying 'man'.
What is understood by implication without being stated is arthāpatti. For example, when it is said 'I shall eat rice', it is implied that he does not wish to drink gruel.
The opposite of what is stated in a place is viparyaya. For example, when it is said 'the thin, the weak in vitality and the timid are hard to treat', the opposite is understood: 'the firm and the like are easy to treat.'
The commentary says 'opposite' means contrary. By viparyaya only the contrary is understood, whereas by arthāpatti the meaning not contrary is understood; that is the difference between the two.
प्रकरणान्तरेण समापनं प्रसङ्गः, यद्वा प्रकरणान्तरितो योऽर्थोऽसकृदुक्तः समाप्यते स प्रसङ्गः |
यथा- पञ्चमहाभूतशरीरिसमवायः पुरुषस्तस्मिन् क्रिया सोऽधिष्ठानमिति वेदोत्पत्तावभिधाय, भूतचिन्तायां पुनरुक्तं- यतोऽभिहितं पञ्चमहाभूतशरीरिसमवायः पुरूष इति, स खल्वेष कर्मपुरुषश्चिकित्साधिकृत इति ||२२||
Meaning of the śloka
Completing by means of another context is prasaṅga; or, a matter that is in another context but is stated repeatedly and then completed is prasaṅga. For example: 'The person is the union of the five great elements and the body; action lies in him; he is the basis', having been said in the origin-of-the-Veda chapter, is stated again in the section on consideration of the elements: 'as was said, the person is the union of five great elements and the body; he is indeed the person in action, the one entitled to treatment'.
The commentary says 'by another context' means by a matter stated in another context. 'Stated repeatedly' means said again and again in other places. In the example, the statement in the chapter on the origin of the Veda is repeated in the elements chapter. Others read 'a matter separated by a different subject-heading, repeated' and explain: in the chapters on oleation and purgation a newly feverish person is forbidden; again, in the fever section, oleation and purification are forbidden to one with new fever; thus a matter separated by a subject heading is repeated.
Key terms
prasaṅga
Repetition or recurrence of a matter in another context.
karmapuruṣa
The person as agent of action, the subject of treatment.
pañcamahābhūta
The five great elements.
Adhikarana 21 (23) · Śloka 23
(sarvatra )yadavadhāraṇēnōcyatē sa ēkāntaḥ |
yathā- trivr̥dvirēcayati, madanaphalaṁ vāmayati(ēva) ||23||
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(सर्वत्र )यदवधारणेनोच्यते स एकान्तः |
यथा- त्रिवृद्विरेचयति, मदनफलं वामयति(एव) ||२३||
Meaning of the śloka
What is said with emphasis of certainty is ekānta. For example: 'Trivṛt purges; madana fruit induces vomiting.'
That which is stated as 'in one place thus, in another place otherwise' is anekānta. For example, some teachers say that substance (dravya) is primary, some taste, some potency, and some post-digestive effect.
The commentary says that in the example the objection arises because the doshas' varieties are found to be curable, hence the pūrvapakṣa. Doubt (saṃśaya) too serves establishing the meaning, as a part of the ruling.
Its answer is nirṇaya. For example: 'Having pressed the body, vāta then goes downward and releases urine mixed with lymph (vasā), fat and marrow; thus those from vāta are incurable.' And it is also said: 'Pressing the whole body, vāta, together with fat, marrow and vasā, is aggravated downward; so those caused by vāta are incurable.'
The commentary says the answer to that objection is nirṇaya. In the example, since vāta presses the body and releases urine with vasā and the like, and marrow is consumed after each earlier tissue is lost, the condition is incurable.
Another's view that is not refuted is anumata. For example, another may say, 'There are seven tastes'; that is accepted, in some way, because it is not refuted.
The commentary says 'in the order of the section' means in the stated sequence. Candranandana defines vidhāna as 'explaining the meaning by recitation in order'. In the example, the marmas are listed in sequence, beginning with kṣiptatala and hṛdaya.
Seeing reasons for both sides is saṃśaya (doubt). For example: 'A blow to the palm of the hand and to the heart is life-taking; cutting of the hands and feet is not life-taking.'
The commentary says saṃśaya is the seeing of a reason for each of two unlike meanings. An objection is raised: the example is given to convey doubt, but where is the doubt, since injury to the palm and heart and cutting of hands and feet are shown separately as life-taking and not life-taking? The reply: where both a blow and a cutting occur together, doubt arises whether death comes from the blow to the palm and heart or life continues after the cutting of hands and feet.
Describing something extra in the treatise is vyākhyāna. For example: 'Here the twenty-fifth person is expounded; in other Āyurveda treatises, the consideration begins from bhūtādi (the origin of elements).'
The commentary says 'in the treatise' means in the śāstra; 'extra' means additional. Some read 'there, extra'. In the example, 'twenty-fifth' refers to the puruṣa (the knower of the field), the twenty-fifth after the twenty-four (eight primary factors beginning with avyakta plus sixteen modifications). Having stated its own view, it states another's: 'in other Āyurveda treatises the consideration begins from bhūtādi, the tāmasa ahaṅkāra', not from avyakta.
अन्यशास्त्रासामान्या स्वसञ्ज्ञा |
यथा- मिथुनमिति मधुसर्पिषोर्ग्रगणं; लोकप्रसिद्धमुदाहरणं वा ||३४||
Meaning of the śloka
A term uncommon in other treatises is svasañjñā (one's own technical term). For example, 'mithuna' for honey and ghee together; or an example well known in the world.
The commentary says other treatises means treatises other than Āyurveda, such as grammar; a term uncommon there is one used only in one's own treatise for its purpose. An objection: technical terms are made for convenience of usage, yet the term 'mithuna' for honey and ghee is not seen in use. The reply: it is only an example, in whatever way; hence the alternative 'or an example well known in the world', so it is to be taken as a term, as with 'mahāsneha' for the four oleating substances. Some read a further example, 'he goes to shade for fear of heat', and consider that example also a tantrayukti; the commentary rejects this, because 'example' is not listed in the summary and the number would then exceed; so that reading is a corrupt one.
Making clear by an illustration is nidarśana. For example: 'As fire, together with wind, grows in a dry forest, so a wound spoiled by vāta, pitta and kapha.'
The commentary says nidarśana is the statement in which a matter is made clear by an illustration, an example proving the meaning. This is how nidarśana differs from hetvartha, which is only an illustration. In the example, the wound worsens as fire does with wind.
The commentary says this gives an example: 'only wholesome food should be eaten.' A bracketed note says niyoga can fail in some places, since in fever with loss of appetite even the unwholesome is given, quoting: 'A feverish person may eat what is unwholesome, if he has no desire; not eating at mealtime he wastes away or dies.' Another treatise is quoted: 'A state arises, according to place, time and strength, in which what is to be done is not to be done, and what is avoided is to be done.'
'This and this' is samuccaya (combination). For example, in the group of meats: 'Deer, antelope and the like, and lāva, tittiri and śārṅga birds, are the foremost.'
The commentary says that in the example the word 'or' is not repeated for each item, which is to show that alternatives can be understood with a single 'or' among many. Sometimes alternatives arise even without the word 'or', as when, for one disease, among many formulas any one may be used, which is vikalpa.
What is not directly stated but is understood by the mind is ūhya. For example: in the section on food and drink, four kinds of food are prescribed: to be chewed (bhakṣya), eaten (bhojya), licked (lehya) and drunk (peya); yet, where four are to be stated, two are stated; here the inference is that when two distinct items, food and drink, are taken, all four are taken; and the four-fold food is rare, mostly it is two-fold, so two-ness is well known. Moreover, bhakṣya is included in food by its firmness, and lehya in drink by its liquid nature.
The commentary says 'not stated' means not stated directly. In the example, four kinds should be stated but two are stated, and this is what is to be inferred. Where food and drink, two distinct things taken in, are named, all four types of consumed items are included. 'Rare' means extremely uncommon. It gives another way of four-fold-ness: food takes in the chewable through similarity of solidity; drink takes in the lickable through similarity of liquidity. Some raise an objection that ūhya is not a tantrayukti, because it joins a meaning not clear or present in the sentence; the commentary answers that the joining of an unstated and hidden meaning, of both kinds, by inference from the very sentence is itself the tantrayukti.
भवन्ति चात्र- सामान्यदर्शनेनासां व्यवस्था सम्प्रदर्शिता |
विशेषस्तु यथायोगमुपधार्यो विपश्चिता ||४१||
द्वात्रिंशद्युक्तयो ह्येतास्तन्त्रसारगवेषणे |
मया सम्यग्विनिहिताः शब्दार्थन्यायसंयुताः ||४२||
यो ह्योता विधिवद्वेत्ति दीपीभूतास्तु बुद्धिमान् |
स पूजार्हो भिषक्श्रेष्ठ इति धन्वन्तरेर्मतम् ||४३||
Meaning of the śloka
Here there are verses: in showing the general features, the arrangement of these has been shown; the special features should be grasped according to fit by the wise. These are the thirty-two yuktis, well set out by me in the search for the essence of the treatise, together with word, meaning and reasoning. The wise man who knows them as they should be, as lamps, is the one worthy of honour, the best of physicians: this is the view of Dhanvantari.
The commentary says that after stating the tantrayuktis, the verse is given to bring out the special features stated. The special features of the tantrayuktis are to be grasped by the learned in their proper connection. Kārttikakuṇḍa reads the two verses beginning 'dvātriṃśad yuktayaḥ' as a pair.
Thus ends the sixty-fifth chapter (the third from the beginning, among the Tantrabhūṣaṇa chapters), named Tantrayukti, in the Uttaratantra of the Suśruta Saṃhitā.