Sushruta Samhita Uttaratantra Chapter 65 Tantrayukti Adhyāya (Literary Methods)

AIAPGET Factors

1. Acharya Sushruta has enumerated 32 Tantra Yuktis in Chapter 65 of Uttara Tantra – Tantra Yukti Adhyaya.
2. Tantrayukti Prayojana are two – Vakya Yojana and Artha Yojana.
3.   Samasa Vachana is Uddesha.
4.   Vistara Vachanam is Nirdesha.
5.   Prakrutasya Atikrantena Sadhanam is Pradesha.
6.   When the current occasion is substantiated with the assistance of a future occasion, it’s known as Atidesha.
7.   Arriving at a conclusion of a subject or concluding it by saying it once more is named Prasanga.
8.   An announcement made indicating an earlier reference is named Atikrantavekshana.
9.   Ubhaya Hetu Darshanam is Samshaya.
10.               Any assertion which furnishes particulars or commentary is Vyakhyana.
11.               Giving a Drstanta to grasp one thing in a greater approach is Nidarshana.
12.               An announcement which doesn’t point out definiteness on all events is named Anekanta.

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 The sixty fifth chapter of Uttaratantra of Sushruta Samhita is known as as Tantrayukti Adhyāya. This chapter offers with Literary Methods.   

अथातस्तन्त्रयुक्तिमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||

We’ll now expound the chapter on Tañtrayukti – Literary strategies; as revealed by the venerable Dhañvañtari.

 Tantrayukti nama: Names of the strategies

द्वात्रिंशत्तन्त्रयुक्तयो भवन्ति शास्त्रे |
तद्यथा- अधिकरणं(१), योगः(२), पदार्थः(३), हेत्वर्थः(४), उद्देशः(५), निर्देशः(६), उपदेशः(७), अपदेशः(८), प्रदेशः(९), अतिदेशः(१०), अपवर्जः(११), वाक्यशेषः(१२), अर्थापत्तिः(१३), विपर्ययः(१४), प्रसङ्गः(१५), एकान्तः(१६), अनेकान्तः(१७), पूर्वपक्षः(१८), निर्णयः(१९), अनुमतं(२०), विधानम्(२१), अनागतावेक्षणम्(२२), अतिक्रान्तावेक्षणं(२३), संशयः(२४), व्याख्यानं(२५), स्वसञ्ज्ञा(२६), निर्वचनं(२७), निदर्शनं(२८), नियोगः(२९), विकल्पः(३०), समुच्चयः(३१), ऊह्यम्(३२) इति ||३||

Tantrayuktis are thirty two on this science (in Suśruta Samhita) reminiscent of –

1. Adhikarana,
2. Yoga,
3. Padārtha,
4. Hetvartha,
5. Uddeśa,
6. Nirdeśa,
7. Upadesa,
8. Apadeśa,
9. Pradeśa,
10. Atideśa,
11. Apavarga,
12. Vākyaśeśa,
13. Arthāpatti,
14. Viparyaya,
15. Prasanga,
16. Ekāñta,
17. Anekāñta,
18. Pūrvapakşa,
19. Nirnaya,
20. Anumata,
21. Vidhāna,
22. Anāgatāvekşana,
23. Atikrāñtavekşana,
24. Samsayā,
25. Vyākhyāna,
26. Svasamjñā,
27. Nirvacana,
28. Nirdeśa,
29. Niyoga,
30. Vikalpa,
31. Samucchaya, and
32. Uhya

Prayojana – objective of the strategies

अत्रासां तन्त्रयुक्तीनां किं प्रयोजनम्? उच्यते- वाक्ययोजनमर्थयोजनं च ||४||

One could have a query – ‘what’s the utility or objective of those tantra yuktis?’

The reply for this query is –

1. Vakya Yojana – for association of sentences in a correct approach and
2. Artha Yojana – deriving appropriate meanings

भविन्तचात्रश्लोकाः

असद्वादिप्रयुक्तानां वाक्यानां प्रतिषेधनम् |
स्ववाक्यसिद्धिरपि च क्रियते तन्त्रयुक्तितः ||५||
व्यक्ता नोक्तास्तु ये ह्यार्था लीना ये चाप्यनिर्मलाः |
लेशोक्ता ये च केचित्स्युस्तेषां चापि प्रसाधनम् ||६||
यथाऽम्बुजवनस्यार्कः प्रदीपो वेश्मनो यथा |
प्रबोधस्य प्रकाशार्थं तथा तन्त्रस्य युक्तयः ||७||

Some verses here-

Tantrayuktis make the under talked about issues potential –

1. to negate the unsuitable sentences and statements put forth by the opponents within the debate and
2. to ascertain one’s personal sentences and statements as appropriate

Tantrayuktis additionally assist in clarifying the meanings of phrases and sentences that are –

–        both clear, however transient or

–        not clearly defined or hid,

–        incorrect or

–        very succinct

Analogy – The solar is essential for the lotus pond as a result of it helps the lotus buds to bloom. The lamp is essential to a home because it helps in dispelling the darkness. Equally, the Tantrayuktis are necessary for the texts (and likewise learners) because it helps to light up the textual content in true perspective.

1. Adhikaraņa – matter / topic involved

तत्र यमर्थमधिकृत्योच्यते तदधिकरणं; यथा रसं दोषं वा ||८||

Adhikarana means – ‘the subject or topic of concern now’. Instance – point out of Rasa, Dosha and many others.

2. Yoga – Association / becoming a member of

येन वाक्यं युज्यते स योगः |
यथा-
‘तैलं पिबेच्चामृतवल्लिनिम्बहिंस्राभयावृक्षकपिप्पलीभिः |
सिद्धं बलाभ्यां च सदेवदारु हिताय नित्यं गलगण्डरोगे’ |
इत्यत्र तैलं सिद्धं पिबेदिति प्रथमं वक्तव्ये तृतीयपादे सिद्धमिति प्रयुक्तं, एवं दूरस्थानामपि पदानामेकीकरणं योगः ||९||

Yoga – Yoga means correct association of phrases such that they provide a transparent which means (when used collectively).

Instance –

Allow us to assume that, in a given verse, the phrases ‘taila ought to be consumed’ has been used within the first line of the verse.

The time period ‘siddha’ which implies ‘ready’ is discovered to be talked about within the third line of the verse.

It’s essential to convey all these phrases collectively and make a correct association (Yoga) in order to acquire their appropriate which means.

Now, the re-arranged sentence (association of phrases) could be – ‘ready taila ought to be consumed’.

3. Padārtha – implied which means

योऽर्थोऽभिहितः सूत्रे पदे वा स पदार्थः पदस्य पदयोः पदानां वाऽर्थः पदार्थः; अपरिमिताश्च पदार्थाः |
यथा- स्नेहस्वेदाञ्जनेषु निर्दिष्टेषु द्वयोस्त्रयाणां वाऽर्थानामुपपत्तिर्दृश्यते, तत्र योऽर्थः पूर्वापरयोगसिद्धो भवति स ग्रहीतव्यः; यथा- ‘वेदोत्पत्तिमध्यायं व्याख्यास्याम’ इत्युक्ते सन्दिह्यते बुद्धिः- कतमस्य वेदस्योत्पत्तिं वक्ष्यतीति, यतः ऋग्वेदादयस्तु वेदाः; ‘विद विचारणे, विद्लृ लाभे,’ इत्येतयोश्च धात्वोरनेकार्थयोः प्रयोगात्, तत्र पूर्वापरयोगमुपलभ्य प्रतिपत्तिर्भवति- आयुर्वेदोत्पत्तिमयं विवक्षुरिति; एष पदार्थः ||१०||

The ‘correct which means (artha)’ conveyed by both a sentence or phrase (pada) is named Padartha. The which means (artha) of 1, two or extra phrases (pada) is named Padartha.

Padarthas i.e. meanings of phrases are sentences are limitless. Instance – within the phrases (which describe the herbs) talked about within the formulae of sneha, sweda, anjana – two or three potential meanings are potential.

Amongst these, we should always solely settle for the one which turns into related in relation to the sooner and later statements as appropriate.

One other instance – When it’s stated – ‘we are going to now expound the origin of the Veda (as stated in Sutra Sthana ¼)’ one would get a doubt in order to which Veda is the assertion being made about. It is because Rigveda and many others. are often called Vedas. The time period ‘Veda’ is derived from the verbal roots vid (to know) and video (to acquire). These two verbs have been utilized in many different meanings additionally.

Contemplating the outline within the textual content, we are able to get a readability that it’s ‘Ayurveda’ which is being expounded now.

4. Hetvartha – extension of reasoning

यदन्यदुक्तमन्यार्थसाधकं [१] भवति स हेत्वर्थः |
यथा- मृत्पिण्डोऽद्भिः प्रक्लिघते तथा माषदुग्धप्रभृतिभिर्व्रणः प्रक्लिघत इति ||११||

Substantiating an announcement with the assistance of one other simile or analogy made elsewhere is named Hetvartha.

Instance – The ball of the mud turns into moist by water. Equally, the wound turns into moist vastly when extreme masa, dugdha and many others. are used / consumed. (Right here, the simili of mud and water used elsewhere is used to elucidate and substantiate the wound getting moist by use of sure meals.)

5. Uddeśa – cryptic assertion

समासवचनमुद्देशः |
यथा- शल्यमिति ||१२||

Uddesa – A cryptic or transient assertion which is made is named as Uddesa. Instance – Salya.

6. Nirdeśa – eloboration

विस्तरवचनं निर्देशः |
यथा- शारीरमागन्तुकं चेति ||१३||

Nirdesa – Elaborating or furnishing additional particulars of what has been acknowledged in Uddesa is named Nirdesa. Instance – telling ‘Salya is of two sorts i.e. saririka and agantuka’.

7. Upadeśa – Injunction, mandate

एवमित्युपदेशः |
यथा- ‘तथा न जागृयाद्रात्रौ दिवास्वप्नं च वर्जयेत्’ इति ||१४||

Upadesa – Upadesa is a mandate or injunction which must be compulsorily adopted.

Instance – The statements like ‘the individual shouldn’t maintain awake at nights and will keep away from sleeping throughout day time’ are Upadesa. (These injunctions are obligatory for everybody to comply with, with none exemption).

8. Apadeśa – adducement of motive

अनेन कारणेनेत्यपदेशः, यथाऽपदिश्यते-
मधुरः श्लेष्माणमभिवर्धयतीति ||१५||

Apadesa – An announcement which is made to point a particular motive is named Apadesa.

Instance – ‘Candy will increase Slesma’.

9. Pradeśa – substantiating by related previous occasion

प्रकृतस्यातिक्रान्तेन साधनं प्रदेशः |
यथा- देवदत्तस्यानेन शल्यमुद्धृतं तथा यज्ञदत्तस्याप्ययमुद्धरिष्यतीति ||१६||

Pradesa – Substantiating an announcement with the assistance of one other related occasion is named Pradesa.

Instance – The statements like – ‘This man has eliminated salya (international physique) from the physique of Devadatta. Equally, he may also take away the Salya from the physique of Yajnadatta additionally.

10. Atideśa – substantiating by a future occasion

प्रकृतस्यानागतस्य साधनमतिदेशः |
यथा- यतोऽस्य वायुरुर्ध्वमुत्तिष्ठते तेनोदावर्ती स्यादिति ||१७||

Atidesa – When the current occasion is substantiated with the assistance of a future occasion it’s known as Atidesa.

Instance – Statements like – ‘When Vata strikes in upward course in his physique, he turns into a affected person of udavarta illness’.

11. Apavarga – exception

अभिव्याप्यापकर्षणमपवर्गः |
यथा- अस्वेद्या विषोपसृष्टाः, अन्यत्र कीटविषादिति ||१८||

Apavarga – Any assertion made, indicating an exception to the final rule, is named Apavarga.

Instance – ‘Sudation shouldn’t be administered to the individuals affected by visa – poison, besides in Kitavisa – insect chunk poison’.

12. Vākyaśeşa – supplying the elipses

येन पदेनानुक्तेन वाक्यं समाप्येत स वाक्यशेषः |
यथा- शिरः पाणिपादपार्श्वपृष्ठोदरोरसामित्युक्ते पुरुषग्रहणं विनाऽपि गम्यते पुरुषस्येति ||१९||

Vakyasesa – Allow us to think about that an necessary phrase is lacking from a sentence. Supplying / together with that phrase which has not been talked about within the sentence and finishing the sentence is named Vakyasesa.

Instance – When phrases indicating the elements of the physique like head, arms, ft, flanks, again, stomach, chest and many others are enumerated, one ought to perceive that every one these relate to ‘purusa’ (man), despite the phrase ‘purusa’ not being talked about there.

13. Arthāpatti – logical implication

यदकीर्तितमर्थादापद्यते साऽर्थापत्तिः |
यथा- ओदनं भोक्ष्ये इत्युक्तेऽर्थादापन्नं भवति- नायं पिपासुर्यवागूमिति ||२०||

Arthapatti – If the which means is implied from the assertion which doesn’t point out it, it’s known as Arthapatti.

Instance – If the affected person says that he’ll eat odana (boiled rice), the implied which means of this assertion is that he’s not thirsty and therefore doesn’t have any need for consuming yavagu (liquid gruel).

14. Viparyaya – assuming the alternative

यद्यत्राभिहितं तस्य प्रातिलोम्यं विपर्ययः |
यथा- कृशाल्पप्राणभीरवो दुश्चिकित्स्या इत्युक्ते विपरीतं गृह्यते दृढादयः सुचिकित्स्या इति ||२१||

Viparyaya – An announcement from which its reverse which means is assumed is named viparyaya.

Instance – Allow us to think about an announcement – ‘It’s troublesome to deal with the individuals who’re emaciated, weak and fearful’ helps us to imagine and perceive its reverse which means despite it not being talked about i.e. ‘It’s straightforward to deal with stout, robust and brave individuals’.

15. Prasanga – conclusion by repetition

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||

Prasanga – Arriving at a conclusion of a subject or concluding it by saying it once more is named prasanga.

Instance – In Sutra Sthana chapter 1 – Vedotpatti Adhyaya, an announcement is made as – ‘Purusha (man) is the conglomeration of Panca Bhutas and Sariri. He’s the topic of all therapies’. This assertion is repeated once more in Sarira Sthana, chapter 1 – Sarvabhuta Cinta adhyaya, whereby it’s stated – ‘Purusa is the union of Panca Mahabhuta and Sariri. It’s he who’s the topic of therapy’.

16. Ekāñta – absolute /particular assertion

(सर्वत्र)यदवधारणेनोच्यते स एकान्तः |
यथा- त्रिवृद्विरेचयति, मदनफलं वामयति(एव) ||२३||

Ekanta – An announcement indicating definiteness on all events is named Ekanta.

Instance – ‘Trivrt produces purgation. Madanaphala produces vomiting’.

17. Anekāñta – indefinite assertion

क्वचित्तथा क्वचिदन्यथेति यः सोऽनेकान्तः |
यथा- केचिदाचार्या ब्रुवते द्रव्यं प्रधानं, केचिद्रसं, केचिद्वीर्यं केचिद्विपाकमिति ||२४||

Anekanta – An announcement which says both this fashion or one other approach i.e. it doesn’t point out definiteness on all events, it’s known as Anekanta.

Instance – Some students say that Dravya is an important. Some others opine that Rasa is an important. Nonetheless others say that it’s Virya which is an important one. But others say that Vipaka is an important one.

18. Pūrvapakşa – questioning

आक्षेपपूर्वकः प्रश्नः पूर्वपक्षः |
यथा- कथं वातनिमित्ताश्चत्वारः प्रमेह असाध्या भवन्तीति ||२५||

Pūrvapakṣa – An announcement which questions one other assertion is named Purvapaksa.

Instance – ‘How are the 4 sorts of Vataja Pramehas (pramehas produced by vata) incurable?’

19. Nirnaya – choice

तस्योत्तरं निर्णयः |
यथा- शरीरं प्रपीड्य पश्चादधो गत्वा वसामेदोमज्जानुविद्धं मूत्रं विसृजति वातः एवमसाध्या वातजा इति ||२६||
तथा चोक्तम्- कृत्स्नं शरीरं निष्पीड्य मेदोमज्जावसायुतः |
अधः प्रकुप्यते वायुस्तेनासाध्यास्तु वातजाः ||२७||

Nirnaya – An announcement which is the reply for Purvapaksa indicating a call is named Nirnaya.

Instance – Replying to the query in regards to the incurability of 4 sorts of Vataja Prameha, making a decisive assertion as – ‘The aggravated vata torments the physique. Subsequent, this vata transferring downward, getting related to vasa, medas and majja, it causes elimination of urine in additional amount. Therefore, 4 varieties of Vataja Prameha are incurable’.

Additionally – ‘Vata getting aggravated as a result of incompatible meals and actions troubles the whole physique, will get related to meda, majja and vasa and also will contaminate them, will transfer downwards into the urinary bladder, will contaminate the urine therein and eradicate the urine together with majja and many others tissues. Due to this fact vataja pramehas are incurable.’

20. Anumata – consent, approval

परमतमप्रतिषिद्धमनुमतम् |
यथा- अन्यो ब्रूयात्- सप्त रसा इति, तच्चाप्रतिषेधादनुमन्यते कथञ्चिदिति ||२८||

Anumata – Anumata means consent or taking approval of the opinion of others with out disputing.

Instance – In keeping with some knowledgeable students, rasas i.e. tastes are seven in quantity. If this assertion isn’t contradicted by different authorities or specialists, then it’s assumed to be accepted by everybody for some motive.

21. Vidhāna – order of sequences

प्रकरणानुपूर्व्याऽभिहितं विधानम् |
यथा- सक्थिमर्माण्येकादश प्रकरणानुपूर्व्याऽभिहितानि ||२९||

Vidhana – An announcement made in sequential order is named Vidhana.

Instance – An announcement enumerating the marmas positioned within the decrease limb (sakti marma) and naming them in chronological order, like – ‘Sakti Marmas are eleven in quantity reminiscent of Ksipra, Talahrdaya and many others.’ as acknowledged in Susruta Sarira 6/6.

22. Anāgatāvekşana – potential reference

एवं वक्ष्यतीत्यनागतावेक्षणम् |
यथा- श्लोकस्थाने ब्रूयात्- चिकित्सितेषु वक्ष्यामीति ||३०||

Anagatāveksaṇa – An announcement indicating future reference is named Anagataveksana.

Instance – Acharya making an announcement within the Sutra Sthana part as – ‘I’ll describe in Cikitsa Sthana’.

23. Atikrāñtāvekşana – retrospective references

यत्पूर्वमुक्तं तदतिक्रान्तावेक्षणम् |
यथा- चिकित्सितेषु ब्रूयात्- श्लोकस्थाने यदीरितमिति ||३१||

Atikrañtāvekṣana – When an announcement indicating an earlier reference is made, it’s known as Atikrantaveksana.

Instance – Acharya making an announcement within the Cikitsa Sthana part as – ‘that which has been described within the Sutra Sthana part…’

24. Samsaya – uncertain statements

उभयहेतुदर्शनं संशयः |
यथा – तलहृदयाभिघातः प्राणहरः, पाणिपादच्छेदनमप्राणहरमिति ||३२||

Samsaya – An announcement, which by furnishing two meanings, creates a doubt is named Samsaya.

Instance – An announcement saying – ‘Damage to Talahrdaya Marma causes loss of life, whereas slicing off the legs and arms doesn’t trigger loss of life (Sushruta Sarira – 6/24)’.

(Talahṛdaya Marma is a crucial spot positioned in the midst of palm and sole. Damage to those Marmas causes loss of life. This assertion creates a samsaya – doubt. Reply to this doubt or query is furnished in verse numbers 31 and 32 of Sarira Sthana, Chapter 6)

25. Vyākhyāna – commentary / elaboration

तन्त्रेऽतिशयोपवर्णनं व्याख्यानम् |
यथा- इह पञ्चविंशतिकः पुरूषो व्याख्यायते, अन्येष्वायुर्वेदतन्त्रेषु भूतादिप्रभृत्यारभ्य चिन्ता ||३३||

Vyakhyana – An announcement which furnishes particulars or commentary is named Vyakhyana.

Instance – On this textual content, Purusa is defined because the twenty fifth precept whereas enquiry commences with Bhutas and many others. (Panca Bhutas) in different Ayurveda texts.

26. Svasamjñā – particular which means

अन्यशास्त्रासामान्या स्वसञ्ज्ञा |
यथा- मिथुनमिति मधुसर्पिषोर्ग्रगणं; लोकप्रसिद्धमुदाहरणं वा ||३४||

Svasamjña – A which means particular to 1 science or textual content whereas it’s completely different from that of different sciences is named Svasamjna.

Instance – In Ayurveda, the which means of the phrase Mithuna is ‘combination of honey and ghee’. Then again, it could even imply ‘copulation’, the utilization and which means which is common in society.

27. Nirvacana – definition

निश्चितं वचनं निर्वचनम् |
यथा- आयुर्विद्यतेऽस्मिन्ननेन वा आयुर्विन्दतीत्यायुर्वेदः ||३५||

Nirvacana – An announcement which ‘defines’ one thing is named Nirvacana.

Instance – ‘Ayurveda is so known as as a result of Ayus (data of life) is current in it or as a result of ‘life’ is known by it (Sushruta Sutra 1 / 5)’.

28. Nidarśana – simili

दृष्टान्तव्यक्तिर्निदर्शनम् |
यथा- अग्निर्वायुना सहितः कक्षे वृर्द्धि गच्छति तथा वातपित्तकफदुष्टो व्रण इति ||३६||

Nidarshana – Giving a Drstanta i.e. simile to grasp issues higher is named Nidarshana.

Instance – The assertion made as – ‘simply as agni i.e. fireplace mixed with vata – air undergoes improve within the fireside, the wound would endure improve by aggravation of the doshas i.e. vata, pitta and kapha’.

29. Niyoga – mandate / injunction

इदमेव कर्तव्यमिति नियोगः |
यथा- पथ्यमेव भोक्तव्यमिति ||३७||

Niyoga – An announcement which signifies a mandate, order or recommendation which must be compulsorily adopted is named Niyoga.

Instance – Making statements like ‘solely wholesome meals ought to be consumed’.

30. Samucchaya – grouping, combining

इदं चेदं चेति समुच्चयः |
यथा- मांसवर्गे एणहरिणादयो लावतित्तिरिशारङ्गश्च प्रधानानीति ||३८||

Samucchaya – Amassing the issues talked about at a couple of place and together with them into one single group is named as Samucchaya. Samucchaya means assortment or grouping issues at one place.

Instance – Whereas explaining Mamsa Varga – group of meats, the meats of ena and harina are talked about as extra necessary at one place. Then again, the meats of lava, tittiri and saranga are stated to be extra necessary in another locations. Grouping collectively each these teams of meats into one group and contemplating them as related is named Samucchaya.

31. Vikalpa – different / possibility

इदं वेदं वेति विकल्पः |
यथा- रसौदनः सघृता यवागूर्वा (भवत्विति) ||३९||

Vikalpa – An announcement which furnishes an alternate or possibility for one thing is named Vikalpa.

Instance – Statements like – ‘the affected person could both devour rasaudana or yavagu added with ghee’.

32. Uhya – guess / inference

यदनिर्दिष्टं बुद्धयाऽवगम्यते तदूह्यम् |
यथा- अभिहितमन्नपानविधौ चतुर्विधं चान्नमुपदिश्यते- भक्ष्यं भोज्यं लेह्यं पेयमिति, एवं चतुर्विधे वक्तव्ये द्विविधमभिहितम्; इदमत्रोह्यम्- अन्नपाने विशिष्टयोर्द्वयोर्ग्रहणे कृते चतुर्णामपि ग्रहणं भवतीति; चतुर्विधश्चाहारः प्रविरलः, प्रायेण द्विविध एव; अतो द्वित्वं प्रसिद्धमिति |
किञ्चान्यत्- अन्नेन भक्ष्यमवरुद्धं, घनसाधर्म्यात्; पेयेन लेह्यं, द्रवसाधर्म्यात् ||४०||

Uhya – Understanding one thing with the assistance of 1’s intelligence, particularly these issues which haven’t been described is named Uhya.

Instance – It’s stated that ahara i.e. meals is of 4 sorts reminiscent of bhaksya, bhojya, lehya and peya – in sutra sthana part, chapter 46. On this assertion, the sorts of meals i.e. anna – stable meals and pana – liquid meals are additionally included. Right here, one must guess or perceive that every one 4 sorts of meals are included inside these two varieties solely i.e. anna and pana.

It is rather uncommon to seek out 4 varieties of ahara all over the place and two sorts of ahara are simply accessible all over the place. So two sorts of meals i.e. anna and pana are common all over the place, so additionally within the texts. Due to this fact they’re used extra generally compared to the 4 sorts of meals. Due to this fact when anna pana is talked about these phrases ought to be understood (although not specified) to comprise of all 4 sorts of meals i.e. all 4 sorts of meals are included in two varieties of meals itself.

The time period bhaksya isn’t excluded within the time period anna due to solidity being frequent to each (each are names of stable meals). Equally, within the time period peya, lehya isn’t excluded as a result of liquidity is frequent to each (each are names of liquid meals).

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||

Some verses here-

These Tantrayuktis have been described on this context briefly and casually. One ought to study the main points of those tantrayuktis from the students who know them properly and are properly versed within the data of the identical. The essence of the treatise might be understood with the assistance of those thirty two tantrayuktis. That is the explanation why I’ve described them together with their utilization for clear understanding of phrases and sentences. They’re like guiding lights. The one who understands them appropriately would change into a finest doctor and can be worthy of worship. That is the opinion of Lord Dhanwantari.

इति श्री सुश्रुतसंहितायामुत्तरतन्त्रान्ते तन्त्रभूषणाध्यायेषु तन्त्रयुक्तिर्नाम (तृतीयोऽध्यायः, आदितः) पञ्जषष्टितमोऽध्यायः।।६५।।

Thus ends the sixty fifth chapter by title Tantryukti in Uttara Sthāna of Suśruta Samhita.