The Term Tantra in the Early Scriptures of Ayurveda PDF
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1
The Term Tantra in the Early Scriptures of Ëyurveda
Ajithan.P.I www.shripuram.org
As is well known a word and its association with a specific meaning is
subjected to change during the passage of time. Sometimes a term which has
been widely used in its general sense gets confined into a particular sense or
assumes a technical sense or vice versa. It is a remarkable fact that the term
‘tantra’ with its varying range of the meaning is found to have employed in
almost all technical as well as philosophical literatures of Sanskrit, starting from
Îgveda to literatures of medieval period. It doesn’t mean that the term is used
only in the domain of Sanskrit literature with some specific connotations; rather
it is current even in modern vocabulary although at times it causes to evoke
negative responses. Today, it is constantly heard even in politics when
politicians allege opposing party members for their intentional move
(r¡À¶r¢yatantra). So it is very clear that in current vocabulary ‘tantra’ has
something negative associated with it. To make the matters even worse, over the
eighty percent of websites on tantra are explicitly dealing with pornographic
materials. But for surprise, academicians do not harbor this biased view as the
public do. In order to find out how this term had been used in our literary
sources we have to look at all the scriptures beginning from Veda up to medieval
Sanskrit literature to get an almost vivid picture. Since it demands much space
for discussion, this paper is intended to confine the search into two fundamental
scriptures of Ëyurvrda namely CarakasaÆhit¡ and Su¿rutasaÆhit¡. Historically
2
the CarakasaÆhit¡ belongs to the early periods of Christian era which is very
much earlier than the date of composition of all known tantric texts. And also it
predates even the fundamental scriptures of Indian philosophical systems. More
over there are some similarities in the title of both Ëyurvedic and so-called
tantric texts. The present paper also intended to carry the discussion further by
examining how the term is interpreted in some of the so-called tantric scriptures.
Before entering to the subject it would be of much help to have a cursory look at
how the term ‘tantra’ is interpreted in generic Sanskrit literature.
The Term Tantra its Semantic Variations
To start with, the focus of discussion first turns on analyzing the varying
contexts where the term tantra occurs and the changes in meaning as the
discipline and context differ. The term tantra first appears in Vedas, particularly
in Îgveda, Yajurvrda and Atharvaveda, where it appears, according to S¡ya¸a,
in the sense of ‘looming’1. Almost in similar way the great grammarian Panini
also employs the term in the sense of ‘a cloth that is recently taken away from a
loom’. Later on the árauta s£tras found to have added a myriad shades of
meaning to it, all that revolve around various acts of sacrificial ritual
performances. For example, ËpasthaÆbha árautas£tra use the term to denote a
‘procedure containing many parts’, whereas in á¡´khy¡na árautas£tra and
1. History of Dharma¿¡stra (Vol.III), p.1031. (R.V., X.71.9)<¨ÉäªÉä%´ÉÉÇRÂó xÉ {É®ú¶SÉ®úÎxiÉ xÉ ¥ÉÉÀhÉɺÉÉä ºÉÖiÉäEò®ÉºÉ& * iÉ BiÉä ´ÉÉSɨÉʦÉ{Ét {ÉÉ{ɪÉÉ ÊºÉ®ÒºiÉxjÉÆ iÉx´ÉiÉä +|ÉVÉYɪÉ& * ʺɮÒ& ºÉÒÊ®úhÉÉä ¦ÉÚi´ÉÉ iÉxjÉ EÞòʹɱÉIÉhÉÆ iÉx´ÉiÉä ʴɺiÉÉ®úªÉÊiÉ EÖò´ÉÇxiÉÒiªÉlÉÇ& * (Y.V)ºÉÒºÉäxÉ iÉxjÉÆ ¨ÉxɺÉÉ ¨ÉxÉÒʹÉhÉ& (A.V., X.7.42) iÉxjÉÆ BEäò ªÉÖ´ÉÊiÉ Ê´É°ü{Éä +¦ªÉÉGò¨ÉÆ ´ÉªÉiÉ& ºÉx¨ÉªÉÚJɨÉÂ*
3
Y¡jμavalkya Sm¤ti and the term stands for ‘an act once done serves the purpose
of many other actions’.2 The K¡ty¡yana árautas£tra interprets the term
differently to denote the ‘performance of multiple activities together in a
sacrifice’. But, quite interestingly, in later periods it seems to be cutting across
all the boundaries that constrained it into the realm of rituals and assuming new
semantic forms. This is particularly true in connection with Indian philosophical
systems. Surprisingly, a myriad of meanings are found to have attested to it even
in Ny¡ya scriptures, ranging from a ‘number’ to ‘doing something at a time to
get the easy benefit of two or more activities’3. Mim¡Æsa also understands it in
the similar senses. But it is in the Ko¿¡s that we get enormous varieties of
meanings for a same word. The Amarako¿a provides multiple meanings like
‘principal matter or part, siddh¡nta, loom or paraphernalia and so on. Similarly,
2. Ibid., pp-1031-32,=ÊnùiÉ +ÉÊnùiªÉä {ÉÉèhÉǨÉɺªÉɺiÉxjÉÆ |ÉGò¨ÉªÉÊiÉ |ÉÉMÉÖnùªÉÉnù¨ÉÉ´ÉɺªÉÉ& * (I.15.1) (Commentary) +RÂóMɺɨÉÖnùɪɺiÉxjɨÉ (Ëp. árau),ªÉiºÉEÞòiEÞòiÉÆ ¤É½ÚþxÉɨÉÖ{ÉEò®úÉäÊiÉ iÉkÉxjÉʨÉiªÉÖSªÉiÉä* (á¡.árau.1.16.6), +xÉÉäEòÉäqäùxÉ ºÉEÞòi|ɪÉÉäMÉä-uùÉènèù´Éä |ÉÉEÂò ªÉ& Ê{ÉjÉä´É =nùMÉèEèòEò¨Éä́ É ´ÉÉ* ¨ÉÉiÉɨɽþxÉɨÉvÉäªÉÆ iÉxjÉÆ ´ÉÉ ´Éè·ÉnèùÊ´ÉEò¨É (Y¡.Sm¤.1.288)+ɨxÉɪÉä º¨ÉÞÊiÉiÉxjÉä SÉ ±ÉÉäEòÉSÉÉ®äú SÉ ºÉÚʮʦÉ& ªÉiºÉEÞòiEÞòiÉÆ ¤É½ÚþxÉɨÉÖ{ÉEò®úÉäÊiÉ iÉkÉxjÉʨÉiªÉÖSªÉiÉä ªÉlÉÉ ¤É½ÚþxÉÉÆ ¥ÉÉÀhÉÉxÉÉÆ ¨ÉvªÉä EÞòiÉ& |ÉnùÒ{É&*(á¡.Bh¡ on Jaimini S£tra, XI.1.1),iÉlÉÉÊ{É ¨É½þÉVÉxÉ{ÉÊ®MÉÞ½þÉiÉÉÊxÉ ¨É½þÉÎxiÉ ºÉÉÆJªÉÉÊnù iÉxjÉÉhªÉÊ{É…(áa´kara. Ve.S£. 11.2.1)
3. Ny¡yako¿aÅ, pp.318-19. <iÉ®äúiÉ®ÉʦɺÉƤÉrùºªÉÉlÉǺɨÉÚ½ºªÉÉä{Énäù¶É& ¶ÉɺjɨÉÂþ* (V¡tsy¡. 1.1.26), ªÉlÉÉ iÉxjÉÉÊvÉEò®úhÉɦªÉÖ{ÉMÉ¨É ºÉÆκlÉÊiÉ& ʺÉrùÉxiÉ& <iªÉÉnùÉè iÉxjɨÉ * (Gau.1.1.26), ¶ÉɺjÉʴɶÉä¹É&-ªÉlÉÉ <nùÉxÉÓ ºÉÆ|É´ÉIªÉÉ欃 iÉxjɨÉÖkÉ®ú¨ÉÖkɨɨÉ * , |ɪÉÉäVÉEÆò-ªÉlÉÉ SÉèjÉähÉ {ÉSªÉiÉä iÉhbÖ÷±É <iªÉÉnùÉè SÉèjÉ{ÉnùÉäkÉ®úiÉÞiÉÒªÉɪÉÉÆ SÉèjÉMÉiɺÉÆJªÉÉʦÉvÉÉxÉÆ iÉxjɨÉ * (Mukt¡val¢. 5. p.174), ºÉEÞònÖùSSÉÊ®úiɺªÉèEòºªÉ ¶É¤nùºªÉ ¶ÉCiªÉÉ +xÉäEòÉlÉÇ|ÉÊiÉ{ÉÉnùEòi´ÉÆ iÉxjÉʨÉÊiÉ ¶ÉÉΤnùEòÉ& ´ÉnùÎxiÉ *, Ê´É´ÉÊIÉiÉÉlÉÇYÉÉ{ÉEÆò iÉxjÉÆ <ÊiÉ ´ÉänùÉÎxiÉxÉ& *, xÉÒiªÉ´ÉªÉ´É& ªÉlÉÉ iÉxjÉè& {É\SÉʦɮäúiÉSSÉEòÉ®ú ºÉÖ¨ÉxÉÉä½þ®Æú ¶ÉɺjÉÆ <iªÉÉnùÉè <ÊiÉ xÉÒÊiɶÉɺjÉYÉÉ& *(Paμcatantra. p. 1) vɨÉÇYÉɺiÉÖ Eò¨ÉÇhÉÉÆ ªÉÖMÉ{ÉnÂù¦ÉÉ´É& iÉxjɨÉ * (K¡ty¡yana, árau.s£.1.71), ªÉlÉÉ ¨ÉÒ¨ÉÉƺÉEò¨ÉiÉä =¦ÉªÉÉlÉêEò|ɪÉÉäMÉ& iÉxjÉÆ ªÉjÉ |ÉvÉÉxÉEò¨ÉÇhÉÉÆ ªÉÖMÉ{ÉnÂù¦ÉÉ´É& (ºÉ½þ|ɪÉÉäMÉ&) iÉjÉɺÉnÖù{ÉEòÉ®úEòÉhÉɨÉRÂóMÉÉxÉÉÆ iÉxjÉÆ ¦É´ÉÊiÉ xÉ |ÉÊiÉ|ÉvÉÉxÉÆ {ÉÞlÉEÂò {ÉÞlÉEÂò* ªÉÊrù ºÉEÞòiEÞòiÉÆ ¤É½ÚþxÉɨÉÖ{ÉEò®úÉäÊiÉ iÉiÉ iÉxjɨÉ * iÉxªÉiÉä ʴɺiÉɪÉÇiÉä ¤É½ÚþxÉɨÉÖ{ÉEòÉ®úÉä ªÉäxÉ ºÉEÞòi|É´ÉÌiÉiÉäxÉ iÉÊnùnÆù iÉxjɨÉ * =¦ÉªÉÉäqäù¶ÉäxÉ ºÉEÞònùxÉÖ¹`öÉxÉÆ iÉxjɨÉ *
4
the other ko¿a texts like medin¢ ko¿a4, hemacandra, sabdaratn¡kara and
nan¡rthamaμjar¢5 etc also provide multi layers of meaning of which some are
rarely found in literary works. To conclude, the word is found to have used in
several senses to serve varying purposes in Sanskrit literary sources beginning
from Vedas up to the time pur¡¸¡s. To reiterate the multiple meanings a loom,
the wrap, essential part, main point, characteristic feature, model, type, system,
framework, propagation, doctrine, rule, theory, scientific work, chapters of such
scientific works, a means which leads two or more results and so on.6
Fundamental Ëyurvedic Treatises- An Over View
It is not yet known when and where the classical medical science of India
had its origin and what constituted the early system of its practices. As for the
evidence, we have to rely on the early scriptures or archeological evidences.
Since the latter fails to contribute much to the understanding of the nature of the
system as to how it had been in ancient times, we have to turn on literary
sources. The scriptures are never expected to be transmitted in its original form
as several hands were believed to have worked on it. The CarakasaÆhit¡ (3rdor
2nd century BC), compendium of Caraka, is considered to be chronologically the
4. p.125, iÉxjÉÆ EÖò]Öõ¨¤ÉEÞòiªÉä ºªÉÉiÉ ʺÉrùÉxiÉä SÉÉè¹ÉvÉÉäkɨÉä** 40 |ÉvÉÉxÉä iÉxiÉÖ´ÉɪÉä SÉ ¶ÉɺjɦÉänäù {ÉÊ®úSUônäù* ¸ÉÖÊiɶÉÉJÉÉxiÉ®äú ½äþiÉÉ´É֦ɪÉÉlÉÇ|ɪÉÉäVÉEäò** 41 <ÊiÉEòiÉÇ´ªÉiÉɪÉɶSÉ… 5. iÉxiÉÖ´ÉɪÉä, ¶É¤nù¨ÉɱÉɪÉÉÆ, ®É¹]Åäõ, {É®úSUôxnùÉxÉÖMɨÉxÉä, º´É®É¹]ÅõÊSÉxiÉɪÉɨÉÂ* |ɤÉxvÉä (áa. Ra),¶É{ÉlÉä, vÉxÉä, MÉÞ½äþ, ´ÉªÉxɺÉÉvÉxÉä,
EÖò±Éä
6. M. Monier- Williams, A Sanskrit English Dictionary, p.436.
5
earliest, followed by another fundamental scripture the Su¿rutasaÆhit¡ (4th
century AD).7 The exact dating of the scriptures was never so easy for even
modern as well as ancient scholars due to the fact that these scriptures were
products of several revisions, additions and modifications. These compendia of
(Caraka and Su¿ruta) are the representatives of two schools of Ëyurveda namely
the school of ‘Ëtreya‚ and ‘Dhanvantari’ respectively. A few more treatises
were produced in the following centuries among them the
AÀ¶¡´gah¤dayasaÆhit¡ of V¡gbha¶a (6th century AD), K¡¿yapasaÆhit¡ of
K¡¿yapa (7th century AD), M¡dhavanid¡na, S¡r´gadharasaÆhit¡ of
S¡r´gadhara (13th century AD), Bh¡vaprak¡¿a and scriptures of unknown date
as well as lost ones like, AtrisaÆhit¡, Gautamatantra, Jat£kara¸atantra,
Kapilatantra, Kharan¡dasaÆhit¡, Par¡¿arasaÆhit¡ and Vi¿v¡mitrasaÆhit¡ are
the prominent ones. Among these texts CarakasaÆhit¡, Su¿rutasaÆhit¡ and
AÀ¶¡´gah¤dayasaÆhit¡ are known as B¤hattry¢ (great trio), and
M¡dhavanid¡na,S¡r´gadharasaÆhit¡ and Bh¡vaprak¡¿a are known as
Laghutray¢ (light trio).
There are a number of commentaries written on both monumental works
Caraka and Su¿ruta. Among the commentaries of CarakasaÆhit¡, the Ëyurveda
D¢pik¡ of Cakrap¡nin is the prominent one. Similarly, the NibandhasaÆgraha of
Dalha¸a and Ny¡yacandrika (consists of commentaries of first five chapters) of
Gayad¡sa are the important ones. However, the forgoing observations are made
relying largely upon these two commentaries.
7. Dominik Wujastyk, The Roots of Ëyurveda, pp.39-104.
6
The term tantra recurs at a great number of times in almost all scriptures of
Ëyurveda but meaning varies to some degree. This change in the meaning can
be linked with the cultural, historical and political milieu of composition of a
particular text.
The Term Tantra in the Scriptures of Ëyurveda
‘Tantra’ in CarakasaÆhit¡
There are eight sections in CarakasaÆhit¡, known as sth¡nas and they are
named as 1. S£tra sth¡na- on pharmacology, food, diet, some diseases and
treatments, physicians and quacks and philosophical discourses, 2. Nid¡nasth¡na
- on the causes of eight main diseases, 3. Vim¡nasth¡na - on taste, nourishment,
general pathology and medical studies, 4. á¡r¢rasth¡na -on philosophy, anatomy
and embryology, 5. Indriyasth¡na - on diagnosis and prognosis, 6. Cikits¡sth¡na
- on therapy, 7. Kalpasth¡na - on pharmacy and 8. Siddhisth¡na - further general
therapy, respectively.8
Generally, the term denotes a treatise or a particular scientific literature.
But what makes CarakasaÆhit¡ distinct from other generic literature is that it
attests some specific sense to the term in certain contexts. Broadly it can be said
that the term tantra employed in CarakasaÆhit¡ stands for two distinct kinds of
meanings namely 1. á¡stra (A Scientific Literature ) and 2. Body.
1. Tantra As á¡stra- Scientific Literature
Generally Ëyurvedic texts are called as tantras. As far as the Ayurvedic
texts are concerned, the word tantra often refers to á¡stra but in a general sense. 8. Ibid., p.41.
7
And also the term tantra is commonly used within the texts themselves to refer
to the medical texts or á¡stras of the same category like Agnive¿atantra,
Carakatanram, Su¿rutantram, Bhelatantram, V¤ddhaj¢vak¢yaÆ tantram and so
on. Copious examples can be cited from CarakasaÆhit¡ itself in this regard. To
cite a few examples;
1. ºÉ¨É´ÉɪÉÆ SÉ iÉYÉÉi´ÉÉ iÉxjÉÉäHÆò Ê´ÉÊvɨÉÉκlÉiÉÉ&* ±Éäʦɮäú {É®ú¨ÉÆ ¶É¨ÉÇ VÉÒÊ´ÉiÉÆ SÉÉ{ªÉÊxÉi´É®ú¨ÉÂ** 1.1.29
2. ¤ÉÖräù̴ɶÉä¹ÉºiÉjÉɺÉÒzÉÉä{Énäù¶ÉÉxiÉ®Æú ¨ÉÖxÉä&* iÉxjɺªÉ EòiÉÉÇ |ÉlɨɨÉÎMxÉ´Éä¶ÉÉä ªÉiÉÉä%¦É´ÉiÉÂ** 1.1.32.
3. EòɪÉÈ vÉÉiÉÖºÉɨªÉʨɽþÉäSªÉiÉä vÉÉiÉÖºÉɨªÉÊGòªÉÉ SÉÉäHòÉ iÉxjɺªÉɺªÉ |ɪÉÉäVÉxɨÉÂ** 1.1.53.
4. ¶É¤nù¨ÉÉjÉähÉ iÉxjɺªÉ Eäò´É±ÉºªÉèEònäùʶÉEòÉ&* §É¨ÉxiªÉ±{ɤɱÉɺiÉxjÉä VªÉɶɤnäùxÉä´É ´ÉÉiÉÇEòÉ&** 1.1.74.
5. ʴɺiÉÉ®úªÉÊiÉ ±Éä¶ÉÉäHÆò ºÉÆÊIÉ{ªÉÉÊiÉʴɺiÉ®ú¨ÉÂ* ºÉƺEòiÉÉÇ EÖò¯ûiÉä iÉxjÉÆ {ÉÖ®úÉhÉÆ SÉ {ÉÖxÉxÉǴɨÉÂ** 8.12.36.
6. iÉxjɺªÉɹ]õÉè ºlÉÉxÉÉÊxÉ- iÉtlÉÉ ¶±ÉÉäEòÊxÉnùÉxÉʴɨÉÉxɶɮҮäúÎxpùªÉÊSÉÊEòÎiºÉiÉEò±{ÉʺÉÊrùºlÉÉxÉÉÊxÉ* 1.30. 33.
7. {ÉÞSUôÉ iÉxjÉÉtlÉɨxÉɪÉÆ Ê´ÉÊvÉxÉÉ |ɶxÉ =SªÉiÉä* |ɶxÉÉlÉÉæ ªÉÖÊHò¨ÉÉƺiɺªÉ iÉxjÉähÉä´ÉÉlÉÇÊxɶSɪÉ&** 1.30.69
ÊxɯûHÆò iÉxjÉhÉÉkÉxjÉÆ ºlÉÉxɨÉlÉÇ|ÉÊiɹ`öªÉÉ* 70. Cakrap¡¸i’s interprets the word tantra as
follows:
iÉxjÉhÉÉÊnùÊiÉ ¶É®Ò®úvÉÉ®úhÉÉiÉÂ; ËEò ´ÉÉ +ɪÉÖ´Éænù{ÉɱÉxÉÉiÉÂ* Y¡dava áarma derives it in other
ways as iÉxjÉÉÊnù¶É¤nùÉxÉÉÆ ÊxɯûÊHòuùÉ®äúhÉÉlÉÈ º{ɹ]õªÉÊiÉ- ÊxɯûHòʨÉiªÉÉÊnù* iÉxjÉhÉÉÊnùÊiÉ ´ªÉÖi{ÉÉnùxÉÉiÉÂ*
While discussing what a disciple should learn from his preceptor
CarakasaÆhit¡ instructs eight necessary aspects that a disciple is expected to
learn from an adept. They are;
1. iÉxjÉÆ, 2. iÉxjÉÉlÉÉÇ& 3. ºlÉÉxÉÆ, 4. ºlÉÉxÉÉlÉÉÇ&, 5. +vªÉɪÉ&, 6. +vªÉɪÉÉlÉÉÇ&, 7. |ɶxÉ&, 8.
|ɶxÉlÉÉÇ&
8
Here the term tantra is reckoned to be one of synonyms of the word á¡stra. The
following line substantiates the observation.
iÉjÉ +ɪÉÖ´Éænù& ¶ÉÉJÉÉ Ê´ÉtÉ ºÉÚjÉÆ YÉÉxÉÆ ¶ÉɺjÉÆ ±ÉIÉhÉÆ iÉxjÉʨÉiªÉlÉÉÇxiÉ®ú¨É 1.1.31
It simply means the words Ëyurveda, á¡kh¡, Vidy¡, S£tram, Jμ¡nam, á¡stram,
LakÀa¸am and Tantram are synonymous but not used interchangeably.
2. Tantra as Human Body
It is interesting to note that the term is also interpreted as human body. But
this interpretation is hardly seen in any of the other Sanskrit literature. While
describing the signs and physiological symptoms of dying Caraka says;
´ÉºÉiÉÉÆ SÉ®ú¨ÉÆ EòɱÉÆ ¶É®Ò®äú¹ÉÖ ¶É®úÒÊ®úhÉɨÉÂ* +¦ªÉÖOÉÉhÉÆ Ê´ÉxÉɶÉÉªÉ näù½äþ¦ªÉ& |ÉÊ´É´ÉiºÉiÉɨÉÂ**
5.12.43
où¹]ÉÆκiÉÊiÉÊIÉiÉÉÆ |ÉÉhÉÉxÉ EòÉxiÉÆ ´ÉɺÉÆ ÊVɽɺÉiÉɨÉÂ* iÉxjɪÉxjÉä¹ÉÖ Ê¦ÉzÉä¹ÉÖ iɨÉÉä%xiªÉÆ
|ÉÊ´ÉÊ´ÉIÉiÉɨÉÂ**44
Here the commentator Cakrap¡¸in interprets the compound tantrayantra as
follows;
iÉxjÉÆ ¶É®Ò®Æú, iɺªÉ ªÉxjÉÆ ÊºÉ®ÉºxÉɪ´ÉÉÊnù°ü{ÉÆ iÉxjɪÉxjɨÉÂ*9
So, it is obvious that tantra here means human body.
These are the examples of how meaning changes when the word appears as
a single semantic unit in a particular context. There is another context where the
word seems to be a part of a compound word e.g. ‘tantrayukti’. It is in this
instance tantra refers to a particular text. Tantrayukti means the methodology by
which the ideas in a particular text are bound together in an effort to it more
9. p.373.
9
comprehensible. CarakasaÆhit¡ expounds 36 tantrayuktis where as the number
varies in other Ëyurvedic texts. The ‘tantrayukti’ is not something particular to
Ëyurveda but the Artha¿¡stra, Su¿rutasaÆhit¡, and two Tamil texts
Tolk¡ppiyam and Nannul also have their own ‘tantrayuktis’.
So, the term ‘tantra’ appears in CarakasaÆhit¡ has two different meanings
determined by context; 1.generally it refers to a particular treatise or scientific
literature (á¡stra) 2. human body.
The Term Tantra in Su¿rutasaÆhit¡
The Su¿rutasaÆhit¡ is the earliest known text on surgery, also known as
áalyatantra‚. In its present form it consists of six sections of which first five
sections are called as ‘sth¡nas namely S£trasth¡na-on origin and division of
medicine, diet, surgery etc.; Nid¡nasth¡na- on symptoms, pathology, prognosis;
á¡r¢rasth¡na- on anatomy, embryology etc; Cikits¡sth¡na-on therapy;
Kalpasth¡na- on poisons and the last section is Uttaratantra- on ophthalmology,
diseases ascribed to demonic attack etc.10
In Su¿rutasaÆhit¡, the term ‘tantra’ connotes three different aspects. They
are section, science and treatment.
1. Section
It is said in the very beginning that the text is content-wise divided into
eight sections.
10. p.105.
10
iÉtlÉÉ - ¶É±ªÉÆ, ¶ÉɱÉÉCªÉÆ, EòɪÉÊSÉÊEòiºÉÉ, ¦ÉÚiÉÊ´ÉtÉ, EòÉè¨ÉÉ®ú¦ÉÞiªÉÆ, +MÉiÉiÉxjÉÆ, ®úºÉɪÉxÉiÉxjÉÆ,
´ÉÉVÉÒEò®úhÉiÉxjÉʨÉÊiÉ* 1/ 7
Here last three sections are called tantras which imply the content or subject
matter of a specific section. Among these sections, the text further claims, the
áalya is much important.
+¹]ɺ´ÉÊ{É SÉɪÉÖ´ÉænùiÉxjÉä¹´ÉäiÉnäù´ÉÉÊvÉEò¨ÉʦɨÉiɨÉ +ɶÉÖÊGòªÉÉEò®úhÉÉtxjɶÉɺjÉIÉÉ®úÉÎMxÉ|ÉÊhÉvÉÉxÉÉiÉÂ
ºÉ´ÉÇiÉxjɺÉÉxÉÉxªÉÉSSÉ* 1.1.18
The Sarvatantras¡m¡nyatva is commented as ‘since it is equal to the rest [seven]
of the sections’. In this instance also ‘tantra’ refers to ‘sections’.
2. Science (á¡stra) and Treatment
It won’t do much harm to understanding the basics of Ëyurveda even if the
term ‘tantra’ is understood in its general sense as ‘science’. But in some
instances it must be understood as a science. For example, some chapters of
Uttaratantra are collectively known as ‘tantrabh£Àa¸¡dh¡yas’. In this instance
the commentator is very particular to interpret the ‘tantra’ as science. Similarly,
the ViÀatantra can be read as a section deals exclusively with various features of
poisons and curing methods. It also can be taken as science dealing with
symptoms of the affects of various poisons and counteractive treatments. Again
the word tantra in the compound ‘tantrayukti’ stands for science as well as
treatment according to the commentator. This point is noteworthy owing to fact
that nowhere in the Sanskrit literature we could find it employed to denote a
treatment. The commentator interprets;
11
jÉɪÉiÉä ¶É®Ò®ú¨ÉxÉäxÉäÊiÉ iÉxjÉÆ ¶ÉɺjÉÆ ÊSÉÊEòiºÉÉ SÉ*11
So, above discussion unfolds the complete spectrum of meanings of the
term ‘tantra’. It is to be noted that in all these instances the meaning is context-
bound even if it is single semantic entity or forms part of a compound. On the
other hand, it refers to a text or section when it is preceded by the author’s name
or name of a particular section or chapter.
Tantra and Ëyurveda
Rather interestingly later on ‘tantra’ has become a generic term denoting
particular class of literature. The basic characteristics of such texts are they deal
with ritual and soteriological philosophical speculations. But when such texts
started to be labeled as ‘tantras’ is far from certain. But what is certain that after
their appearance the various meanings attested to the term ‘tantra’ are gradually
relegated to background and the meaning has got particularized in the sense of
texts that are considerably deviating from orthodox line of thinking. This anti-
orthodox stance brought in notoriety to its cults and cult-specific practices. In
this connection it would not be out of place going through some prominent
tantric texts to find how they understood the meaning of the term tantra. It may
sound odd, but some later texts provide the answers for the reason to designate
them as tantra by enumerating its multi-faceted nature.
Before going to it, it is necessary to know the classification of tantric
scriptures. Generally the scriptures are classified into áaiva, VaiÀ¸ava , á¡kta
and Bauddha categories. Although the words Ëgama, SaÆhit¡ and Tantra seem
11. . p. 814.
12
to have used interchangeably12, they are often used to denote the texts belong to
áaiva, VaiÀ¸ava and á¡kta traditions. Not only the texts of the á¡kta cult but the
Buddhist tantric texts are also known as tantras (for example:
Heruk¡bhid¡natantra, Guhyasam¡jatantra etc.).
The demonstrably early texts of áaivism namely the Ëgamas do not seem
to be providing a definition on standard structure of a tantric scripture.
Generally, an Ëgama is said to be containing description on the three substances
namely pati, pa¿u and p¡¿a and four-fold classification of its contents namely
Jμ¡na, Yoga, Kriy¡ and Cary¡ p¡das (ÊjÉ{ÉnùÉlÉÈ SÉiÉÖ¹{ÉÉnÆù ¨É½þÉiÉxjÉÆ |ÉSÉIÉiÉä). But there are
only two Ëgamas namely Kira¸a and Suprabheda and two secondary ones viz.,
Mrgendra and M¡ta´gap¡rame¿vara found to have thus divided.13 Similarly, The
ViÀ¸usaÆhit¡ of the P¡μcar¡tra cult explicitly declares why it is a ‘tantra’ as:
ºÉ´Éæ%lÉÉÇ ªÉäxÉ iÉxªÉxiÉä jÉɪÉxiÉää SÉ ¦ÉªÉÉVVÉxÉÉ&*
<ÊiÉ iÉxjɺªÉ iÉxjÉi´ÉÆ iÉxjÉYÉÉ& {ÉÊ®úSÉIÉiÉä** 3.10. The H¡ri¸¢ commentary on this verse is as
follows;
iÉxjɶɤnùÉx´ÉlÉǨÉɽþ- ºÉ´ÉÇ <ÊiÉ ºÉ´Éæ%lÉÇÉ vɨÉÉÇnùªÉÉä ªÉäxÉ ªÉº¨ÉÉnùxÉäxÉ ¶ÉɺjÉähÉ ºÉ´Éæ vɨÉÉÇnùªÉºiÉxªÉxiÉä ºÉÆ{ÉÉtxiÉä
YÉÉxÉʨÉÊiÉ Ê´É¦ÉÊHò´ªÉiªÉɺÉäxÉ ºÉƤÉxvÉ& iÉä VÉxÉÉ& VÉx¨É¨ÉÉjɺÉƺEÞòiÉÉ& ¦ÉªÉÉVVÉx¨ÉÉÊnù ºÉƺÉÉ®ú¦ÉªÉÉiÉ jÉɪÉxiÉä
{ÉÊ®ú{ÉɱªÉxiÉä SÉ ªÉiÉ ªÉäxÉ ªÉº¨ÉÉiÉ <ÊiÉ <iªÉxÉäxÉ ½äþiÉÖxÉÉ iÉxjɺªÉ iÉxjÉi´ÉÆ iÉxjÉxÉɨÉvÉäªÉi´ÉÆ {ÉÊ®úSÉIÉiÉä*
The V¡r¡h¢tantra of late origin seem to be enumerating multiple aspects
that a tantric scripture is supposed to deal with. They include a detailed
description on the creation and destruction of the world, the worship of Gods,
the attainment of all objects etc. 12. For example: Ni¿v¡satattvasaÆhit¡ (áaiva), LakÀm¢tantra (VaiÀ¸ava). 13. Helene Brunner, The Place of Yoga in áaiv¡gamas, p.427.
13
ºÉMÉǶSÉ |ÉÊiɺÉMÉǶSÉ ¨ÉxjÉÊxÉhÉÇªÉ B´É SÉ* näù´ÉiÉÉxÉÉ\SÉ ºÉƺlÉÉxÉÆ iÉÒlÉÉÇxÉÉ\SÉè´É ´ÉhÉÇxɨÉÂ**
iÉlÉè´ÉɸɨÉvɨÉǶSÉ Ê´É|ɺÉƺlÉÉxɨÉä´É SÉ* ºÉƺlÉÉxÉ\SÉè´É ¦ÉÚiÉÉxÉÉÆ ªÉxjÉÉhÉÉ\SÉè´É ÊxÉhÉǪÉ&**
=i{ÉÊkÉ̴ɤÉÖvÉÉ\SÉ iÉ°ühÉÉÆ Eò±{ɺÉÆÊYÉiɨÉÂ* ºÉƺlÉÉxÉÆ VªÉÉäÊiɹÉÉ\SÉè´É {ÉÖ®úÉhÉÉJªÉɴɨÉä́ É SÉ**
EòÉä¹ÉºªÉ EòlÉxÉ\SÉè́ É μÉiÉÉxÉÉÆ {ÉÊ®ú¦ÉɹÉhɨÉÂ* ¶ÉÉèSÉɶÉÉèSɺªÉ SÉÉJªÉÉxÉÆ ºjÉÒ{ÉÖƺÉÉä¶SÉè´É ±ÉIÉhɨÉÂ**
®úÉVÉvɨÉÉæ nùÉxÉvɨÉÉæ ªÉÖMÉvɨÉǺiÉlÉè´É SÉ* ´ªÉ´É½É®ú& EòlªÉiÉä SÉ iÉlÉÉ SÉÉvªÉÉi¨É´ÉhÉÇxɨÉÂ**
<iªÉÉÊnù±ÉIÉhÉèªÉÖÇHÆò iÉxjÉʨÉiªÉʦÉvÉÒªÉiÉä*14
These characteristics may seem to be akin to that of Pur¡¸as at a glance. It
is to be noted that majority of the tantric texts do not conform to this definition.
Generally, the tantra can be defined as a class of texts dealing with private and
public modes of worships that are governed by a set of well defined cult-specific
doctrines.
Quite interestingly Bhavabha¶¶a who has written a viv¤ti on the Buddhist
tantric treatise CakrasaÆvaratantra interprets the term in a different way.
According to him the word tantra in this context refers to ‘collective sounds’.
The verse and his commentary on it are as follows.
¨ÉxlɨÉxlÉÉxɺÉƪÉÉäMÉÆ ªÉlÉÉ iÉlÉÉ ¨ÉxjÉVÉÉ{ÉvªÉÉxÉÉÊnùʦɪÉÖÇHò¨ÉÂ*
ªÉÉäMÉÆ SÉè´É Ê´ÉÊvÉYÉÉxÉÆ iÉxjÉä ÊxÉMÉÊnùiÉÆ ¶ÉÞhÉÖ** 1.5
iÉxjªÉiÉä +xÉäxÉÉlÉÇ& <ÊiÉ ¶É¤nùºÉxnùÉä½þ&* +lÉÇ <½þ ÊjÉvÉÉ Ê¦ÉzÉ& ¡ò±É½äþiÉÚ{Éɪɰü{ÉähÉ* ¡ò±ÉÆ ´Éè{ÉÖ±ªÉ°ü{ÉÆ
ºÉ¨ÉxiɦÉpùi´É¨ÉÂ* ½äþiÉÉä®äú´ÉɦªÉɺÉɴɺlÉÉʴɶÉä¹ÉÉ{ÉzÉi´É¨ÉÂ* ½äþiÉÖºiÉÖ ¨ÉÉhb÷±ÉäªÉnäù´ÉiÉɺɨÉÚ½þ&*
={ÉɪɶSÉiÉÖ¦ÉÚÇiɺɨÉä¯ûEÚò]ÉMÉÉ®úÉÊnù&* <ilɨɺªÉ iÉxjÉiÉÉ*18-19
Having said that the meaning of the term tantra got particularized in the
sense certain class of religious texts in course of time, it would interesting to
know whether there is any connection between the meaning by which the term
14. V¡caspatyam, Vol-IV, p. 3223.
14
tantra is understood by early scriptures of Ëyurveda and the so-called tantric
scriptures.
As we have seen earlier, the term tantra is employed in Ëyurvedic texts in
three different senses namely, science, body and treatment. There are many
instances in the text and its commentaries where the term tantra has to be
understood as á¡stra.15 But we could hardly see any examples of employing it in
the sense of body and treatment in tantric scriptures. But in fact, tantra considers
body as a sacred abode of consciousness16. The body is as important as the
consciousness. And treatment also occupy prominent place in tantric texts. Even
if they do not prescribe elaborate treatment of all kinds of illness as we find in
Ëyurvedic texts, generally they prescribe rituals for severe illness like acute
fever, epilepsy etc. and cure for snake bite. There are several such texts dealing
the religious ritual methods for curing wide range of illness. For example, Bh£ta
and D¡mara texts of mantram¡ga áaivism, Prapaμcas¡ra and á¡rad¡tilaka, the
paddhati text I¿¡na¿ivagurudevapaddhati etc. enlist general and particular rituals
as a treatment for debilitating diseases.
15. To cite one example from Bhattar¡maka¸¶ha‚s Commentary on Kira¸atantra on the 11th verse of the 1st chapter p.10; ¦Épù¨ÉäiÉk´ÉªÉÉ {ÉÞ¹]Æõ ¶ÉÞhÉÖ YÉÉxÉÆ ¨É½þÉänùªÉ¨ÉÂ** 11** ÊEò®úhÉÉJªÉÆ ¨É½þÉiÉxjÉÆ {ɮɨÉÞiɺÉÖJÉ|Énù¨É …………… ¨É½ÉƶSÉ nù¶ÉÇxÉÉxiɮʺÉrùÉxÉʦɦÉÉ´ªÉ =nùªÉ& ʺÉÊrù±ÉIÉhÉÉä ªÉº¨ÉÉÊnùiªÉxÉäxÉɺªÉ ¶ÉɺjɺªÉ |ɪÉÉäVÉxɨÉÖHò¨ÉÂ*….¨É½SSÉ iÉi{É®ú¨Éä·É®ú|ɪÉÖHòi´ÉÉiÉÂ* iÉxjÉʨÉiªÉxÉäxÉɺªÉ |ÉɨÉÉhªÉ¨ÉÖHò¨ÉÂ* <Ç·É®úEÞòiÉi´ÉäxÉè´É ¶ÉɺjɺªÉ |ÉɨÉÉhªÉÉiÉ xÉÉEÞòiÉEòi´ÉäxÉɺÉƦɴÉÉiÉÂ* 16. See Gavin Flood, The Tantric Body- The Secret Tradition of Hindu Religion, to have a clear idea of how body is perceived in tantric traditions.
15
Another important point to be noted is the similarity in name of texts of
Ëyurveda and tantra. Ëyurvedic texts are often known as Tantras or SaÆhitas.
So the texts of á¡kta and VaiÀ¸ava and cults are generally called as Tantras (for
example: Param¡nandatantra, Kul¡r¸avatantra, Jμ¡n¡r¸avatantra etc.) and
SaÆhitas (for example: S¡tvatasaÆhit¡, PauÀkarasaÆhit¡, Jay¡khy¡saÆhit¡
etc.). Rather interestingly, two divisions of astronomical canons are known by
the similar titles. The contents of astronomical works are broadly classified into
three sections namely Ga¸ita (concerned with computation of time, spherics, the
planetary motions and positions, and eclipses), J¡taka ( or Hor¡- concerned with
foretelling the future of an individual based on the position of planets at the time
of someone’s birth, also known as K¡la and Muh£rta, e.g., B¤hajj¡taka of
Var¡hamihira, J¡takapaddhati of ár¢pati etc. ) and SaÆhit¡ ( or á¡kh¡-
concerned with prognostication on the basis of occurrence of natural
phenomena, e.g., B¤hatsaÆhit¡ of Var¡hamihira, Par¡¿arasaÆhit¡ of Par¡¿ara
etc.) . Works of Ga¸ita is again divided into three classes vix., Siddh¡nta, Tantra
and Kara¸a based on the different zero-points, fundamentals and parameters
they adopt as basis of computation. The examples of Siddha¡nta are the
S£ryasiddh¡nta, Brahmagupta’s Br¡hmasphu¶asiddh¡nta and ár¢pati’s
Siddh¡nta¿ekhara..
The tantra texts are sometimes sub-divided into Mah¡tsntra and Tantra. The
examples of former division are the Ëryabhat¢ya, the Mah¡bh¡skar¢ya of
Bh¡skara and áiÀyadh¢v¤dhida of Lalla. The Laghubh¡skar¢ya of Bh¡skara I
and Tantraprad¢pa of Yogi are examples of the latter division.
16
The Kara¸a texts are those which take a recent, generally contemporary
date as a zero-point to calculate the exact planetary positions. The
Kha¸·akh¡dyaka of Brahmagupta, the Grahac¡ranibandhana of Haridatta,
Laghum¡nasa of Muμj¡la and D¤gga¸ita of Parame¿vara belong to this
category17. So we have Ëyurvedic, tantric and astronomical canons generally
termed as the texts of tantras.
Conclusion
As stated at the outset the main objective of this paper is to find out
enormous verities of the meanings of tantra and to demonstrate that it is
particularized in the sense of so-called tantric scriptures as is widely known
today. This paper is not an attempt to point out a particular time in the history
when such shift is likely to have happened. As is shown, the term has been used
in several senses as an independent and compound words from vedic times down
to pur¡¸as. But recently it reminds a particular class of texts propounding anti-
vedic and unorthodox ritual practices and stereological philosophical
speculations. Even after going through all the concerned literatures, it is not
clear yet why the so-called tantric scriptures are known by the name. But a
general conclusion can be made as any text which dealing with principles and
practices that have a practical value is generally called as tantras.
**********************************
17. K.V. Sarma, Astronomy and Mathematics inSanskrit Literature, pp.28-31.
17
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