Introduction

Science needs a thorough and methodical study of the scriptures oriented on the time. For that reason in
Ayurveda also we can see there is the change in the methodology from time to time. That is why the
different types of literatures produced viz. Samhita, Tika, Samgraha Grantha, Nighantu etc. But such
changes were adopted from a common methodology, helping the student to understand the Sadbhava of
science and bring it in the application.

Most of the people are unaware of these methodologies which disables them in getting the accurate
meaning and unable to do the correct interpretation of the Shastra bhaga. Due to this various
controversies and confusions are prevail in the Ayurveda community. Thus, the concepts became
difficult to understand and therefore vague and obscure.

So it is necessary to get mastery over the different methods of Tantra Adhyayana to reveal the actual
Knowledge of the Shastra. But unfortunately we are not giving due importance to the proper study of the
Samhita. Here we can see few methods which can be adopted in the study of the text. Proper
understanding of the methods itself gives the skill over those methods.

Methods employed in Tantra Adhyayana

To attain the proper meaning of the Tantra acharya has employed few methods. If we go through the
Sutrasthana and Vimana sthana we will come across those methods. They are as follows;

• Vyasatah - Vistara Vacanena

• Samastah - Sutra Rupena (Ca.Su. 30)

Author of the text has adopted a dual policy in the narration of the text. One is in the elaborate manner
and another in the concise manner (sutra Rupa). So one has to read the meanings underlying the text are
to be interpreted with due regards to the principles of elaboration and contraction. Sutra Rupena is the
description of a subject in the form of verses in a concise manner and the deep interpretation and
application of it is left to the reader.

In the other hand shastra kara used the detailed description of the particular aspect and is called as
Vistaravacana. In Caraka Smahita many a times we can come across such incidences. For this the reason
may be,

Samskarta – The redactor, elaborates the text which is in concise form and do concise which is told
elaborately. And Caraka Samhita/ Agnivesha Samhita has undergone the process of editing and re
editing several times.
Vakyasah - Vakyarthasah - Arthavayavasah (Ca. Su. 30)
(Ca. Su. 30/ 16) (Ca. Su. 30/ 17) (Ca. Su. 30/ 18) (Ca. Su. 30/ 19)

The knowledge mentioned in Samhita could be achieved according to this prescribed way, i.e. Tantram -
Tantrartham; Sthanam - Sthanartham; Adhyayam – Adhyayartham; Prasnam – Prasnartham.
Furthermore the Prasnartham should be studied according to – Vakyasah, Vakyarthasah and
Arthavayavasah.

Adhyayana - Adhayapana - Tadvidya Sambhasa (Ca. Vi. 8)

There are 3 ways and means to attain the objective of knowledge. They are,

• Study
• Teaching and
• Participation in debates.
Thus, the text should be studied and explored through these 3 ways.

Debating up on subject gives us a platform to widen the angles of our views. We can verify the different
aspects of same subject. Thus examining pros and cons of a particular topic can reach in to a solid
conclusion. We come across such various instincts in the text. One of such example you can encounter is
the long debate took place in the Vatakalakaleeyam Adhyaya by different scholars and the conclusion
given by Acharya Athreya.

Sukhasukhatah, Hitahitatah, Pramanapramanatah. (Ca.Su. 30/23)

If we go through the above refernce can see that, in the entire treatise, the means for happy and unhappy
life, the good and harmful things for life, long and short spans of life and the means to achieve it is
described. Hence, one can study the text by these parameters.

Triskandha (Ca.Su. 1)
Another method of classification based on the scope of the science of life. Text is broadly classified
accordingly. Science of life comprises main three principles viz. etiology, symptomatology and
therapeutics. Thus we get another method to study the text concordant to this classification.

Based on Dasa Prakarana (Ca. Su. 30/32)

Acharya Caraka adopted a very unique style for dividing Tantra. He advocates entire Ayurveda or
contents of Tantra at Ca.Su. 30/32. Those are called as Prakarana viz. Sarira, Vrtti, Hetu, Vyadhi,
Karma, Karya, Kala, Kartru, Karana and Vidhi Vinishchaya. To achieve the perfect knowledge of tantra
these ten prakarana should be followed throughout.

Here Prakarana means entire Ayurveda science

• Sharira – Panchabhutatmaka Sharira

• Vrutti – Ahara bheda
• Hetu – Vyadhi hetu
Dasa Vidha Pariksya Bhava (Ca. Vi. 8/68)
These are the 10 important thorough examination points, prior to initiate action. These factors are not
only important for a physician but also very necessary to study a text. A scholar can accomplish the
desired object without any special effort, provided he duly initiates action after having full knowledge of
Karana, Karana and so on.

Tantrayukti :
To elaborate the concepts which are described in short the Tantrayukti is utilized. Same time,
Tantrayukti highlights the Gudharthas (Secret / Hidden / Unsaid meanings), which subtly exists in
Tantra. To some extend it is the ‘Reading between lines”.

Catushka Classification
Vedic literature possesses the root of Catushka methodlogy. Vedas are also 4 in numbers Viz. Rigveda,
Yajurveda, Samaveda and Atharvaveda. Each of them consists four parts regarding their presentation
like, Samhita, Vidhi, Aranyaka and Upanisad. According to Caraka grasping of the Knowledge is of 4
type viz. Pratyaksha, Anumana, Aptopadesha and Yukthi. In Sutra Sthana the process of achieving
“Deergam jeeviteeyam” explained in eight parts. These eight parts are being termed as seven Catuskas
and as Samgrahadhyaya (Ca. Su. 30/44-45). ““Deergam jeeviteeyam” of Caraka is similar to that of the
quest for absolute truth in the Veda.

It is a great technique applied by acharya to present the science of life in totality concerning all the
existing aspects to convey and present its contents in precise and concise manner. The whole Caraka
Samhita can be explored and elaborated by studying the Catuska mentioned in Sutra Sthana.

The seed of Catuska methodology is lies in the Pratijna of Tantra. Reason is, Tantrakara adopts only
those methodologies for narration of knowledge related to Pratijna, which are able to bring out
maximum utility. Catuska interpretation may reveal that Sutrasthana comprises both aims of Ayurveda
as explained.

First Aim is, ‘Swasthaya Swasthaya rakshanam’ and which is mainly described in Swastha Catuska and
Annapana Catuska. The second aim is, ‘Aturasya vikara prashamanam’ dealt in Nirdesa Catuska,
Aushadha Catuska, Roga Catuska, Kalpana Catuska, Yojana Catuska and two Sangrahdhyaya.

Other aspects
Studying a text should depend on its Prakruta (Context), Desha (Geographical and cultural Region),
Kala (Era and climate) and the Grantha Karthurabhipraya ( Openion of the author).

For example the seasonal regimens which are told in the text may not suit well to the people who dwell
the Southern side of Vindhya Parvatha as the climate varies from the other side to this side of Vindhya
Parvata. The reason is the author who wrote the text may be the inhabitant of the norther part of
Vindhya.

Conclusion
It is the need of the time to explore the Tantra to bring out the Prama (Actual truth) by using all these
possible methodologies. From above passage it is clear that mere reading of text won’t give the actual
meaning and there are many tools to study the Tantra and a lot to explore.