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Global Journal of Research on Medicinal plants & Indigenous medicine - June 2015 issue
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Honorary Members - Editorial Board
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Dr. Yogitha Bali
INDEX – GJRMI - Volume 4, Issue 6, June 2015
INDIGENOUS MEDICINE
Review Article – Ayurveda – Dravya Guna
MEHAHARA DASHEMANI - A NOVEL GROUP DEVELOPED BASED ON SUSHRUTA’S
MEHAHARA DRUGS WITH SPECIAL REFERENCE TO DIABETES
Nishteswar K, Sushama Bhuvad* 111–124
Review Article – Ayurveda – Moulika Siddhanta
APPLICATION OF TANTRAYUKTI FOR THE BETTER UNDERSTANDING OF AYURVEDA
CLASSICS - A LITERARY REVIEW
Sujata P Dhoke*, R R Dwivedi, M K Vyas, Mithilesh Kumar Sah 125–134
COVER PAGE PHOTOGRAPHY: DR. HARI VENKATESH K R, PLANT ID – INFLORESCENCE OF TUVARAKA – HYDNOCARPUS WIGHTIANUS BLUME*
OF THE FAMILY ACHARIACEAE
PLACE – KOPPA, CHIKKAMAGALUR DISTRICT, KARNATAKA, INDIA *BOTANICAL NAME VALIDATED FROM www.theplantlist.org AS ON 30/06/2015
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal
MEHAHARA DASHEMANI- A NOVEL GROUP DEVELOPED BASED ON
SUSHRUTA’S MEHAHARA DRUGS WITH SPECIAL REFERENCE TO
DIABETES
Nishteswar K1, Sushama Bhuvad
2*
1Prof. & HOD of Dravyaguna department, I.P.G.T. & R.A, Jamnagar-361008, Gujarat, India
2Ph.D scholar, Dravyaguna department, I.P.G.T. & R.A, Jamnagar-361008, Gujarat, India
*Corresponding author: E-mail: [email protected];, Contact: +91-9737037392
Received: 06/05/2015; Revised: 30/05/2015; Accepted: 15/06/2015
ABSTRACT
The cardinal signs of Prameha are Prabhuta and Avilamutrata (excessive and turbid urination).
When Pramehi suffers from boils and had severe complications can be called as Madhumehi.
Uncomplicated diabetes mellitus may be referred as Kshudrameha. WHO estimated 1.5 million
deaths in 2012 making it the 8th
leading cause of mortality. It is a life style disorder which cannot be
cured completely, but life span of an individual can be made worthy by palliative treatment.
Synthetic oral hypoglycemic agents are very popular to lower the blood sugar level but it’s
prolonged use may lead to Vit. B12 deficiency. Therefore the need of an hour is to find out a natural
hypoglycemic source for palliative treatment of Prameha. Sushruta’s therapeutic classification can
be explored for the Mehahara activity. In total 62 drugs have been incorporated under Mehahara
activity categorized under 7 groups of drugs i.e. Aragvadhadi, Salasaradi, Mushkakadi, Trapvadi,
Triphala, Vallipanchamoola, and Kantakapanchamoola. Among these drugs 55 are herbal in origin
and 7 are mineral in origin. In total 42 herbal and 2 mineral drugs have been evaluated for their anti-
diabetic property. These drugs act through different mechanism of action. Based upon the analysis of
62 drugs compiled from seven ganas and 43 drugs enlisted for the treatment of 20 varieties of
Prameha, a broad spectrum formulation known as “Mehaharadashemani” (Haritaki, Amalaki,
Bibhitaki, Guduchi, Haridra, Kiratatikta, Karavellaka, Asana, Meshashringi, and Shatavari) can be
used as palliative formulation for all types of Prameha
KEY WORDS: Mehahara dashemani, Madhumeha, Prameha
Review Article
Cite this article:
Nishteswar K, Sushama Bhuvad (2015), MEHAHARA DASHEMANI- A NOVEL GROUP
DEVELOPED BASED ON SUSHRUTA’S MEHAHARA DRUGS WITH SPECIAL REFERENCE
TO DIABETES, Global J Res. Med. Plants & Indigen. Med., Volume 4(6): 111–124
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
INTRODUCTION:
The epidemiological survey regarding
Diabetes suggests that it is 8th
leading cause of
mortility. As of 2013, 382 million people have
diabetes worldwide. In 2014, the International
Diabetes Federation (IDF) estimated that
diabetes resulted in 4.9 million deaths. The
greatest increase in rates was expected to occur
in Asia and Africa, where most people with
diabetes will probably live in 2030 (World
Health Organization fact sheet, 2013)
Acharya Charaka described about a
pathogenesis of Prameha as “the birds are
attracted towards the trees where their nests lie,
similarly, Prameha affects people who are
voracious eaters and have aversion to bath and
physical exercises.” There are two types of
Pramehi (suffering from Prameha) i.e. Sthoola
(obese) and Krisha (lean) pramehi. The
cardinal sign of Prameha is Prabhuta and
Avilamutrata (Excessive turbid urination).
Doshika dominance in the disease can be
categorized basing on colour of urine.
Objective assessment for doshas can be done
by boiling the urine to the stage of
solidification and the ratio of residual content
should be estimated. If residual content as
compared to its supernatant liquid is 1/5th
portion, it is Vataja; 1/7th
portion indicates
Pittaja and 1/9th
represents Kaphajadosha(K.
Nishteswar, 2003).
Acharya Sushruta has allocated separate
chapter for Madhumeha, keeping in view its
prognosis. One who is suffering from boils and
has severe complications is called madhumehi
and that is considered incurable (Sushruta
Nidana 6/24) (Trikamaji Yadavaji, 2008).
Diagnostic criteria for Madhumehi was quoted
as one who prefers to stand rather than move
from place to place, prefers sitting to standing,
lying down to standing, desires to sleep rather
than lie down in bed. This observation portrays
the extreme weakness of Madhumehi and refers
to extreme weakness or asthenic which may be
considered as bad prognostic sign. All types of
urinary abnormalities if not treated in time
develop Madhumeha and then become
incurable (Sushruta nidana 6/25, 27) (Trikamaji
Yadavaji, 2008). Uncomplicated diabetes
mellitus (DM) should not be referred with the
term Madhumeha. It is to be categorized under
Kshaudrameha.
Modern science classified Diabetes as Type
I and Type II. Type I DM It is due to beta cell
islet destruction by autoimmune process, and
these patients are prone to Ketoacidosis. Type
II occurs over 40 years of age. It is associated
with Hypertension, Dyslipidemia and
Atherosclerosis. This is the most prevalent
form and results from insulin resistance, mainly
caused by visceral obesity, with a defect in
compensatory insulin secretion (Harsh Mohan,
2010).
All oral hypoglycemic agents have side
effects on their prolonged use. Sulfonylureas
are associated with weight gain and
hypoglycemia. It’s not proved to be safe in
pregnancy. Metformin's major side effects are
seen in the gastrointestinal tract, with nausea,
cramps and diarrhea. Vitamin B12 deficiency
may occur after 1 year of drug administration
(Bell DSH, 2002). To find out natural sources
of hypoglycemic agent, one can make use of
drugs mentioned in classics. Acharya Sushruta
had classified drug basing on its pharmaco-
therapeutic implications. Some of the groups
like Aragvadhadi, Salasaradi, Mushkakadi,
Trapvadi, Triphala, Vallipanchamoola, and
Kantakapanchamoola do possess Mehaghna
(anti-diabetic) property. In the present study, an
attempt is made to generate the general
formulation which can be used in the
management of 20 types of Prameha by
reviewing these 62 drugs compiled from
therapeutic classification of Sushruta. For
analysis, the simple recipes quoted for 20 types
Prameha by Sushruta were also taken into
consideration. And drug’s review had been
carried out according to their Rasa (Taste),
Veerya (Potency), Vipaka (Bio-transformation),
Guna (Attributes) and Prabhava (principle
responsible for specific action), action and
indications mentioned in the classical texts and
research works related to anti-diabetic activity.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
MATERIAL AND METHOD:
The compilation of drugs had been done
from Sushrutasamhita along with its
commentary “Nibandhasamgraha” by
Dalhana. Rasapanchaka (Rasa, Guna, Veerya,
Vipaka, and Prabhava) action and indication of
drugs were compiled from
Bhavaprakashanighatu and Rajanighantu.
Recent research studies were downloaded from
Google scholar.
OBSERVATIONS
Sushruta had described total 62 drugs in 7
groups of drugs. Among them 55 are herbal and
7 are mineral in origin. These drugs are
tabulated below (Table 1):
Table 1. List of the drugs mentioned in therapeutic classification of Sushruta having Mehahara
(anti-diabetic) activity N
o
Drug Botanical
source
Rasa,
Veerya,
Vipaka
Indication Part
Used
Experimental study
Herbal
1. Aguru Aquilaria
agallocha
Roxb.
Rasa:
Katu,
Veerya:
Ushna
Karna-
Akshiroga
Leaf The drug acts through increased glucose
uptake by adipocytes and contained
antioxidant activity (Pranakhon Ratree et
al., 2011)
2. Ajakarna Dipterocarpus
turbinatus
Gaertn. f.
Rasa:
Katu,
Tikta,
Kashaya
Veerya:
Ushna
Meha,
Kushtha,
Visha, Vrana
Not yet evaluated for anti-diabetic activity
3.
Ajashrungi
Pistacia
integrrima
Stew.ex.Brandis
Shwasa,
Trishna,
Hikka, Kasa
Gall Pistagremic acid, triterpenic acid, has a
glycosidase inhibitory activity (Uddin Ghias
et al., 2012)
4.
Amalaki
Phyllanthus
emblica Linn.
Rasa:
Amla
Vipaka:
Madhura
Veerya:
Sheeta
Prameha,
Raktapitta
Leaves,
Seed
The maximum fall of 27.3% (p<0.001) in
the blood glucose level of normal rats was
observed at 6h during fasting blood glucose
studies, with the dose of 300mg/kg
identified as the most effective dose of seed
extract (Mehta Shikha et al., 2009).
5. Aragvadha Cassia fistula
Linn
Rasa:
Madhura,
Veerya:
Sheeta
Jwara,
Hridroga,
Udavarta,
Shoola,
Kushtha
Flower
petals,
bark
The significant anti-hyperglycemic activity
at a dose level of 400 mg/kg by inducing
insulin secretion (E. E. Jarald et al., 2013)
Catechin have insulin mimetic effect
(Pitchai Daisy et al.,2012)
6. Arjuna Terminalia
arjuna (Roxb.)
W. & A
Rasa:
Kashaya
Veerya:
Sheeta
Hridya, Meda,
Meha,
Kshatakshaya
Bark Ethanolic extract of bark exert
hypoglycemic activity by inhibiting glucose
absorption through intestine and
regenerating beta cells (Barman Sarajita et
al., 2012)
7. Asana Pterocarpus
marsupium
Roxb.
Rasa:
Kashaya
Kushtha,
Visarpa,
Shwitra,
Meha, Krimi
Heart-
wood
The four out of five phenolic C-glycosides
isolated from n-butanol fraction of ethanolic
extract of P. marsupium enhanced glucose
uptake by skeletal muscle cells (C2C12) in a
dose dependent manner (Mishra A et al.,
2013)
8. Bhoorja Betula utilis D.
Don.
Rasa:
Kashaya
Medahara,
Vishahara;
Bhutagraha,
Karnaroga
- Yet to be evaluated for anti-diabetic activity
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
9. Vibhitaka Terminalia
bellirica Roxb.
Rasa:
Kashaya
Vipaka:
Madhura
Veera:
Ushna
Krimi,
Trishna,
Chhardi, Kasa
Fruit
rind
Octyl gallate isolated from the fruit rind of
T. bellerica has potential anti-diabetic effect
as it augments insulin secretion and
normalizes the altered biochemical
parameters in diabetic rat models (Latha RC
et al., 2013)
10. Chandana Santalum
album Linn
Rasa:
Tikta
Veerya:
Ushna
Shrama,
Shosha,
Trishna, Daha
Heart-
wood
S.album pet ether fraction has potential anti-
hyperlipidemic activity that can help in
overcoming insulin resistance (Kulkarni CR
et al., 2012)
11. Chitraka Plumbago
zeylanica Linn
Rasa:
Katu
Veerya:
Ushna
Grahani,
Kushtha,
Shotha, Arsha,
Krimi, Kasa,
Root, The results indicated that plumbagin
enhanced GLUT4 translocation and
contributed to glucose homeostasis (C Sunil
et al., 2012)
12. Dasikuruntaka (Neelapushpa)
Barleria
strigosa Willd.
Kushtha,
Kandu;
Vishahara
– Yet to be evaluated
13. Dhava Anogeissus
latifolia
Wall. ex Bedd.
Rasa:
Kashaya,
Madhura
Veerya:
Sheeta
Prameha,
Arsha, Pandu
Bark The bark administration, altered lipid
profiles and antioxidants level were
reversed to near normal than diabetic
control rats (Subramaniam Ramachandran
et al., 2012)
14. Gopaghanta (Karkoti)
Momordica
dioica Roxb
Kushtha,
Aruchi,
Shwasa, Kasa;
Deepana
Fruit Aqueous extract of fruit increased sr. insulin
level by 31.3% by stimulating beta cells of
pancreas (Singh Rambir et al., 2011)
15. Gridhranakhi Capparis
sepiaria Linn.
- Leaves Leaves exhibit hypoglycemic activity by
stimulating beta cells of pancreas (P.
Selvamani et al., 2008)
16. Guduchi Tinospora
cordifolia
(Willd.) Miers
ex Hook. f.
&Thoms.
Rasa:
Tikta,
Kashaya,
katu
Vipaka:
Madhura
Veerya:
Ushna
Trishna, Daha,
Meha, Kasa,
Pandu,
Kamala,
Kushtha,
Vatarakta,
Prameha,
Hridroga
Stem It may be through some peripheral
mechanisms, such as increasing the
glycogen storage in the liver or decreasing
the glucose release from the liver (Puranik
Nagaraja et al., 2010)
17. Haritaki Terminalia
chebula Retz
Rasa:
Kashaya
Veerya:
Ushna
Vipaka:
Madhura
Prameha,
Arsha,
Kushtha,
Shotha,
Udara, Krimi,
Shwasa, Kasa,
Hridroga
Fruit Pet ether extract fruit showed hypoglycemic
activity by stimulating beta cells of
pancreas, Reducing Lactate dehydrogenase
activity, at liver site- inhibiting glycolysis
and gluconeogenesis, and decreasing level
of glycosylated hemoglobin (Gandhipuram
Periasamy et al.,2006)
18. Kadara Acacia suma
Buch.-Ham.
Rasa:
Kashaya,
Tikta
Veerya:
Sheeta
Mukharoga - Yet to be evaluated
19. Kalaskandha Diospyros
embryopteris
Pers
Rasa:
Madhura
Veerya:
Sheeta
Prameha Fruit The activities of SOD, CAT, and GSH were
found to be increased in extract treated
diabetic rats in selected tissues.
The increased level of lipid peroxidation
(thiobarbituric acid reactive substances and
hydroperoxide) in diabetic rats was also
found to be reverted back to near normal
status in extract treated groups (Dewanjee S
et al., 2009)
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
20. Kaliyaka Santalum
album
Rasa:
Tikta
Veerya:
Ushna
Vyanga - Same as 10
21. Kantaki
(Vikankata)
Flacourita
indica (Burm.
f.) Merr
Rasa:
Tikta
Veerya:
Sheeta
- Leaf
and
stem
Yet to be evaluated for anti-diabetic activity
22. Karamarda Carissa
carandas Linn.
var. congesta
(Wt.) Bedd.
Rasa:
Madhura
Veerya:
Ushna
Trishna,
Raktapitta
Leaves The doses of 500 and 1000 mg/kg of the
extract did significantly (p<0.05)
decrease the blood glucose levels of alloxan
diabetic Wistar rats at 4, 8 and 24 h.
(Swami Gaurav et al., 2010)
23. Karanja Pongamia
pinnata Pierre
Rasa:
Katu
Veerya:
Ushna
Yonidoshahara,
Kushtha,
Gulma, Arsha,
Vrana, Krimi
Leaves It could be due to potentiation of the insulin
effect of plasma by increasing the
pancreatic secretion of insulin from existing
β-cells or its release from bound insulin. Or
may be due to enhanced glucose utilization
by peripheral tissues (Sikarwar Mukesh S.et
al., 2010)
24. Lata-
karanja
Caesalpinia
bonduc
(L.) Roxb.
Dandy & Exell.
Rasa:
Katu
Veerya:
Ushna
- Seed
extract
The anti-hyperglycemic action of the
extracts may be due to the blocking of
glucose absorption (D.M. Kannura et al.,
2006)
25. Khadira Acacia catechu
(Linn. f.) Willd.
Rasa:
Kashaya,T
ikta
Veerya:
Ushna
Kandu, Kasa,
Aruchi, Meha,
Jwara, Krimi,
Shwitra,
Kushtha
Heart-
wood
It may have insulin secretaceous or insulin
sensitizing activity that lower down the
blood glucose level (Srivastava Swayam
Prakash et al., 2013)
26. Kiratatikta Swertia
chirayita
(Roxb. ex
Flem.) Karst.
Rasa:
Tikta
Veerya:
Sheeta
Jwara,
Shwasa, Kasa,
Shotha,
Trishna,
Kushtha,
Vrana, Krimi
Whole
plant
It is suggested that hexane fraction of S.
chirayita possibly acts through its insulin
releasing effect (Chandrasekar Bet al.,
1990)
27. Kramuka Areca catechu
Linn.
Rasa:
Kashaya
Veerya:
Sheeta
Aruchi,
Asyavairasya
Nut,
leaf
Hypoglycemic activity through alpha
glucosidase inhibition (M Senthil Amudhan
et al., 2008)
28. Kuchandana Caesalpinia
sappan Linn.
Rasa:
Madhura
Veerya:
Sheeta
Vrana, Daha Heart-
wood
Brazilein, active component of sappan
wood, decreases blood glucose in diabetic
animals. Brazilein inhibits hepatic
Gluconeogenesis by elevating the F-2, 6-BP
level in hepatocytes, possibly by elevating
cellular F-6-P/H-6-P levels and PFK-2
activity. Increased pyruvate kinase activity
may also play a role in the anti-
gluconeogenic action of brazilinv (You EJ
et al., 2005)
29. Kuruntaka Barleria
prionitis Linn
Kushtha,
Vatarakta,
Kandu, Visha
Leaf
and root
The extract has the potential to enhance the
glucose-dependent insulin release from the
pancreatic beta cells and thereby decrease the
blood glucose level only in alloxan-induced
diabetic rats (Reema Dheer et al., 2010)
30. Kutaja Holarrhena
antidysenterica
(Linn.) Wall.
Rasa:
Katu,
Kashaya
Veerya:
Sheeta
Arsha, Atisara,
Trishna,
Kushtha
Seed It may be the potentiating the insulin effect
of plasma by increasing either the
pancreatic secretion of insulin from the
existing beta cells or by its release from the
bound insulin (ManaSupriya et al., 2010)
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
31. Madana Catunaregam
spinosa
(Thunb.)
Tirveng.
Rasa:
Madhura,
Tikta
Veerya:
Ushna
Vidradhi,
Pratishyaya,
Vrana,
Kushtha,
Shotha,
Gulma, Vrana
Fruit Exhibit hypoglycemic activity by
stimulating insulin secretion (Mishra Piyush
Ranjan et al., 2012)
32. Meshashringi Gymnema
sylvestre B. Br.
Rasa:
Tikta,
Vipaka:
Katu
Kushtha,
Meha, Krimi,
Vrana, Visha,
Shoola
Leaves It not only produces blood glucose
homeostasis but also increased the activities
of the enzymes affording the utilization of
glucose by insulin dependent pathways
(K.R. Shanmugasundaram et al., 1983)
33. Moorva Marsdenia
tenacissima
Wight & Arn.
Rasa:
Madhura,
Tikta
Meha,
Hridroga,
Kandu,
Kushtha,
Jwara
Root M. tenacissima has been evaluated by using
in vitro methods namely glucose oxidase
method and o-toluidine method (Nayak
Arabinda, 2014)
34. Mushkaka Schrebera
swientenioides
Roxb.
Medahara,
Grahi; Gulma,
Visha, Kandu,
Bastiroga,
Krimi
Fruit S. swietenioides and Glibenclamide
exhibited remarkable blood glucose
lowering effect in glucose tolerance test.
This indicates that the extract has capacity
to block glucose absorption (Rajkumar S.
Bagali et al., 2010)
35. Nimba Azadirachta
indica A. Juss.
Rasa:
Tikta
Vipaka:
Katu
Veerya:
Ushna
Kushtha,
Chardi,
Aruchi, Kasa,
Shwasa,
Krimi, Meha,
Arsha
Leaves,
oil
A significant hypoglycaemic effect was also
observed by feeding neem oil to fasting
rabbits. Recently, hypoglycemic effect was
observed with leaf extract and seed oil, in
normal as well as alloxan-induced diabetic
rabbits (Kausik Biswas et al., 2002)
36. Palasha Butea
monosperma
(Lam.) Taub
Rasa:
Kashaya,
Katu,
Tikta
Veerya:
Ushna
Grahani,
Arsha, Krimi,
Gudaroga,
Meha, Kushtha
– Yet to be evaluated
37. Patala Stereospermum
suaveolens DC
Rasa:
Kashaya,
Tikta
Veerya:
anushna
Aruchi,
Shwasa,
Shotha,
Chardi, Hikka,
Trishna
– Yet to be evaluated.
38. Patha Cissampelos
pareira Linn.
Rasa:
Katu
Veerya:
Ushna
Kushtha,
Atisara,
Hridroga,
Daha, Kandu,
Krimi, Gulma
Leaves This study unveils that the decrease in blood
glucose level may be attributed to the
stimulation of glucose uptake by peripheral
tissues and/or decrease in the
gluconeogenesis (Yadav Kuldeep Singh et
al., 2013)
39. Patola Trichosanthes
dioica Roxb
Rasa:
Tikta
Veerya:
Ushna
Kasa, Jwara,
Krimi
Unripe
fruit
It is able to decrease blood sugar level by
increasing the pancreatic secretion of
insulin from beta cells (Prashant Kumar Rai
et al., 2013)
40. Pootika Holoptelea
integrifolia
Planch
Rasa:
Tikta,
Katu
Veerya:
Ushna
Arsha, Krimi,
Prameha
Leaves H.integrifolia works by inhibiting ATP-
sensitive potassium channels in pancreatic
beta cells. This inhibition causes cell
membrane depolarization, which causes
voltage-dependent calcium channels to
open, which causes an increase in
intracellular calcium in the beta cell, which
stimulates insulin release (Sharma Sonu et
al., 2009)
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41. Rajani Coscinium
fenestratum
Colebr. or
Rubia
cordifolia
Rasa:
Katu,
Tikta
Veerya:
Ushna
Visha, Shotha,
Kushtha,
Visarpa,
Vrana, Meha,
Raktatisara
Root Alcoholic extract of R. cordifolia
(100,200,400mg/kg) significantly decreased
blood glucose level by increasing plasma
corticoids level (Patil Rupali et al., 2006)
42. Salasara Shorea robusta
Gaertn. f.
Rasa:
Kashya
Vrana, Sweda,
Krimi,
Bradhna,
Vidradhi, Karnabadhirya
– Yet to be evaluated.
43. Saptaparna Alstonia
scholaris R. Br.
Rasa:
Kashaya
Veerya:
Ushna
Kushtha,
Krimi,
Shwasa,
Gulma
Leaves,
bark
It produced a highly significant decrease in
blood glucose and a mechanism of this
action was upon insulin triggering and
direct insulin-like effects (B Deepti et al.,
2011)
44. Sariva Hemidesmus
indicus (L.) R.
Br.
Rasa:
madhura
Veerya:
Ushna
Aruchi,
Shwasa, Kasa,
Visha,
Pradara,
Jwara, Atisara
Root It acts by decreasing lipid peroxidation
index by antioxidant activity (Mahalingam
Gayathri et al., 2008)
45. Shaka Tectona
grandis Linn. f.
Raktaprasadana Root The effect may be due to presence of
flavonoid compound is reported to promote
regeneration of β cells (Pooja et al., 2011).
46. Shangreshta (Kakajangha)
Peristrophe
bicalyculata
Nees
Jwara, Krimi,
Kandu, Vrana,
Visha
– Yet to be evaluated
47. Shatavari Asparagus
racemosus
willd
Rasa:
Madhura,
Tikta
Veerya:
Sheeta
Grahani,
Arsha,Shotha
Root It acts by inhibition of carbohydrate
digestion and absorption, together with
enhancement of insulin secretion and action
in the peripheral tissue (Hannan JM et al.,
2012).
48. Shimshapa Dalbergia
sissoo Roxb ex
DC.
Rasa:
Katu,
Tikta,
Kashaya
Veerya:
Ushna
Shosha,
Kushtha,
Shwitra,
Chardi, Krimi,
Bastiroga,
Vrana, Daha
Leaves By providing a regenerative modification ag
ainst damage caused by alloxan to
endocrine cells of the pancreas (Niranjan
Pankaj Singh et al., 2010).
49. Shirisha Albizia lebbeck
(Linn.) Willd
Rasa:
Madhura,
Tikta,
Kashaya
Veerya:
Ushna
Shotha,
Visarpa, Kasa,
Vrana
Bark Effect may be due to by promoting the
insulin release from the undestroyed β-cells
or its action may be insulin like (Digbijay
Kumar et al., 2013)
50. Sushavi (karavellaka)
Momordica
charantia Linn.
Rasa:
Tikta
Veerya:
Sheeta
Jwara, Pandu,
Meha, Krimi
Fruit M.charantia protects pancreatic β-cells
through down-regulation of MAPKs and
NF-κB in MIN6N8 cells.
These include insulin secretagogue like
effect, stimulation of skeletal muscle and
peripheral cell glucose utilization, inhibition
of intestinal glucose uptake, inhibition of
adipocyte differentiation, suppression of
key gluconeogenic enzymes, stimulation of
key enzymes, HMP pathway and
preservation of pancreatic islet cells and
their functions (Baby Joseph et al., 2013)
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51. Tala Borassus
flabellifer Linn.
Rasa:
Madhura
Veerya:
Sheeta
Shukrala,
Madakara
Flower Attributed due to the potentiation of the
insulin effect of plasma by increasing the
pancreatic secretion of insulin from existing
β cells or its release from bound insulin
(Goyal Pradeep et al., 2014).
52. Tinisha Ougeinia
dalbergioides
Benth
Rasa:
Kashaya
Meda,
Kushtha,
Meha,
Shwitra, Daha,
Vrana, Krimi
- Yet to be evaluated.
53. Trikantaka Tribulus
terrestris Linn.
Rasa:
Tikta,
Madhura
Veerya:
Sheeta
Ashmari,
Prameha,
Shwasa, Kasa,
Hridroga
- Yet to be evaluated.
54. Vajravriksha (Snuhi)
Euphorbia
neriifolia auct.
Non Linn.
Rasa:
Katu
Veerya:
Ushna
Shoola,
Gulma, Udara,
Kushtha,
Unmada,
Medaroga,
Vrana, Visha,
Arsha
- Yet to be evaluated.
55. Vidari Pueraria
tuberosa DC.
Rasa:
Madhura
Veerya:
Sheeta
Shukrala,
Mutrala,
Jivaniya,
Rasayana
- Yet to be evaluated.
Mineral
1. Krishna-
loha
Iron Rasa: Tikta,
Madhura
Veerya:
Sheeta
Kshaya, Kushtha,
Gulma, Pleeha,
Meda, Meha,
Shwasa
- Yet to be evaluated
2. Lohamala (Mandoora)
Rust Rasa: Tikta,
Madhura
Veerya:
Sheeta
Pandu, Kamala,
Halimaka, Shosha
- Yet to be evaluated
3. Rajata Silver Rasa:
Kashaya
Vipaka:
Madhura
Veerya:
Sheeta
Hridya, Balya’
Daha, Trishna,
shosha, Jwara,
Prameha, Visha
- Yet to be evaluated
4. Seesa Lead Prameha, Grahani,
Vrana
Graded doses of Naga bhasma (100 and
200mg/kg) were administered orally with
suspension of milk using oral feeding
needle to control and experimental diabetic
rats. Treatment with Naga bhasma showed
no change in blood glucose level in normal
rats but normalized the impaired glucose
tolerance and alloxan-induced
hyperglycemia on long-term treatment
(Deshmukh Smita M et al., 2013).
5. Suvarna Gold Rasa:
Madhura,
Tikta,
Kashaya
Veerya:
Sheeta
Unmada, Apsmara,
Hridvepana, Kasa,
Shwasa, Atisara,
Grahani
- Yet to be evaluated.
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6. Tamra Copper Rasa:
Kashaya,
Madhura
Veerya:
Ushna
Kushtha, Krimi,
Kasa, Shwasa,
Kshaya, Sthaulya,
Grahani, Udara
- Yet to be evaluated
7. Trapu Tin Rasa:
Veerya:
Ushna
Medahara, Vrishya,
Balya; Prameha,
Vrana, Kshaya,
Kasa, Shwasa
Graded dose of Vanga Bhasma (25 and
50 mg/kg) were administered
intragastrically to normal and experimental
rats. Vanga bhasma treatment did not
influence the blood glucose level in normal
rats but normalized the impaired glucose
tolerance on long term treatment (Soni
Chandan et al., 2011)
DISCUSSION
Among 55 herbal drugs of ganas, in total 42
drugs had been screened for their anti-diabetic
activity. Still 13 drugs i.e. Tinisha, Gokshura,
Snuhi, Vidari, Kakajangha, Salasara, Patala,
Palasha, Vikankata, Kadara, Dasikurunta,
Bhoorja, Ajakarna are yet to be evaluated for
their anti-diabetic activity. Among mineral
drugs only two drugs i.e. Naga (Lead) and
Vanga (Tin) do possess anti-diabetic activity.
Analysis of these 62 drugs through various
lexicons showed that in total 23 drugs has
Mehahara activity. Among them 19 are herbal
and 4 are mineral in origin. Acharya Sushruta
had mentioned simple recipes in the
management of 20 types of Prameha. In total
43 drugs are enlisted in its management. After
comparing these two groups (Group of drugs
incorporated by Sushruta for the management
of 20 Prameha and another group of drugs
drawn from therapeutic classification), there
are 20 drugs common to both the groups. They
are Aguru, Amalaki, Aragvadha, Vibhitaka,
Chandana, Chitraka, Guduchi, Haritaki,
Kadara, Karanja, Khadira, Kramuka, Kutaja,
Moorva, Nimba, Palasha, Patha, Saptaparna,
Shimshapa, and Shirisha. Sushruta developed a
broad spectrum pramehahara formulation
consisting of Amalaki juice and Haridra mixed
with honey (Sushrutachikitsa11/8) (Trikamaji
Yadavaji, 2008). Based on this observation
Vagbhata included Dhatri (Amalaki) and Nisha
(Haridra) in the list of prime drugs
(Agryaushadhi) for the management of
Prameha (Vagbhata Uttara 40/48) (Paradakar
Hari Shashtri, 2010).
The person who get indulges constantly in
day sleep, absence of physical activities and
laziness, consumes foods and drinks which are
cold, unctuous and sweet etc. should be
understood as prone to Prameha. In such a
person, vitiated Vata, Pitta and Kapha dosha
(Bio-humours), when get mixed with Meda
dhatu (adipose tissue) travel downward along
with channels of urine and get localized in the
the urinary bladder and begin to flow out
through urine and give rise to Prameha.
(Sushruta Nidan 6/4, pp) (Trikamaji Yadavaji,
2008). In prameha, all three doshas and
dushyas like Meda, Rakta (Blood), Shukra
(Semen), Ambu, Vasa (Muscle fat), Lasika
(Lymph), Majja (Bone marrow), Rasa, Ojas
and Mamsa (Muscle) are responsible for the
pathogenesis. (Charaka Chikitsa 6/8,pp).
The drugs used for the management of the
20 types of Prameha should be of Katu
(Pungent), Tikta (Bitter) and Kashaya
(Astringent) Rasa; Katu Vipaka (Bio-
transformation) and Ushna Veerya (Hot
potency) and should have Laghu (easy to
digest), Ruksha (Rough), Vishada (Clear) etc.
gunas, so that they can alleviate the vitiated
Kapha dosha and dushya.
Majority of the drugs mentioned above are
having Katu, Tikta, Kashaya Rasa; Ushna
Veerya; Laghu, Ruksha guna which can able to
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 111–124
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alleviate vitiated doshas and dushyas of
Prameha
The above mentioned drugs act through
different mode of action. Some of them act by
increasing activity of pancreatic cells,
increasing insulin sensitivity, exhibiting insulin
like activity, maintaining glucose homeostasis
(increase of peripheral utilization of glucose,
increasing synthesis of hepatic glycogen or
decrease in gluconeogenolysis), inhibiting the
intestinal glucose absorption, reducing
glycemic index of carbohydrate, reducing the
effect of glutathione, increasing glucose uptake
of adipocytes, enhancing glucose uptake by
skeletal muscles, decreasing insulin resistance,
increasing glycogen storage, reducing lactate
dehydrogenase, increasing activity of enzymes
for utilization of glucose, and inhibiting
carbohydrate digestion.
Majority of drugs may act by increasing
insulin secretion or as insulinmimmetics. E.g.
Aragvadha, Vibhitaka, Gopaghanta,
Gridhranakhi, Haritaki, Karanja, Khadira,
Kiratatikta, Kuruntaka, Kutaja, Madana,
Patola, Chirabilva, Shatavari, Shirisha,
Karavellaka, Tala. Some drugs like Arjuna,
Latakaranja, Mushkaka, Karavellaka, Shaka,
Shimshapamay produce their action by
inhibiting glucose absorption from intestine and
regenerating beta cells of Langerhans.
Out of 78 drugs (a combined list of
Ganadravyas and drugs mentioned for 20 types
of Pramehas), ten drugs are selected to
formulate Mehahara dashemani based on its
significant anti-diabetic and antihyperglycemic
activities reported during recent research
studies. The drugs included in Mehahara
dashemani are Haritaki, Amalaki, Vibhitaki,
Guduchi, Haridra, Kiratatikta, Karavellaka,
Asana, Meshashringi, and Shatavari.
CONCLUSION:
Acharya sushruta had mentioned various
groups of drugs for different disease conditions
in his therapeutic classification. There are in
total 62 drugs are mentioned for Mehahara
activity among them 55 are of herbal origin and
7 are mineral in origin. Majority of drugs are
screened for their anti-diabetic, hypoglycemic
or anti-hyperglycemic activity. Vataja Prameha
is not curable, due to contradiction in the
treatment by Dosha and Dushya. Therefore, a
lifelong treatment has to be taken for the
palliation of disease. The need of an hour is to
generate a potent herbal origin formulation
with fewer side effects on its prolonged use. A
potent broad spectrum formulation, Mehahara
Dashemani, (Consisting of Haritaki, Amalaki,
Bibhitaki, Guduchi, Haridra, Kiratatikta,
Karavellaka, Asana, Meshashringi, and
Shatavari) can be used as palliative treatment
for all types of Prameha to reduce the side
effects of prolonged use of synthetic anti-
diabetic drugs as well as to improve the life
span of the patients.
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Source of Support: NIL Conflict of Interest: None Declared
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ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal
APPLICATION OF TANTRAYUKTI FOR THE BETTER UNDERSTANDING
OF AYURVEDA CLASSICS - A LITERARY REVIEW
Sujata P Dhoke1*, R R Dwivedi
2, M K Vyas
3, Mithilesh Kumar Sah
4
1PG Scholar, Department of Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India.
2Professor & Head, Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India.
3Professor, Basic Principles Department, IPGT & RA, GAU, Jamnagar, Gujarat, India.
4PG Scholar, Department of Basic Principles, IPGT & RA, GAU, Jamnagar, Gujarat, India.
* Corresponding Author: Email: [email protected]; Mobile: +919824744048
Received: 08/05/2015; Revised: 07/06/2015; Accepted: 10/06/2015
ABSTRACT
Every science is bounded by time oriented study method. The science of Ayurveda is also not
exception to this. Periodical evaluation has led to the origin of different types of literature viz. Tantra
(scientific work/theory), Samhita (ancient classics), Tika (commentary) etc. But all these changes
were derived from some methodology in which Tantrayukti (rules of interpretation/devices of
treatise / methodology of theoretico-scientific treatise) is one of them, which enabled scholars of
respective times to interpret the original texts into applications. Tantrayukti is the Methodology /
technique / systemic approach of studying a Tantra to construe its correct unambiguous meaning for
its Practical application. Though all Acharyas (authors of ancient classics) gave importance to
Tantrayukti, still in the long run on the path of education and research in Ayurvedic science,
application and utility of Tantrayukti remains the most ignored part. The proper knowledge of
Tantrayukti is necessary for understanding of Ayurvedic classics. This review explains scientific
principles of 36 Tantrayukti mentioned in different classics with their importance and application.
KEY WORDS: Tantra, Yukti, Samhita, Tantrayukti, Interpretation.
Review Article
Cite this article:
Sujata P Dhoke, Dwivedi R R, Vyas M K, Mithilesh Kumar Sah (2015),
APPLICATION OF TANTRAYUKTI FOR THE BETTER UNDERSTANDING OF AYURVEDA CLASSICS
- A LITERARY REVIEW, Global J Res. Med. Plants & Indigen. Med., Volume 4(6): 125–134
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 6 | June 2015 | 125–134
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INTRODUCTION:
Learning is considered to be the holiest of
divine things in the world because the
continuous process of acquiring knowledge
with unwavering devotion and untiring efforts
is absolutely essential for the growth and
development of the human culture (Acharya
Y.T., 2012). Ayurvedic Classics are such
treasures of knowledge where boundless
knowledge is stalled. Acharya have used some
methodology while composing the Shashtra
(science) in the form of Sutras (quotation) to
put knowledge in concise and precise manner
(Acharya Y.T., 2011). So this knowledge can’t
be perceived by everyone as it is hidden and
kind enough to show their affection on us in the
form of tools to understand this brief
knowledge. Ancient scholars of India followed
various grammatical and compositional tools
while writing their treatises and Tantrayukti
(rules of interpretation) is one of them (Dash
B., & Sharma R. K., 2004). It presents as a
frame work which clears the appropriate
meaning and helps to understand the real sense
of Shlokas (quotation).
Tantrayukti is the methodology / technique
/systemic approach of studying a Tantra
(science) to interpret its correct unambiguous
meaning for its practical application (Mhetre H.
B., 1998). The knowledge of Tantrayukti serves
the purpose to understand the depth of
knowledge in the classics and their application
in proper way (Acharya Y.T., 2003). Acharya
Charaka mentioned total 36 Tantrayukti in the
last chapter of Charaka Samhita (ancient
ayurvedic classics) (Acharya. Y.T., 2011).
Hence to explain the importance and utility of
Tantrayukti in understanding of classics and
their therapeutic utility this work has been
planned via available Ayurvedic treatises.
Necessity of Tantrayukti: Two examples have
been quoted to explain the necessity of
Tantrayukti. As the sun causes blossoming of
lotus pond and as the lamp enlightens the
house, Similarly Tantrayukti serve for the
Tantra (Acharya Y.T., 2011). Examples of sun
and lotus indicates that, the concepts which are
described in short are elaborated by
Tantrayukti, while example of lamp and house
hints that Tantrayukti highlights Gudarthas
(deep meaning) which subtly exits in Tantra
(Dash B., & Sharma R. K., 2004). It means to
make out secrete or unsaid things or reading
between the lines is possible only with
Tantrayukti. In first example elaboration of
concise subject is expected while in second the
things are there but the view point or
orientation is given by Tantrayukti. It plays
necessary and integral role in literary research
to understand the concepts of Ayurveda which
being explained in many fold and presented in
the form of Samhitas.
Importance of Tantrayukti: One, who is well
versed in one Tantra by applying knowledge of
Tantrayukti, can easily grasp the meaning of
another Tantra (Acharya Y.T., 2011). One
should have understanding of many Tantras
related to the subject he learns. Knowledge of
single Tantra is not enough to be an expert
physician. Hence Tantra is to be understood
properly. If not then it behaves same as
unskilled person having weapon with him. So
both Shaastra (Science) and Shastra (Weapon)
are protective and beneficial if handled
skilfully (Acharya Y.T., 2011). On the same
way valuable knowledge of classics can only be
obtained through proper application of
Tantrayukti.
Utility of Tantrayukti: Utility of Tantrayukti
can be explained under two headings viz.
Vakyayojana (Arrangement of words in a
sentence for proper meanings) and Arthayojana
(Proper arrangement of hidden or deeper
meaning).
1) Vakyayojana: It means Arrangement of
words in a sentence or two different
sentences to arrive at proper meaning.
Vakyayojana is literary aspect of
Tantrayukti, highest perfection in grammar
provided by Sanskrit language, gives great
liberty to arrange any Pada (word)
anywhere in sentences without changing its
meaning.
2) Arthayojana: This is elaboration or
organizations of meanings. Many times
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though Vakya (sentence) is clear, still the
Artha (meanings) may not be understood
easily. Here one has to rely again on
Tantrayukti.
SOME GLIMPSES ON TANTRAYUKTI
WITH THEIR UTILITY:
1) Adhikarana (Subject / Topic of
discussion): The convincing subject or
topic of a Shastra or Tantra (science) is
Adhikarana. The sage formulated Ayurveda
to cure the Roga (disease). Adhikarana
Tantrayukti is the central theme in respect
of which the statements are made. So Rogas
are the Adhikarana (Acharya Y.T., 2011).
Adhikarana is one in which the Tatparya
(conclusion) of Tantra is present.
2) Yoga (Joining /Uniting): Arrangement of
words in a sentence is called Yoga (Gairola
V, 1996). Establishing a statement by
putting different words together is called
Yoga (Acharya Y.T., 2011). Ex: The origin
of fetus is from mother. It is proved by
Panchavayava (Five elements) (Acharya
Y.T., 2011).
Table no.1 – Panchavayava Vakya ( statement through Five elements)
Sr.No. Panchavayavavakya( statement
through Five elements)
Explanation
1 Pratijna (statement)
The origin of fetus is from mother.
2 Hetu (reason)
Because it is in the womb of mother.
3 Dristhanta (example)
Kutagaar (home)
4 Upanaya (explanation of example)
In Kutagaar (home) there is collection of many things
like bed, table etc. Fetus is also having the
combination of many parts Twacha (skin), Rakta
(blood), Hridaya (heart) etc which is Matruja Bhavas.
5 Nigamana (re-statement)
Thus the origin of fetus is from mother.
Yoga means arrangement of common
pattern, linking of words, even if situated far
and thus making the sentence compact and
meaningful (Acharya Y.T., 2003).
Hetwartha (Adducing acause) - When a
statement is made in a particular context, that is
applic able to other situations is called as
Hetwartha. Ex: habitual intake of homologous
matter is stated to increase Dhatus. The term
Dhatu in this context implies Dosha as well
besides tissue elements. Vata gets increased by
the use of similar Rasa and Guna. (Acharya
Y.T., 2011). It indicates required meaning
along with the facts that are mentioned earlier
(Sengupta S., Sengupta B., 2002).
Padartha (The meanings of a word)-The
meaning told in a Sutra or a Pada (words) is
called Padartha. Meaning of one, two or three
words is called Padartha. Padarthas are
innumerable (Acharya Y.T., 2003). Among the
meanings listed, particular meanings is to be
considered in that particular context. Ex: ‘Rasa’
word has at least 7 meanings. When it is
Samsarjanakarma (post procedure of
Panchkarma) after Vaman (vomiting), Rechana
(purgation) it means Mamsarasa (meat soup) is
used for that context (Paradkar H.S.S., 2011).
When it is after completion of all
Panchakarmas, it is ‘Sadrasa’ (Acharya Y.T.,
2011). In Patha (context) of Arogyavardhini it
is Parada (mercury), in Medhya Rasayana (a
type of rejuvenation) (Acharya Y.T., 2011). It
is Svarasa (extract/juice) of Guduchi (Indian
tinospora) (Acharya Y.T., 2011).
Pradesha (Extension of past to the present)-
When some present idea is supported by the
past facts it is known as Pradesha such as; this
surgeon had extracted the Shalya (foreign
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material) of Deva -dataa. Hence he would do
similarly in case of Yajnadatta (Acharya Y.T.,
2003).
3) Uddesha (A brief mention): Saying
something in brief is called Uddesha
(Acharya Y.T., 2003). Chakrapani says the
same thing (Acharya Y.T., 2011). Ex: Hetu
(etiology), Linga (Symptomatology),
Aushadhajnana (Medicaments) is Uddesha,
narrated about the whole Ayurveda means a
concise statement having wider
implications.
4) Nirdesha (Specification of the items once
by one): Detailed description of a subject
or elaboration of the topic is called as
Nirdesha (Gairola V., 1996). Nirdesha
means explaining the things which are
mentioned in brief. Such as explaining
Hetu, Linga, Aushadha in detail (Acharya
Y.T., 2011). Ex: After giving the names of
Bastivyapata (side effects of enema
procedure) Vibandha (constipation),
Gaurava (heaviness) etc. are explained
individually (Sharma S., 2006).
5) Vakyashesha (Thought out but not
spoken aloud): Incomplete sentence which
are not giving the complete message is
known as Vakyashesha (Acharya Y.T,
2003). example-In the word Trisutra
(triads) Ayurveda, contents are not clear.
6) Prayojana (purpose/aim/object): For
which one initiates some work, is known as
Prayojana. (Acharya Y.T., 2011). The
Artha or Uddesha or the object for which
one proceeds. Prayojana is one for which
Shastra is told. Ex. Dhatusamyakriya
(balance state of body constituent) is told as
Prayojana of Tantra (Acharya Y.T., 2011).
Word Dhatusamyakriya has two meanings
i.e. in aspect of health to maintain and also
in aspect of illness. It is just like giving
helping hand for those who is fallen in clay
(Acharya Y.T., 2011).
7) Upadesha (Advisory guidance): The
authoritative instruction is called Upadesha
i.e. one should behave in this way (Lele
W.K., 2013). It teaches the reader to
distinguish between the right and the
wrong. Charaka was aware of such
conditions. So he claims it is impossible to
go for any examination, without
preconception of Upadesha. Vagbhata and
Sushruta go two steps ahead and assess
with Mantra (chanting), the
unchallengeable facts. Ex: One should not
keep awake in night and sleep in the day
time. One should act according to Dharma
(faith/religion) and Artha. If it is opposed
then one can’t be happy (Acharya Y.T.,
2011).
8) Apadesha (Statement of the reason):
Pointing out the reasons for the particular
action is Apadesha. Also expressing others
opinion is Apadesha. Ex: Madhura Rasa
(sweat taste) aggravates Sleshma Dosha
(Acharya Y.T., 2011). So, for scientific
approach towards any event a training of
systemic research skill is necessary. It is the
purpose of Apadesha Tantrayukti.
9) Atidesha (Extented application):
Inference of future on the basis of present
things (situation) Ex: Vata Dosha of this
person is rising upwards so he will suffer
from Udavartha (disorder due to vitiated
vata dosha). Also establishment of unsaid
things with the help of said things is
Atidesha. After describing certain things it
is also said that same may be applied to
other cases which are not mentioned here
(Acharya Y.T., 2011).
10) Arthapatti (Implication): Implication of
unmentioned by indication of mentioned is
Arthapatti (Acharya Y.T., 2003). Ex: If a
person says he will take Odana (prepared
soup in which the ratio of water and rice is
5:1), then this is understood that he is not
interested to take Yavagu (prepared soup in
which the ratio of water and rice is 6:1).
Both Chakrapani and Sushruta have same
view (Acharya Y.T., 2011). Ex: Dadhi
(curd) should not be taken at night; means
can be taken in daytime. If Dadhi is
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contraindicated in hot Ritus like Grisma
(summer), Sharada (early winter) and
Vasanta (spring) then by Arthapatti one
may have it in Shita Ritus (cold season) like
Hemanta (winter), Shisira (autumn) and
Vasanta. Similarly, Madhu (honey) is
contraindicated to combine with Usna (hot)
then by Arthapatti it should be taken with
normal water only.
11) Nirnaya (Conclusion/Determination):
The reply to the objection is Nirnaya
(Acharya Y.T., 2003). Ex: Vata afflicting
the body and then moving downwards
expels urine associated with Vasa, Meda,
Majja and as such Vataja Prameha are
incurable. The conclusive statement of
discussed facts is Nirnaya (Acharya Y.T.,
2011). Determination through confusion,
satisfaction of doubt and refutation of
Purvapaksa (the prima facia arguments) are
the functions of Nirnaya.
12) Prasanga (Inseperable connection):
Restatement of some fact at the end which
is being mentioned in another context while
concluding is Prasanga i.e. mentioning of
some fact once again when it is related to
the present context (Acharya Y.T., 2011).
13) Ekanta (An Exclusive sratements): A fact
which is told everywhere in a same manner
is called Ekanta. Ex : Trivrita (Indian jalap)
causes purgation, Madanphala (emetic nut)
causes emesis (Acharya Y.T., 2003).
Statement of fact without any alternative or
a categorical statement is called Ekanta Ex:
Nijarogas are produced by bodily Dosha
i.e. Vata, Pitta and Kapha (Acharya Y.T.,
2011).
14) Naikanta (An inclusion statement):
Giving different opinions about same thing
at different places is known as Naikanta
(Acharya Y.T., 2003). Ex: Some Acharyas
quote Dravya is important, some say Rasa,
some other say Veerya / Vipaka. Naikanta
is just opposite to Ekanta in which no
alternative side is stated decisively
(Acharya Y.T., 2011). Postulations of
Dhatuposhana Nyayas (maxims),
definitions of Ama (foreign particle), time
of Basti (enema) Administration, number of
Basti to be administered, time of
Anjanakarma (collyrium), Karmukata
(action/potency) of Dravya, etc. These all
are Anekanta. All views are correct and
possible in one or other conditions.
15) Apavarga (An exception to a general
rule): Apavarga is a state of exception i.e.
when something is taken out of the ambit of
general statement. Ex: Swedana
(fomentation) is contraindicated in all types
of Visha (poison) except Keetavisha
(poisons of insect). Excluding one thing
from a group of things is Apavarga. Ex:
Paryushitaanna (stale food) should not be
taken except Mamsa, Hareetaka (Ardraka),
Shushkashaka (dry herbs), Phala (fruits),
Bhakshya (edible) etc. Also Lasuna (garlic)
is quoted as the best remedy for all Avarnas
but it is not used in Pittaja and Raktaja
Avarana conditions (Acharya Y.T., 2011).
16) Viparyaya (Contrariety): Understanding
the contrary idea along with what has been
stated (Sharma S., 2006). Ex: Krisha
(malnourish), Alpaprana (low immunity),
Pranabhirava (coward) are difficult to
treat. If it is told, then it is understood that,
Dridha (strong), Mahaprana (well
immunity) and brave persons are easy to
treat. It is the statement of contradictory
(Acharya Y.T., 2011). Ex: Nidanokta
Karanas (causative factors) don’t act as
Upashaya (Relief from disease) while the
opposite ones act as Upashaya. Viparyaya
means contrary or reverse to said subjects
(Sharma S., 2006). Ex: The reasons told in
the Nidana (causative factor) act as
Anupashaya (aggravating factor for
disease) to the Vyadhi (disease). Hence
opposite are Upashaya (relieving factor of
disease).
17) Poorvapaksha (View of a question):
Questioning some statement with an
objection is called Poorvapaksha (Acharya
Y.T., 2003). Ex: How 4 types of Vatajanya
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Prameha are Asadhya (Untreatable).
Poorvapaksha is objecting the proposed
idea or vitiation of the Pratijna (statement)
with an objection. Poorvapaksha means
denying or refuting others views. Ex: All
fishes should not be taken with milk but
some of the Acharyas (authors) objects and
give the view that chilichima can be taken
with milk.(Acharya Y.T., 2011).
18) Vidhana (A systemic and sequential
exposition of a scientific subject):
Systematic description of a subject in an
order is called Vidhana (Acharya Y.T.,
2003). Vidhana means explaining the
method followed by Sutrakarta (author)
(Acharya Y.T., 2011). Ex: While explaining
Malayana (channel of waste products), it is
told that when Mala (waste product of
body) becomes vitiated and gets increased
in Matra (quantity) and does Baddha
(obstruction) to Malamarga (route of waste
products). Malavriddhi is understood by
Gaurava (heaviness) and Sanga
(obstructive) where as in Malakshaya (less
in quantity of waste products) is predicted
by Laghava (lightness) and Atiutsarga
(excessive gush). Otherwise Vidhana can
also be understood as explaination in a
priority manner of mentioned order. Ex:
Rasa (lymph channles), Rakta (blood),
Mamsa (muscles), Meda (fat), Asthi (bone),
Majja (bone marrow), Shukra (semen)
explaining these in an order as they are
originated.
19) Anumata (Assent/Agreement):
Acceptinging others opinion as it is
(Acharya Y.T., 2003) or
acceptance/approval of others views is
Anumata (Sharma S., 2006). This is quoted
in Vadamarga Prakarana as Abhyanujna
Vada (Ayurvedic principles). It shows
humbleness of our Acharyas to respect
others views. This ethical conduct is also
trained to reader by this Tantrayukti. Only
such unbiased nature can acquire pure
knowledge (Acharya Y.T., 2011).
20) Vyakhyana (A detailed explanation of all
aspect of substance): Detailed exposition
of the special additional topic in the treatise
is Vyakhyana (Acharya Y.T., 2003).
Vyakhyana means explanation of a fact not
known to all (Acharya Y.T., 2011). All the
Tika Vajnmaya (annotations) is its
application. Tacchilya, Kalpana,
Arthashraya, Vyakhya etc. All components
are complementary tools or corollary to
Vyakhyana Tantrayukti. Garbhavakranti,
Prakritivarnana, Jentakasveda, Varnana,
Madyapanavidhi Varnana etc. are its
applications.
21) Samshaya
(Doubt/Irresolution/Indecision):
Narrating the two contrary things in a same
treatise is called Samshaya (Acharya Y.T.,
2003). Ex. Injury to Talahridaya Marma
(vital) causes death but cutting hands and
feet will not cause death. So when the
statement seems to be similar towards both
the opponent, then it is called Samshaya
(Gairola V., 1996).
22) Ateetaveksha (Retrospective): Reference
of particular subject which has been said
earlier is Atikrantavekshana (Acharya Y.T.,
2003). Ex: In Chikitsasthana, statement is
given that it has been described in
Sutrasthana. So, Ateetavekshana means a
statement made in reference to past
(Acharya Y.T., 2011).
23) Anagatavekshana (Refer to a future
statement): Mentioning a thing which has
to be described in future is
Anagatavekshana (Acharya Y.T., 2003).
Ex: In Sutrasthana, statement is given that
this subject will be dealt in detailed in
Chikitsasthana. So, Anagataveksha is
related to the things which is (to be told in
the future) not told (Sharma S., 2006). Ex:
Navan (application through nostrils),
Gandusha (gargle), etc. are explained in the
Dinacharya Adhyaya (daily regimen
chapter) but Nasyadi Vidhana will be
explained in coming chapter of Siddhistana
(Acharya Y.T., 2011).
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24) Swasanjna (A scientific name/A technical
term): Using some technical words for
famous things in Shastra (text) which are
unknown or new to other Shastra is
Swasanjna (Acharya Y.T., 2003). Ex: Word
Mithuna is used for the combination of
Madhu and Sarpi (Ghee). So, the words
which are not used by people of other
faculty are known as Swasanjna (Gairola
V., 1996). Hence, Swasanjna denotes
technical terms used in a particular Tantra
(Acharya Y.T., 2011).
25) Uhya (Inference by reasoning): The
subject or meaning which is not told
directly but left off to be understood on the
basis of logic i.e. Uhya, Tarka, Avagaman,
etc. is known as Uhya Tantrayukti (Acharya
Y.T., 2003). Ex: In Annapanavidhi
Adhyaya four types of Annapana are
explained as – Bhakshya (snatching/biting),
Bhojya (chewing), Lehya (liking), and
Peya (drinking) and at some other places
only 2 types of Annapana are mentioned
where we have to take it as Anna(food) as
Ghanahara (solid diet) and Peya and Lehya
as Dravaahara (liquid diet) by logic.
26) Samucchaya
(Addition/Connection/Unification):
Narrating many things in same context in
the form of collection is called Samucchaya
(Acharya Y.T., 2003). Clinically
Samucchaya-Tantrayukti is important. Ex:
All symptoms if present then it is disease.
Since Samucchaya works on Samanya i.e.
Common factor, one can know mode of
action and site of action of a Kalpa
(formulation) by studying its constituents.
27) Nidarshana (An example/An
illustration): To clarify subject through
example is called Nidarshana (Acharya
Y.T., 2003). Nidarshana is statement of
example so that all learned and illiterate
alike may comprehend the fact. It is for
easier explanation of otherwise difficult
topics. It is for the benefit of
Trividhashishyabuddhi (students with
different intelligence quotients). Real
importance of Nidarshana is to explain the
topic on handful intelligibility (Acharya
Y.T., 2011).
28) Nirvachanam (Derivation/Etymology):
To define a word on the basis of
etymological derivation (Acharya Y.T.,
2003) or etymological derivation of subject
is called Nirvachana (Gairola V., 1996).
Nirvachana means statement of illustration
comprehensible to the Pandita (learned) or
it denotes derivative/ etymological
definition (Acharya Y.T., 2011). Every
word has its own sense. It is also a treasure
of knowledge to pursue how and why such
word is derived. It also helps in exposing
some unsaid or inbuilt aspects of the
subject.
29) Niyoga (Dictate/ authorities command):
Stating what must be done is called Niyoga
(Acharya Y.T., 2003). Ex: One should
always practice Pathyabhojana (proper
diet). Niyoga is the positive instruction
(statement) which is to be followed
essentially (Acharya Y.T., 2011). Ex: You
should not leave the Kuti (home) even you
get Sweda (heat) and Murcha (gidiness).
Also, after Snehapana (oleation) one should
use hot water for everything (Paradkar
H.S.S., 2002).
30) Vikalpana (An alternative): This or
something else is superior such type of
statement is called Vikalpa (Acharya Y.T.,
2003). Ex: Mamsarasasevana (meat soup)
along with Odana or Saghritayavagu
(Yavagu mixed with Ghee). Vikalpa is
statement of alternative option (Acharya
Y.T., 2011). Ex: Udaka (water) of Sara
(Ayurvedic drug) or kusha (Ayurvedic
drug) to be given. Expounding the possible
things in order or simultaneously is called
Vikalpa (Sharma S., 2006). Bahukalpam
(lots of formulation) is one of four qualities
of a good Aushadha. Complete Sthana of
Charaka Samhita is devoted for Vikalpa in
Aushadha formulations is for pallatabily,
execution of specific potency of Aushadha
and appropriate administability are the
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example of Vikalpa Tantrayukti (Acharya
Y.T., 2011).
31) Pratyutsara (Gainsaying/Supply of
omitted words): Pratyutsara is refutation
of others view with logical reasoning. Ex:
Acharya Vayorvida (author) explained
Shareera is formed by Rasa because
Vyadhi (disease) are Rasaja. Then Acharya
Hiranyaksha (author) objects arguing that
Purusha is not Rasaja but he is
Shaddhatuja and Vyadhi are also produced
by Shaddhatu is the example of Pratyutsara
Tantrayukti. It helps in oral exam, seminars
and presentations, etc.
32) Uddhara (Extraction/Digging out):
Establishment of own view after refuting
others is known as Uddhara (Acharya Y.T.,
2011). Ex: Sampatti (avalaibility) of
Bhavas (things) causes Utpatti (formation)
of Purusha and Vipatti (destruction) of
same Bhava causes Vyadhi. So, Uddhara is
clarification of some fact by providing
some illustration (Sengupta S., Sengupta B.,
2002). Ex: Katu (pungent), Tikta (bitter)
Kashaya (astringent), Atiruksabhojana (dry
food), it means Marichadikatu (pungent
drugs), Nimbaditikta (bitter drugs),
Haritakyadikashaya (astringent drugs).
Establishment of Kshiradadhinyaya
(maxims) by Aadhamalla (Paradkar H.S.S.,
2002) confirming existence of Akasha and
Vayu by Aadhamalla (Paradkar H.S.S.,
2002), Pitta-Agni-Abheda (similarity in
between Pitta and fire) (Acharya Y.T.,
2003), Punarjanmasiddhi (re-birth)
(Acharya Y.T., 2011), etc. are its examples.
In today’s perspective, Uddhara
Tantrayukti is more important because
numerous Asadvadi (refuse the wrong
statement) and their Vakya-s (sentence) are
prevailing in Ayurvedic field which led
much of scientific concepts in confusions
and also controversies, vague and absurd.
33) Sambhava (possibility): Sambhava is the
statement of source or site of origin
(Sharma S., 2006). Ex : Viplu, Vyanga,
Nileeka (skin disease) etc. originate on
face.The Mula (base) of originating thing is
called Sambhava (Sengupta S., Sengupta
B.).Ex: Dosha are Sambhava of Vyadhi.
Sambhava makes the not specified and
invisible thing into specified and visible
(Paradkar H.S.S., 2002).
DISCUSSION
As Ratnas (dazzling stones) are used to
decorate the golden ornaments, in the same
way Tantrayukti decorate the classics
(Jyotirmitra, 2012). The Bhishaka (Medical
Practitioner) who knows Tantrayukti is superior
and intelligent, hence worth to be worshipped
because success depends on Yukti. Again the
importance of Tantrayukti is emphasized by
quotation that these are the guiding lights on
the path of knowledge i.e. without Tantrayukti
it is impossible to compose Tantra. Even in this
age of computerizetion, Tantrayukti may serve
as programmers as these are the prime tools of
research. For Yuganurupa Sandarbha (Periodic
evaluation) one needs to get acquainted with
original Brihatrayee (three basic classics of
Ayurveda) which is possible only through
Tantrayukti to interpret and see the changing
world in Ayurvedic terminology.
Merit of each subject depends on its utility.
As per Acharya Sushruta, Tantrayukti which
have specific features besides the common ones
and which relate to both form and content, help
one to unlock the secrets of a scientific subject
(Lele W.K., 2012). Therefore it is desirable to
examine utility of such an essential and vital
subject like Tantrayukti. By proper use of
Tantrayukti one can refute the statements made
by wicked disputant and establish own correct
views (Acharya Y.T., 2003) in accordance with
approval of Tantra i.e. in Vigrihya Sambhasha
(hostile symposium). Tadvidya-Sambhasa
(congregation) is also included in
Adhyayanavidhi (Acharya Y.T., 2011) where
knowledge of Tantrayukti is essential. Many
Vadamargas also exhibit influence of
Tantrayukti on them (Acharya Y.T., 2011). In
present era it is also used to prevent wrong
interpretation and misconceptions. It is
necessary to have proper orientation towards
true meanings of Shlokas. Utility of Tantrayukti
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can be exhibited as per the field where they are
to be used. Ex:-Study and composition of
Samhita, Tika, book, theories, monograph,
paper, protocol, etc.
Adhikarana tells about the topic of the
Tantra (W.K. Lele, 1981). Subject oriented
study is again an application of Adhikarana
Tantrayukti. Classification also needs subject
orientation. e.g. Various Ganas
(classifications), Dashemani etc. Thus heading
or ctiterion of the classification is an example
of application of Adhikarana Tantrayukti.
Uddesha demonstrates style of scientific
presentation. Today’s all medical proformas are
based on Uddesha Tantrayukti. It can be seen
on OPD case paper denoting present symptoms.
Statement made for something, is extended to
clarify something else is known as Hetwartha.
Ex: A lump of mud is moistened by water, in
the same way wound gets moistened by black
gram and milk etc (Acharya Y.T., 2003) can be
understood by Hetwartha Tantrayukti. The
importance of Pradesha Tantrayukti can be
seen in self clinical practice too. During OPD
it’s not possible to take detailed history and
examination of patients. Here one has to
depend on brief outlook of patient. With this
Tantrayukti, perfect judgement regarding
diagnosis can be made. Clinically, Prasanga
Tantrayukti is also important. All the
pathological investigations, biopsy, etc. are the
examples of its application. In Samhitas also
Prasanga Tantrayukti makes one attentive to
remember the location of topic irrespective of
Adhikarana. Much of the times it is observed
that patient with general illness i.e. Adhikarana
is different, is diagnosed some subclinical and
irrelevant pathology during the course of
examination by an accident. Some of the
diseases are Diabetes mellitus, heart problems,
some congenital anomalies, malignancies etc.
Thus Prasanga is useful clinically and textually
in Samhitadyayanam too. Nirnaya helps to
trace out the successful headway through
confusing circumstances. This is important in
diagnosing patient’s condition when
differential diagnosis is not clear. Ekanta is
important for perfection in diagnosis and also
the line of treatment.
Samshaya is statement of condition of
doubt where there is inability to decide on the
two alternatives (Acharya Y.T., 2011). If one
remained undecided, it leads to Anekanta. It is
important for differential diagnosis.
Understanding of the present illness with the
history of past illness is Atitavekshanam
(Paradkar H.S.S., 2002). In classics Atitaveksha
and Anagataveksha are similar as both
functions to locate cross reference. Therefore
they are the base of all other Tantrayukti. Uhya
is the statement that what is not mentioned in
the text should be deducted with own intellect
(Acharya Y.T., 2011). Ex: If the drugs
mentioned in Shadaskandha (quantum) are not
available then based on composition of these
drugs, other drugs can be used by practitioners
own intellect (Paradkar H.S.S, 2002). Niyoga
explains Do-s and Don’t-s for patients and
practitioners both. For example- Don’t see Sun
directly (Paradkar H.S.S., 2002), don’t
administer any medicine in Visuchika (Paradkar
H.S.S., 2002), don’t apply Swedana at Hridaya
(heart), Akshi (eyes), Vrishana (scrotum), etc.
(Paradkar H.S.S., 2002). The Tantrayukti
doctrine is useful and absolutely necessary for
the composition of a scientific treatise on any
branch of knowledge and ignorance leads to
ambiguity, confusion, contradiction &
misconception of basic principles embedded in
Samhita. Hence, Tantrayukti are Svasanjna and
original doctrines of Ayurveda, and also have
specific sense which differs from Darshana
and other Shastra.
CONCLUSION
The ancient Acharya had not only produced
scientific works on different branches but had
also envisaged a comprehensive and perfect
methodology of theoretical-scientific
compositions. Tantrayukti is a technique,
methodology and systematic approach adopted
for precise composition & unambiguous correct
interpretation of Tantra. Utility of Tantrayukti
is essential in the interpretation of Samhita as
they are helpful for Vaakyayojana and
Arthayojana. If one knows Tantayukti then he
will know how to produce a perfect scientific
work, how to study and teach a scientific work,
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how to examine a scientific treatise precisely
and unaffectedly. By the knowledge of
Tantrayukti one becomes expert in theoretical
aspects of Tantra like Grahana (grasping),
Dharna (understanding), Vijnana (knowledge)
and practical aspects like Prayoga, Karma,
Kala etc. and becomes a life saver physician.
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Mhetre H.B. et al. (1998), MD Thesis entitled
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Jyotirmitra (2012), Ashtangasamgraha of
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Lele W. K.(1981), The Doctrines of
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Source of Support: NIL Conflict of Interest: None Declared
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