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INDEX – GJRMI - Volume 4, Issue 12, December 2015
MEDICINAL PLANTS RESEARCH
Ethno-Botany
ETHNOBOTANICAL SURVEY ON WILD EDIBLE PLANTS OF KALRAYAN HILLS, SALEM
DISTRICT, TAMIL NADU, INDIA
M Kannan, T Senthil Kumar*, M V Rao 236–246
INDIGENOUS MEDICINE
Ayurveda – Review Article – Moulika Siddhanta
NYAYA AND ITS RELEVANCE IN AYURVEDA
Manjusha A T*, Haroon Irshad, Ramadas P V, Jaya Shankar Mund 247–252
Ayurveda – Review Article – Moulika Siddhanta
CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA TANTRAYUKTI
Minu Chandran*, Haroon Irshad, Jaya Shankar Mund 253–258
COVER PAGE PHOTOGRAPHY: DR. HARI VENKATESH K R, PLANT ID – TENDER FRUIT OF PASSIFLORA FOETIDA L.*
OF THE FAMILY PASSIFLORACEAE
PLACE – OFF KANAKAPURA ROAD, BANGALORE, KARNATAKA, INDIA *BOTANICAL NAME VALIDATED FROM www.theplantlist.org AS ON 09/12/2015
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal
ETHNOBOTANICAL SURVEY ON WILD EDIBLE PLANTS OF KALRAYAN
HILLS, SALEM DISTRICT, TAMIL NADU, INDIA
M Kannan1, T Senthil Kumar
2*, M V Rao
3
1Department of Botany, Directorate of Distance Education, Vinayaka Missions University, Salem - 636 308,
Tamil Nadu, India 2*
Department of Industry University Collaboration, Bharathidasan University, Tiruchirappalli -620 024,
Tamil Nadu, India 3Department of Plant Science, Bharathidasan University, Tiruchirappalli - 620 024, Tamil Nadu , India
*Corresponding author: E-mail: [email protected]
Received: 15/10/2015; Revised: 01/12/2015; Accepted: 10/12/2015
ABSTRACT
The livelihood system of hill tribes traditionally depends on the forest resources. This paper
describes the identification and documentation of wild edible plants of Malayali tribes, the native
people of Kalrayan hills, Salem, Tamil Nadu, India. Use of 84 plant species from 69 genera
belonging to 43 families has been recorded as eatables. Wild edible parts of the plants mainly fall
under the categories such as leafy vegetable and stem, fruit and seed, flower and underground parts
such as tubers, roots, etc. In the present study, we observed that the Malayali tribes of Kalrayan hills
are having rich knowledge on the wild edible plants and their utilization as eatables.
Keywords: Ethnobotany, Eastern Ghats, Kalrayan hills, Malayali tribes, Salem, Forest resources,
Wild edibles.
Research article
Cite this article:
M Kannan, T Senthil Kumar, M V Rao (2015), ETHNOBOTANICAL SURVEY ON WILD EDIBLE
PLANTS OF KALRAYAN HILLS, SALEM DISTRICT, TAMIL NADU, INDIA,
Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 236–246
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
INTRODUCTION
India is one of the richest biodiversity
countries with two hot spots and possesses
12,600 plant species which contributes to 8%
of the world’s biodiversity (Kalaiselvan and
Gopalan, 2014). Indian subcontinent is praised
with most varied and diverse soil and climate
conditions suitable for the growth of various
plant species (Alagesaboopathi, 2011). In the
developing countries, about 60–70% of the
population living in the forest areas will collect
various plant parts such as root, leaf, fruit and
nuts from the forest resources for their daily
needs (Jeyaprakash et al., 2011).
The tribal societies are closely related to the
forest ecosystem with which they traditionally
live in harmony (Kadavul and Dixit, 2009). The
hilly terrain and surrounding plains of Southern
Eastern Ghats are densely populated and the
tribal people of this region are called
“Malayalees” (Arul Pragasan and
Parthasarathy, 2009). Malayali tribes use the
plants for various purposes such as edible
purpose, construction, house hold implements,
fuel wood, agriculture tools, religious,
decorative, ward off evil spirits etc.
(Prabakaran et al., 2013; Rekha and Senthil
Kumar, 2014a). Wild edible plants are
important in the livelihood system of tribal
populations and they provide nutritionally
valuable supplements in the form of
ingredients, vegetables and beverages
(Yesodharan and Sujana, 2007). These edible
plants must be given consideration and treated
with equal importance as like medicinal plants
(Rekha and Senthil Kumar, 2014b). The
present study focuses on the documentation of
wild edible plants of Malayali tribes of
Kalrayan hills, Salem district, Tamil Nadu,
India.
MATERIALS AND METHODS
Study area
Kalrayan (Kalvarayan) hills are a range of
hills situated in the Eastern Ghats of the
Southern Indian state of Tamil Nadu, lies
between 11º 36' and 12
º 01' N and 78
º 29' and
78 º
54' E (Figure 1). It spreads over three
districts viz. Salem (Southern and South
Western portion), Villupuram (Central and
Eastern portion) and a small region in the
northern part of Thiruvannamalai district and it
stretches over an area of 1158.4 km2
(Sakthivel
et al., 2010). The average annual rainfall in the
study area ranges from 782.98 to 1787.20 mm.
The temperature varies from minimum of 25ºC
to a maximum of 40ºC. The study area is
composed of seven soil types and varies from
red-loam to black clay (Kadavul and
Parthasarathy, 2001).
Figure 1: Kalrayan hills, Salem district, Tamil Nadu
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Divisions of Kalrayans
Geographically, Kalrayan hills are divided
into five regions or “Nadus” (Cluster of tribal
villages) and totally it includes 79 revenue
villages (Sakthivel et al., 2006). Among them,
Chinnakalrayan Nadu and Periyakalrayan
Nadu belong to Salem district, Tamil Nadu and
they comprise 58 and 44 tribal hamlets
respectively (Revenue Department Report,
2011). The region Jadaya Goundan Nadu,
Kurumba Goundan Nadu and Aariya Goundan
Nadu belong to Villupuram district, Tamil
Nadu.
Tribal community
The tribal history of Kalrayan hills dates
back to the time of Krishna Deverayar, the
Emperor of Vijaya Nagara Kingdom. The
native people of the Kalrayans were called as
Vedar. The warriors belonging to Karalar
community had invaded from Kanchipuram
and settled in Kalrayan hills. They are mingled
with Vedar community by marriage. The mixed
population of Karalar and Vedar communities
who at present are called Malayali and they
called themselves as Goundars (Revenue
Department Report, 2011).
Tribal community of Kalrayan hills is
basically farmers. They are hardworking and
economically backward. Few are in
government services and some are farmers.
Remaining people are doing works interrelated
with agriculture and they are engaged in
agriculture as Coolis (Daily wages). They are
also involved in collection of honey, bee wax
and other minor forest products. Due to lack of
established irrigational sources, their
agriculture is seasonal type. Except few of
them, they cultivate tapioca, millets, gingelly,
dry paddy, sorghum, maize, castor, tomato,
grams etc.
Data Collection
Ethnobotanical information on wild edible
plants such as local name, plant part used and
method of utilization were collected from tribal
heads, aged persons, farmers in the agricultural
fields having familiarity and knowledge on
wild edibles and traditional healers through
personal interviews, discussions and field
observations by the regular field visits, during
2009 to 2014 at various hamlets of Kalrayan
hills following standard methods (Jain, 1987).
The information was verified with the literature
available and the plants were identified with
standard flora (Gamble and Fisher, 1935;
Mathew, 1983).
RESULT AND DISCUSSION
In the present study, we recorded the
utilization of 84 plant species from 69 genera
belonging to 43 families and they are consumed
as eatables and as food adjuvant by indigenous
people of the study area. Out of 84 plant
species 39 (46.4%) are trees, 11 (13.1%) are
climbers, 10 (11.9 %) are shrubs and 24
(28.6%) are herbs (Figure 2). Among them,
fruits of 56 species are edible. Likewise, other
plant parts such as leaves (26 species) and
shoots (four species) are used as leafy
vegetables (greens), underground parts (six
species) and flowers (two species) are utilized
for the preparation of food items or used as
food adjuvant.
The recorded plants were systematically
arranged under each category along with the
information such as their botanical name,
vernacular name, family, part of the plant used
and mode of utilization. It was observed that
the Malayali tribes of the study area fulfill their
food requirements with wild edible plants in
their daily diet. Tribal people are familiar with
plants of their surrounding area and knew that
what to eat and how to separate harmful
substances from the edible part of plants. For
edible purposes they utilize the plants as greens
and vegetables, fruits, pickles and food
adjuvant etc. Tribals living in remote areas
depend on wild edible plants since there is no
market in their vicinity for buying the
vegetables and fruits in order to meet their
dietary requirements. Most of the eatables are
purely from forest origin and few of them are
derived from cultivation.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Figure 2: Habit wise ethnobotanical plants of Malayali Tribes of Kalrayan hills
Fruits
56 species belonging to 45 genera under 31
families are used as wild edible plants (Table
1). Most of the ripened fruits are eaten fresh
without any processes. The tender fruits of
Artocarpus altilis, Cassia tora and Coccinia
indica are used as vegetables after cooking
process and the tender fruits of Tamarindus
indica is eaten as such by the children. Mature
fruits of Artocarpus heterophylus are edible as
fresh, whereas its seeds are edible either fried
are boiled. Mesocarp of Thevetia neriifolia is
edible, whereas its seeds are poisonous. The
fruits of Phyllanthus emblica and Phyllanthus
acidus are used for reducing thirst and also for
the preparation of pickles. Matured but not
ripened fruits of Borassus flabellifer made in to
small pieces and boiled. This edible preparation
is vernacularly called as Sevaa. The fully
ripened fruit is also edible after burning process
by keeping the fruit directly on fire for some
time, till a pleasant aroma emerges from the
fruit. Dry fruits of Bambusa arundinacea are
called as Moongil Nel (Paddy) and it is used as
an alternate source for the rice in dry seasons.
Table 1. List of wild edible fruits of Malayali tribes of Kalrayan hills, Salem district, Tamil Nadu
No.
Botanical name Vernacular
name
Family Used for
01. Alangium salviifolium (L.f.)
Wangerin
Azhingi Alangiaceae Fruits are edible.
02. Ananas comosus (L.) Merr. Annasi Bromeliaceae Fruits are edible.
03. Annona squamosa L. Seetha Pazham Annonaceae Fruits are edible.
04. Artocarpus altilis (Parkinson)
Fosberg
Karipalaa Moraceae Tender or half ripened fruit is
cooked and eaten.
05. Artocarpus heterophyllus Lam. Pala Maram Moraceae Ripened fruits and fried or
cooked seeds are edible.
06. Azadirachta indica Adr. Juss. Vembu Meliaceae Fruit is edible
Trees; 39
Herbs; 24
Climbers; 11
Shrubs; 10
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07. Bambusa arundinacea
(Retz.) Wild.
Kattai Maram /
Peruvarai
Moongil
Poaceae Seeds (Caryopsis) of the plant
are used as the supplement
for paddy in dry seasons.
08. Borassus flabellifer L. Panai Maram Arecaceae Fruits are edible.
09. Canthium dicoccum (Gaertner)
Teijsm. & Binnend.
Neguni Maram Rubiaceae Fruits are edible.
10. Canthium parviflorum Lam. Kaarai Palam Rubiaceae Fruits are edible.
11. Capparis zeylanica L. Aathandai Cappraceae Fruits edible. Pickle
preparation.
12. Carica papaya L. Pappaali Caricaceae Fruits are edible.
13. Carmona retusa (Vahl.)
Masam.
Kurangu Vetrilai Boraginaceae Fruits are edible.
14. Carrisa carandus L. Kila/Kela Apocynaceae Mature fruit is edible and also
used for making pickles.
15. Cassia tora L. Satti Thuvarai Caesalpiniaceae Tender fruits are used as
greens and vegetables
16. Cassine glauca (Rottb.)
Kuntze
Mundi Pazham Celastraceae Fruits are edible.
17. Clausena anista (Willd.)
Hook. f. ex Benth.
Thapata Chedi Rutaceae Fruits are edible.
18. Clausena dentata M. Roem. Nana Chedi Rutaceae Fruits are edible.
19. Coccinia indica Wight & Arn. Kovai Chedi Cucurbitaceae Fruits edible and tender fruits
are used as vegetables.
20. Cordia myxa L. Neruvili Boraginaceae Fruits are edible.
21. Crateva religiosa G. Forst. Mavalli maram Capparidaceae Fruits are edible.
22. Diospyros ebenum Poir. Karungali Ebenaceae Fruits are edible.
23. Diospyros ferrea
(Willd.) Bakh.
Irumbuli Pazham Ebenaceae Fruits are edible.
24. Ficus benghalensis L. Aala maram Moraceae Fresh fruits edible for
children.
25. Ficus recemosa L. Athi Moraceae Fruits are edible.
26. Gmelina asiatica L. Kumizh Maram Verbenaceae Fruits are edible for few
people only.
27. Hardwickia binata Roxb. Aacha Maram Fabaceae Fruits are edible.
28. Holoptelea integrifolia (Roxb.)
Planch.
Aali maram /
Aaya maram
Ulmaceae Fruits are edible.
29. Lantana camara L. Uni Mul Verbenaceae Fruits are edible.
30. Limonia acidissima L. Vila maram Rutaceae Fruits are edible.
31. Mangifera indica L. Maa Anacardiaceae Fruits are edible.
32. Murraya koenigii (L.) Spreng. Karivepilai Rutaceae Fruits are edible.
33. Opuntia dillenii Haw. Sappathikalli Cactaceae Fruits are edible.
34. Passiflora edulis Sims Juice Pazham Passifloraceae Ripened fruit is used for
making juices.
35. Phyllanthus acidus (L.) Skeels Nellikkai Euphorbiaceae Fruits are edible. Also pickle
preparation.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
36. Phyllanthus emblica L. Malai nelli Euphorbiaceae Mature fruits eaten as such to
reduce thirst in forest and
used in the preparation of
pickles.
37. Phyllanthus reticulatus Poir. Poola Chedi Euphorbiaceae Fruits are edible.
38. Pithecellobium dulce (Roxb.)
Benth.
Kona Puliyangai Fabaceae Fruits are edible.
39. Polyalthia cerasoides (Roxb.)
Bedd.
Senthala Maram Annonaceae Fully ripened fruit is used by
some people for edible
purposes.
40. Psidium guajava L. Koyya Myrtaceae Fruits are edible.
41. Quercus incana Roxb. Masikai Fagaceae Fruits are edible.
42. Rivea hypocrateriformis
Choisy
Mustai Convolvulaceae Fruits are edible.
43. Scutia myrtina Merr. Thovatti Mul Rhamnaceae Fruits are edible.
44. Semecarpus anacardium L.f. Saaraa Maram Rhamnaceae Fruits are edible.
45. Solanum nigrum L. Mana Thakkali Solanaceae Fruits are edible.
46. Solanum surattense Burm f. Kandankathiri Solanaceae Fruits are edible.
47. Solanum torvum Sw. Sundai Solanaceae Fresh fruits used as
vegetables and dried fruits
also used.
48. Syzygium cumini (L.) Skeels Naval Maram Myrtaceae Fruits are edible.
49. Tamarindus indica L. Puli Caesalpiniaceae Fruits and tender fruits are
edible. In order to provide
aroma and taste it used as an
ingredient for making food
items. Fried seeds, soaked in
salt water overnight so as to
remove outer hard skin of the
seeds and eaten by children.
50. Tarenna asiatica (L.) Kuntze
ex K. Schumann
Therani Chedi Rubiaceae Fruits are edible.
51. Terminalia bellerica Roxb. Thandi Maram Combretaceae Fruits are edible.
52. Terminalia chebula Retz. Kadu Maram /
Kadukkai
Combretaceae Fruits are edible.
53. Thevetia neriifolia Juss. ex
A.DC.
Manjal arali Apocynaceae Mesocarp is eaten by few
people. But the seeds are
poisonous.
54. Ziziphus glabrata B. Heyne ex.
Roth.
Karukattan
Maram
Rhamnaceae Mesocarp is edible.
55. Ziziphus jujuba Lam. Ilanthai Maram Rhamnaceae Mesocarp is edible.
56. Ziziphus oenoplia (L.) Mill. Soorai Mullu Rhamnaceae Mesocarp is edible.
Leaves
Leaves of 26 species belonging to 23
genera under 17 families are used as greens and
vegetables which include Marsilea quadrifolia
a Pteridophyte (Table 2). Leaves of Delonix
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Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
elata are used for preparing chutneys which has
medicinal properties too.
Stems
Tender shoots of four species belonging to
four genera under four families are used as
vegetables or for the preparation of food items
(Table 3). Tender shoots of Asclepias
curassavica, Polygonum glabrum and Cleome
monophylla are used as vegetables. The tender
stem of Cissus quadrangularis along with salt,
chillies, tamarind and other ingredients is used
for the preparation of chutney which is having
digestive property and used in making pickles
as well. In this preparation all the ingredients
are ground in to paste and require no cooking.
Underground parts
Underground parts of plants such as tubers
and roots of six species belonging to five
genera under five families are considered as
eatables (Table 4). Underground part of
Colacasia esculenta, tubers of Dioscorea
alata and Dioscorea oppositifolia are used for
food preparations along with ingredients.
Pickles are prepared from the tubers of
Decalepis hamiltonii. Roots of Crataeva
religiosa are used as adjuvant in order to
provide aroma and taste to the food
preparation.
Flowers
Flowers of Sesbania grandiflora are
consumed as leafy vegetables along with its
leaves. Flowers of Tamarindus indica are used
for making chutneys along with other
ingredients. It is consumed as fresh preparation
and requires no cooking (Table 5).
In addition to the above plants, the plants
under cultivation such as Eleusine coracana,
Helianthus annus, Manihot utilissima, Oryza
sativa, Panicum miliaceum, Panicum milliare,
Saccharum officinarum, Setaria italica,
Sorghum vulgare, Zea mays etc., are some of
the common sources of food for their day-to-
day life.
Table 2. List of edible leaves used by Malayali Tribes of Kalrayan hills, Salem district, Tamil Nadu
No.
Botanical name Vernacular
name
Family Used for
01. Acacia pennata (L.) Willd. Kokki Mullu /
Indu Mullu
Mimosaceae Leaves are used as
greens.
02. Alternanthera sessilis (L.) R.
Br. ex DC.
Ponnanganni
Keerai
Amaranthaceae Leaves are used as
greens.
03. Amaranthus caudatus L. Thandu
Keerai
Amaranthaceae Leaves are used as
greens.
04. Amaranthus spinosus L. Mullu Keerai Amaranthaceae Leaves are used as
greens.
05. Amaranthus tricolor L. Thandu
Keerai
Amaranthaceae Leaves are used as
greens.
06. Asclepias curassavica L. Kuruthi Poo Asclepiadaceae Leaves and tender
stem are used as
greens.
07. Bacopa monnieri
(L.) Pennell.
Brammi Scrophulariaceae Leaves are used as
greens.
08. Cassia tora L. Satti
Thuvarai
Caesalpiniaceae Tender leaf and
tender fruit are used
as greens and
vegetables
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09. Celosia cristata L. Pannai
Keerai
Amaranthaceae Leaves are used as
greens.
10. Cleome monophylla L. Ellu
Sakkalathi
Capparidaceae Leaf and tnder stem
are cooked and eaten
separately or with
other vegetables.
11. Cocculus hirsutus (L.) Diels. Kattukodi Menispermaceae Leaves are used as
greens.
12. Commelina benghalensis L. Kaanam
Vaalai
Commelinaceae Leaves are used as
greens.
13. Crotalaria shevaroyensis
Gamble
Thukkan
Chedi
(Kaattu
Thuvarai)
Caesalpiniaceae Fresh leaves cooked
as greens.
14. Delonix elata (L.) Gamble Vaadha
Narayana
Maram
Caesalpiniaceae Tender leaves are
used for the
preparation of
Chutney.
15. Digera muricata Mart. Thoiya
Keerai
Amaranthaceae Leaves are used as
greens.
16. Ficus virens Aiton Erali Maram Moraceae Young leaf buds and
stipules are cooked as
greens.
17. Hibiscus sabdariffa L. Kendi
Pulichai
Malvaceae Leaves are used as
greens.
18. Hibiscus surattensis L. Kaatu
Pulichai
Malvaceae Leaves are cooked
and used.
19. Marsilea quadrifolia L. Aarai Keerai Marseliaceae Leaf is used as greens
20. Murraya koenigii (L.) Spreng. Karivepilai Rutaceae Leaves are used as
adjuvant to provide
aroma and taste to the
food preparations.
21. Oxalis corniculata L. Puliyarai Oxalidaceae Leaves are used as
greens.
22. Passiflora subpeltata Ortega. Malai Kovai Passifloraceae Leaves are used as
greens.
23. Polygonum glabrum Willd. Attarali Polygonaceae Tender leaf and
tender fruit are used
as greens.
24. Sesbania grandiflora (L.)
Poiret.
Agathi
Keerai
Fabaceae Leaf and flower are
used as greens.
25. Solanum nigram L. Mana
Thakkali
Solanaceae Leaves used as
greens.
26. Tamarindus indica L. Puli Caesalpiniaceae Tender leaves and
flowers are eaten
fresh by children and
also used for the
preparation of
chutneys.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 236–246
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Table 3. List of edible stems used by Malayali Tribes of Kalrayan hills, Salem district, Tamil Nadu
No.
Botanical name Vernacular
name
Family Used for
01. Asclepias curassavica L. Kuruthi Poo Asclepiadaceae Tender stem and leaves are
used as greens.
02. Cissus quadrangularis L. Pirandai Vitaceae Tender stem is used for
making food items.
03. Cleome monophylla L. Ellu
Sakkalathi
Capparidaceae Tender stem and leaves are
cooked and eaten separately
or with other vegetables.
04. Polygonum glabrum
Willd.
Attarali Polygonaceae Tender stem and leaves are
used as greens.
Table 4. List of edible underground plant parts used by Malayali tribes of Kalrayan hills,
Salem district, Tamil Nadu
No.
Botanical name Vernacular
name
Family Used for
01. Colocasia esculenta (L.)
Schott.
Chaembu Araceae Young petiole and
underground part of stem
are cooked and eaten.
02. Crateva religiosa G. Forst. Mavalli maram Capparidaceae Root is used as ingredient
for aroma in food items.
03. Decalepis hamiltonii Wight
& Arn.
Mavilangum Apocynaceae Tuber is used for making
pickles.
04. Dioscorea alata L. Vethala Kodi Dioscoreaceae Tuber is boiled and eaten.
05. Dioscorea oppositifolia L. Kattu Valli
Kodi.
Dioscoreaceae Boiled tubers are edible.
06. Ipomoea batatas (L.) Lam. Sakkarai Valli
Kizhangu
Convolvulaceae Eaten fresh or boiled.
Table 5. List of flowers used for edible purposes by Malayali Tribes of Kalrayan hills, Salem
district, Tamil Nadu
No.
Botanical
name
Vernacular
name
Family Used for
01. Sesbania
grandiflora
(L.) Poiret.
Agathi
Keerai
Fabaceae Flowers and leaves are used as
greens.
02. Tamarindus
indica L.
Puli Caesalpiniaceae Flowers and tender leaves are eaten
fresh by children and also used for
the preparation of chutneys.
Requires no cooking.
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CONCLUSION
The present study reveals the utilization
pattern of wild edible plants by Malayali tribes
of Kalrayan hills, Salem district, Tamil Nadu,
India. They are knowledgeable in utilizing
plants in the form of fresh fruits and seeds.
They also have good acquaintance on various
parts of the plant to be stored and conserved for
future uses. Few plant species are used as
substitutes for staple food and are used as
minor items in normal daily diet. Apart from
these some plant parts are important as major
food at the time of food scarcity. As the present
younger generations are having least interest
and availability of fewer documents on
valuable traditional knowledge of elder people,
it is to be documented for the future
generations and there is much scope for modern
agronomic researches in order to improve the
conservation of wild edibles.
ACKNOWLEDGEMENT
One of the authors (MK) is thankful to The
Chancellor, Vinayaka Missions University,
Salem for providing facilities and tribal people
of the study area who generously shared their
knowledge on plants. The authors also grateful
to Dr. R. Prabakaran, Vivekanandha College of
Arts and Sciences (W), Tiruchengode for his
help in identification of the plant species. A
special word of gratitude for tribal informant
Mr. A. Murugesan who helped the author a lot
during the course of the study.
REFERENCES
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studies on useful plants of Kanjamalai
hills of Salem district of Tamil Nadu,
Southern India, Archives of Applied
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of species, Angiosperms, tree species in
tropical forests of southern Eastern
Ghats, Tamil Nadu, India. Check List
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Presidency of Madras, London, Vol. 1–
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medicinal plants used by Irula tribes of
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Reserve [NBR], Southern Western
Ghats, India. Asian Journal of
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7(1): 22–26.
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Carnatic, Vol. 1-3 (The Rapinat
Herbarium, St. Joseph’s College,
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Prabakaran R, Senthil Kumar T, Rao MV
(2013). Role of Non Timber Forest
Products in the Livelihood of Malayali
tribe of Chitteri hills of Southern
Eastern Ghats, Tamil Nadu, India,
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Science, 3(5): 56–60.
Rekha R, Senthil Kumar S (2014a).
Ethnobotanical plants used by the
Malayali tribes in Yercaud hills of
Eastern Ghats, Salem District, Tamil
Nadu, India, Global Journal of
Research on Medicinal Plants and
Indigenous Medicine, 3(6): 243–251.
Rekha R, Senthil Kumar S (2014b).
Ethnobotanical notes on wild edible
plants used by Malayali tribals of
Yercaud hills, Eastern Ghats, Salem
District, Tamil Nadu. International
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42.
Revenue Department Reports (2011).
Legislative Assembly Election Voters
list, Kalrayan hills, Pethanaikenpalayam
Panchayat Union, Salem district.
Sakthivel R, Manivel M, Jawahar Raj N,
Pugalanthi V, Ravichandran N, Vijay D
Anand (2010). Remote sensing and GIS
based forest cover change detection
study in Kalrayan hills, Tamil Nadu, J.
Environ. Biol., 31(5): 737–747.
Sakthivel R, Manivel, M, Raj NJ, Pugalanthi V,
Raju DK (2006). Role of remote
sensing in geomorphic mapping: A case
study from Kalrayan hills, parts of
Eastern Ghats, Tamil Nadu. Indian
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the Parambikulam Wildlife Sanctuary,
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Source of Support: NIL Conflict of Interest: None Declared
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Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
ISSN 2277-4289 | www.gjrmi.com | International, Peer reviewed, Open access, Monthly Online Journal
NYAYA AND ITS RELEVANCE IN AYURVEDA
Manjusha A T1*, Haroon Irshad
2, Ramadas P V
3, Jaya Shankar Mund
4
1PG Scholar, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu, Clappana P.O.,
Kollam Dist, Kerala, India, 690525 2Assistant Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, India, 690525 3Associate Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, India, 690525 4Professor & H.O.D., Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, India, 690525
*Corresponding author: E-mail: [email protected]; Mobile: +91 8547568838
Received: 12/10/2015; Revised: 15/12/2015; Accepted: 20/12/2015
ABSTRACT
The simple metaphors used by the ancient people in the colloquial language later technically
termed as Nyaya. Afterwards it is used as a tool to define many difficult concepts in a simplified
manner even for the common people. Nyayas are widely accepted as an authorized tool to express
the ancient scientific principles. In Ayurvedic texts, mostly the commentators use Nyayas to make the
learner understand the concepts in a better and apparent way. The understanding of Nyaya is very
much necessary to get clear knowledge about the hidden concepts. The present review emphasizes
on various Nyaya and its importance in understanding the basic principles of Ayurveda. Some of
such important Nyayas used are - Kakadanta Pareeksha Nyaya, Go-Balivarda Nyaya, Go Dohana
Nyaya etc-.
KEYWORDS: Nyaya, Maxim, Kakadanta Pareeksha Nyaya, Go-Balivarda Nyaya, Go Dohana
Nyaya, Shilaputraka Nyaya, Bhrtyavat Nyaya
Review Article
Cite this article:
Manjusha A T, Haroon Irshad, Ramadas P V, Jaya Shankar Mund (2015),
NYAYA AND ITS RELEVANCE IN AYURVEDA,
Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 247–252
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 247–252
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
INTRODUCTION
„Ayurveda‟ is a comprehensive health
science dealing with its own fundamental
principles. To understand these fundamental
principles, Acharyas adopted several methods
to make common people understand the
Shastra (science). One of the most relevant
method is the application of Nyaya (maxim) in
the Shastra (science). So Nyayas act as
essential tool for better understanding, analysis
and application about the concepts in Ayurveda.
A Nyaya (maxim) is “an expression of well
known truth or principle” (Raja Radha Kanta
Deva, 1967). In Sanskrit, maxim is recognized
under the term of Nyaya. 'Maxim' cannot be
taken exactly as the equivalent of Nyaya, but
adopted it because many great scholars had
already done so (Colonel G.A.Jacob, 1911).
Nyaya has a range of meanings from maxim to
reason and logic, even to justice and common
sense. In this case, an ambiguity is preserved
by the commentators as to whether Nyaya
means reasoning or a maxim.
The two meanings are related with each
other; in such a way that reasoning proceeds
through the critical application of maxims. The
term Nyaya in broad, general, and abstract
sense is nothing but reasoning; but when made
narrow, particular, and concrete, it becomes a
maxim. Both senses are relevant to the
interpretation of the verse. Hence the term
Nyaya is to be understood with its different
interpretations and usefulness in Ayurveda. In
this paper, an attempt has been made to review
the concept and utility of Nyaya which leads to
its relevance in ayurveda.
Brief History of Nyaya
Nyayas (maxims) are specifically used
when characterizing a situation. Explanation of
Nyaya is found from Vedic period to Purana,
Upanishad, Kavya, Darshana etc. Ayurveda,
being the Upaveda of Atharvaveda, also
explains various maxims to enlighten their
treatise and for the easy understanding of the
topics. As these maxims are commonly used by
the people, Ayurvedacharyas found it as an
easy tool for the clarification of the views what
they want to put forth in their Sutras. Later the
commentators of these Sutras integrated a
number of Nyayas to explore the exact meaning
of the actual verses.
The Nyayas are of two types: (Mahesh Vyas,
2013)
1) Loukika Nyaya
2) Shastriya Nyaya.
Loukika Nyayas are the one which are used by
the common public in day today life where as
Shastriya Nyayas are the one which are used by
the authors of the treatise to explore their
concepts. Most commonly by using the
meaning and gist of Loukika Nyaya, the
Shastriya Nyayas were put forth by the
Granthakaras (Mahesh Vyas, 2013). The
Nyayas like Dandapoopa Nyaya,
Munjadisheekoddharana Nyaya,
Simhavalokana Nyaya, Sthalipulaka Nyaya,
Shakhachandra Nyaya, Kupamanduka Nyaya
etc are commonly used in literature as well as
day to day life (Mahesh Vyas, 2013; Nyayavali
– Sanskrit maxims and proverbs; Colonel
G.A.Jacob, 1911). The purpose of Nyaya in
Veda, Upanishad, Darshana or in Sanskrit
literatures is to beautify the literature. In
Ayurveda, maxims were preferred to
understand the hidden concepts clearly, to
determine various diseases, for differential
diagnosis of the diseases, to administer
different treatment modalities and to use
various drugs in treatment (Vyas MK, Dwivedi
R., 2014).
Definition of the term Nyaya with its
interpretations:
• Mimamsa Nyaya Prakasanam, interpreted
Nyaya as the Tatva (truth) with logic
(Vettinad Sreedharan Nair, 1989).
• An important rule of interpretation in Hindu
law from the Yajnavalkyasmriti (Y.S.) deals
with how to resolve the situation in which
two authoritative rules contradict one
another. There it is mentioned that when
there is a conflict between two Smrti texts,
Nyaya (maxim) is stronger than Vyavahara
(practice) (Donald R. Davis, Jr., 2007).
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• In the commentary, Voeramitrodaya at
Dharmakosa Varnasramadharmakanda,
1.85, stated that Nyaya means reasoning
that establishes the scope of each respective
rule (Donald R. Davis, Jr., 2007).
• Other commentaries like such as Mitaksara,
and Apararka at Dharmakosa
Varnasramadharmakanda, 1.82 and 1.84,
respectively, connect Nyaya with specific
maxims of the grammatical and Mimamsa
traditions that are used to resolve conflicts
between rules. (Donald R.Davis, Jr., 2007)
• In different dictionaries and books, Nyaya
is interpreted with many meanings. Some of
them are
a. That into which a thing goes back
i.e., an original type, standard,
method, rule, a general or universal
rule, model, axiom, system, plan,
right or fit manner or way, fitness,
propriety (Monier Monier Williams,
1951).
b. A law suit, legal proceeding,
judicial sentences, judgement
(Monier Monier Williams, 1951).
c. A logical or syllogistic argument or
inference (Monier Monier Williams,
1951).
d. A system of philosophy delivered
by Gautama (Monier Monier
Williams, 1951).
e. Likeness, analogy, a popular maxim
or apposite illustration (Monier
Monier Williams, 1951).
• In a compilation of Nyayas, it is explained
that the Nyayas can be dealt under three
distinct heads, and are either Illustrations
(Dristanta), Rules, or principles (as in the
case of Paribhasas), Topics (Adhikaras) (as
in the case of the Kapinjala Nyaya)
(Colonel G.A.Jacob, 1911).
• Upama (resemble or likeness or simile),
Udhaharana (example), Drishtantha
(Illustrations) etc. are the Swarupa Nyayas
(form or shape of Nyayas) (Aswin, 2003).
SOME IMPORTANT NYAYAS
EXPLAINED IN AYURVEDIC CLASSICS
In Samhitas, we can see an abundant use of
Nyaya for the clarification of their verses. The
commentators also used it in a large number.
Some of the important Nyayas explained in
Ayurvedic classics are
Kakadanta Pareeksha Nyaya
It is the maxim of the examination of a
crow's teeth (Colonel G.A.Jacob 1911;
Nyayavali – Sanskrit maxims and proverbs). It
is used to denote any useless and manifestly
fruitless task (Nyayavali – Sanskrit maxims and
proverbs). Kaakadanta means the teeth of a
crow. Actually, there are no teeth for a crow.
So, examining a crow‟s teeth is a useless and
fruitless task. Some other Nyayas which give
the similar meaning are Vandhyaa Maithuna
Nyaya, Jala Taadana Nyaya, Sikataa Taila
Nyaya, Pavana Taadana Nyaya, Carvita
Carvana Nyaya, etc. (Aswin, 2003). Acharya
Cakrapani, while explaining the necessity of
specifying the subject and object of the science
in the very beginning of the chapter, quoted
that; Intelligent people are not motivated
towards the study of something indistinct like
„ka’, „ca’, „ta’, „pa’, etc., nor even towards
something distinct but useless like examination
of the teeth of a crow (Kakadanta Pareeksha
Nyaya). It is, therefore, necessary to specify the
subject and object of the science in the very
beginning. As it has been said, “people, whose
efforts are slackened due to the ignorance of
the subject and the object of the exposition, do
not care to study even a small treatise.”
(Acharya YT, 2013; Ram Karan Sharma &
Vaidya Bhagwan Dash, 2006). Here with the
help of this Nyaya, Chakrapani highlights the
uselessness of a Shastra, if the subject and the
object are not mentioned.
Go-Balivarda Nyaya
It is the maxim of the cattle and the bull
(Colonel G.A.Jacob, 1911; Nyayavali –
Sanskrit maxims and proverbs). The origin of
the maxim lies in this that the word cow
signifies both a male cow and a female cow;
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but ordinarily it is used in the sense of a female
cow; and a different word “bull" is used to
mean a male cow to distinguish it from the
female cow. Similarly the ordinary acceptance
of a word is not always what it strictly or
derivatively signifies (Nyayavali – Sanskrit
maxims and proverbs). Similar explanation is
found in Brahmana Vasishta Nyaya and
Brahmana- Parivraajaka Nyaya (Aswin,
2003). For deriving the meaning of the word
Anantapaaram, Acharya Cakrapani used this
Nyaya (Acharya YT, 2013). The word meaning
of Paaram is boundary or to reach the end
(Monier Monier Williams, 1951). Aparam
means having nothing beyond or after (Monier
Monier Williams, 1951). Anantha means
endless or boundless and Anantapaaram‟s
word meaning is of boundless width (Monier
Monier Williams, 1951). But with the help of
Gobalivarda Nyaya, we get the meaning of
Param as Aadi/beginning. Thus Anantaparam
can be understood as without Aadi and Anta
(without origin and end). Here the ordinary
acceptance of a word is not followed, but the
meaning is derived out through the Nyaya.
In the context of explaining the Malayanani
(excretory orifices), to clarify the meaning of
the word dushta, Acharya Cakrapani and
Acharya Gangadhara have used this Nyaya
(Acharya YT, 2013; Kaviraja Shree
Narendranath Sengupta & Kaviraja Shree
Balaichandra Sengupta, 2009). It is said that
Malaayana get affected by the dushti and
Maatradhikyata of Mala. Dushti is of two types
by Adhikya and Ksheenata. In this context,
Adhikya (increase) is mentioned. Here
Gobalivarda Nyaya is taken to derive the
contextual meaning of the word Dushta as
Ksheena (decrease). Likewise, Acharya has
used this Nyaya in several occasions where
there is a need of deriving a significant
meaning other than an ordinary sense of
meaning.
Go Dohana Nyaya
This is the simile of the milk-pail. A person
performing Yagna who wishes for cattle must
bring the water for Yagna in a milk-pail. But
that is not done in other cases. The Godohana
is therefore used as an illustration of something
which is occasionally, and not universally,
connected with an act or performance as an
essential part of it (Colonel G.A.Jacob, 1911).
In the context of types of causative factors of
diseases, Acharya Gangadhara (Kaviraja Shree
Narendranath Sengupta & Kaviraja Shree
Balaichandra Sengupta, 2009) used Godohana
Nyaya, while explaining one of the factor
Parinama (seasonal vagaries), for the
clarification of Subhaasubha Karma Phala
(result of good and bad deeds). With this
Nyaya, Acharya Gangadhara says that it is
occasional that the Subhaasubha Karma (good
and bad deeds) or Dharmadharma Phala
(results of righteous and unrighteous deeds)
may be having Kaalaantra Phala (delayed
effects) or Sadhya phala (immediate effect), it
is not universal to be Kaalaantra Phala
(delayed effect), it can be Sadhya phala
(immediate effect) also. Acharya used this
Nyaya in occasions where something is
illustrated occasionally and not universally.
Shilaputraka Nyaya
This is the maxim of a big stone is made
into small pieces. Shila means a stone or rock.
Putra means son (Monier Monier Williams,
1951). This Nyaya means when a big stone is
made into small pieces, though the size differs
from big to small, their quality will be the same
(Mahesh Vyas, 2013). While explaining the
evolution theory, this Nyaya has been used.
Ayurveda accepts the production of the
universe begins with Avyakta which is having
three basic qualities like Satva, Raja and Tama.
From this Mahat is produced and then the
Ahankara which is of three types. From these,
eleven Indriyas (sense organs) and the five
basic elements has been produced. All the later
products too have three basic qualities, though
named separately. The Avyakta, Mahan etc
though explained separately but basically
produced out from similar things that is
Trigunas/ three basic qualities. (Acharya Y.T.,
2012; Mahesh Vyas, 2013). Thus with the help
of this Nyaya, Acharya find a clear cut
explanation of evolution theory in Ayurveda.
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Bhrtyavat Nyaya
This Nyaya means a servant who is
dedicated to his master, do the Karya of the
master, and will not do his own Karya which is
unfavourable to the master. Acharya
Arunadatta while explaining the Madhu guna
discusses about the Yogavahi nature of Madhu,
using this Nyaya (Bhisagacharya Harishastri
Paradkar, 2009). Here Acharya explains that
Yogavahi nature of the Madhu is just like the
servant, when it is added with Madanaphala, it
accentuate the action of Madanaphala ie,
Vamana (emetic), leaving its property as
Vamana nivaraka. When Madhu is added with
Haritaki, it accentuate the action of Haritaki
i.e., Virechana (purgative), leaving its property
Sthambana. This all shows the Yogavahi nature
of Madhu. Thus, with the help of this Nyaya,
Acharya beautifully explained the Yogavahi
guna.
CONCLUSION
Nyaya in a broad and general sense is
reasoning, but when made narrow and
particular, it becomes a maxim. Both senses are
relevant to the interpretation of the verse. They
are used for resolving the conflict between the
rules with logic and reasoning. It is cited on the
basis of Drishtanta, Paribhasas and Adhikaras.
It is the tool used for reasoning as well as a
maxim which is very much relevant for the
interpretation of the Tantra. Nyaya is one
important tool used by the Ayurvedacharyas to
resolve and understand the Tantra. One can get
the superficial knowledge of the tantra but the
Goodharthas (hidden meanings) of those verses
can be understood by using various Nyayas.
Ayurveda texts are scientific texts, which not
only explains about medicines, but also
mentions about every pinch of knowledge in
this world. It will be a difficult task to present it
in a beautiful manner, hence Nyayas are used.
By reading the verses in the Ayurvedic texts, it
helps to develop the interest in students to
understand and study the concept of the
Ayurveda like the interpretation of term Dusta,
Yogavahi nature of Madhu etc. Nyayas are used
to convey the ideas of the author easily and
clearly so that even an Alpa buddhi (less
intelligent) person can understand the concept
without any difficulty. Research works on the
subject Nyaya and its relevance should be
invited.
ACKNOWLEDGEMENT
We acknowledge Dr. Akhilesh Shukla,
Assistant professor, Dept. of Samhita, Sanskrit
and Siddhanta, Amrita School of Ayurveda,
Kollam for the help during the preparation of
the article as well as for the suggestions to
improve the article.
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Source of Support: NIL Conflict of Interest: None Declared
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CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA
TANTRAYUKTI
Minu Chandran1*, Haroon Irshad
2, Jaya Shankar Mund
3
1PG Scholar, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Clappana.P.O.,
Karunagapalli, Kollam, Kerala, 690525, India 2Assistant Professor, Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, 690525, India 3Professor & H.O.D., Dept of Samhita, Sanskrit & Siddhanta, Amrita School of Ayurveda, Vallickavu,
Clappana P.O., Kollam Dist, Kerala, 690525, India
*Corresponding Author: E-mail: [email protected]
Received: 14/10/2015; Revised: 05/12/2015; Accepted: 15/12/2015
ABSTRACT
The effort to acquire knowledge is necessary for the growth and development of human culture.
Every branch of knowledge in the course of its transmission from generation to generation acquires a
unique mode of expression and evolves a specific methodology to explain the concept to the learner.
In Ayurveda, a sound knowledge of this methodology i.e. “Tantrayukti” is a desideratum for the
exposition of the subject and its understanding. While going through Samhita (ancient ayurvedic
classics),it can be found that some points are only implicit or some are mentioned as a pointer and
some may even raise doubts in the mind of the scholar. Here lies the importance of Tantrayukti,
which are used for the construction of classical texts. One should interpret the Samhita with the help
of these Tantrayukti to understand the science in an apparent way. Pradesa Tantrayukti is one among
the 40 Tantrayukti explained by different Acharyas. It is widely used by our Acharyas while
constructing the Samhita so that they can make it concise and precise. Even in the field of research,
we are using the logic of Pradesa Tantrayukti knowingly or unknowingly. This review article
highlights the importance of Tantryukti in exploring the Samhitas. Also, the paper stresses the utility
of Pradesa Tantrayukti, in understanding the concepts in classical texts and applicability in research.
KEY WORDS: Tantrayukti, Pradesa Tantrayukti, Samhita
Review Article
Cite this article:
Minu Chandran, Haroon Irshad, Jaya Shankar Mund (2015),
CONCEPT OF TANTRAYUKTI WITH SPECIAL EMPHASIS ON PRADESA TANTRAYUKTI,
Global J Res. Med. Plants & Indigen. Med., Volume 4(12): 253–258
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
INTRODUCTION
Ayurveda, the most ancient medical science
deals with the preventive and curative aspects
of disease by its own principles and approach.
In Ayurveda, Samhitas are like treasures of
knowledge which should be interpreted
scientifically to get correct knowledge. The
theoretical knowledge and its practical
application are considered to be the two wheels
of the chariot of science (Acharya Y T, 2013).
It is important to interpret the cardinal
principles of Ayurveda logically and
scientifically. But it is not easy to understand
these principles by everyone as some are
hidden, partially expressed or explicitly
mentioned so as to make the treatise concise,
clear and precise. For this Shastrakaras
(author of the text) must have used certain
methodology, one such methodology is
Tantrayukti. Understanding of these techniques
are inevitable for the deeper study of Ayurveda.
Pradesa Tantrayukti, one among the 40
Tantrayukti, is important as we can consider
the whole Samhita is constructed by this logic.
But in the long run on path of education and
research in Ayurveda, the necessity and utility
of tantrayukti is the most ignored part. Hence
this study has been undertaken to explain the
utility of tantrayukti by giving special emphasis
to Pradesa Tantrayukti.
Meaning of the word Tantrayukti
Tantrayukti is defined as the methodology
and technique that enables one to compose and
interpret scientific treaties correctly and
intelligently. In other words, it stands for the
systematic approach to a scientific subject and
it is this that enables one to elucidate clearly the
matter on hand (N.E. MuthuSwami, 1976). The
Tantrayukti can be considered as “tantrasya
yukti”. The word Tantra is derived from
“tanyatetanotianenaitiva” (Raja Radha Kanta
Deva 1967) or from “tanuvistaare”, from
which the meaning obtained, is the detailed
knowledge of the subject which can be
elaborated in detail (O.P.Upadhyaya, 2009).
The word Yukti is derived from the word that
means “that which protects the concepts and
nourishes its meaning” (O.P.Upadhyaya, 2009).
Acharya Dalhana explained Tantrayukti as
Tantra is that which protects the body.
Treatises in fact; protect the corpus of science
by protecting the theory of science (Acharya Y
T, 2013).
Reference of Tantrayukti in Ayurveda and
other literature
Tantrayukti is as ancient as the literature of
Ayurveda itself.
In Ayurveda literature, the first direct
reference to the word Tantrayukti is available
in Charaka Samhita. Dridhabala has
enumerated 36 Tantrayukti in Siddhisthana
(Acharya Y T, 2013). In Susruta Samhita, the
topic is explained in a full chapter and detailed
information is available regarding 32
Tantrayukti (Acharya Y T, 2013). Vagbhata
gives a list of 36 Tantrayukti in Ashtanga
Samgraha (Shivprasad Sharma, 2012) but one
cannot see the term Tantrayukti in
Ashtangahridaya. The important commentators
who have contributed to these doctrines are
Bhattara Harischandra, Chakrapanidatta,
Dalhana, Indu, Arunadatta and Gangadhara.
In non Ayurvedic literature the reference is
available from Koutilya’s Artha Shastra (R.P.
Kangle 1969) with a description of 32
Tantrayukti which is somewhat similar with
Susruta Samhita. Vishnudharmottapuranam-
6th
chapter of 3rd
Khanda of this book gives
references and definitions of 32 Tantrayukti
and has a resemblance with that of Koutilya’s
Artha Shastra. Yukti Deepika- An anonymous
commentary on Sankhyakarika also mentions
about 24 Tantrayukti, of which 5 are very much
different and new (Ashwini V. Junjarwad,
2007).
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Table: 1 Tantrayuktis mentioned by different Acharyas
Sl.No Charaka
Sushruta
Koutilya Vishnudharmottapurana
Charakanyasa
1. Adhikarana Adhikarana Adhikarana Adhikarana Adhikaranaa
2. Yoga Yoga Vidhana Yoga Yoga
3. Hetwartha Padartha Yoga Padartha Hetwartha
4. Padartha Hetwartha Padartha Hetwartha Padartha
5. Pradesa Uddesha Hetwartha Uddesha Uddesha
6. Uddesha Nirdesha Uddesha Nirdesha Nirdesha
7. Nirdesha Upadesha Nirdesha Upadesha Atidesha
8. Vakyasesha Apadesha Upadesha Apadesha Upadesha
9. Prayojana Pradesa Apadesha Pradesa Apadesha
10. Upadesha Atidesha Atidesha Atidesha Pradesa
11. Apadesha Apavarga Pradesha Apavarga Nirnaya
12. Atidesha Vakyashesha Upamana Vakyashesha Arthapatti
13. Arthapatti Arthapatti Arthapatti Arthapatti Vakyashesha
14. Nirnaya Viparyaya Samshaya Prasanga Prayojana
15. Prasanga Prasanga Prasanga Ekanta Prasanga
16. Ekanta Ekanta Viparyaya Anekanta Ekanta
17. Naikant Anekanta Vakyashesha Poorvapaksha Anaikanta
18. Apavarga Poorvapaksha Anumata Nirnaya Viparyaya
19. Viparyaya Nirnaya Vyakhyana Vidhana Apavarga
20. Poorvapaksha Anumata Nirvachana Viparyaya Poorvapaksha
21. Vidhana Vidhana Nidarshana Atikrantavekshan Vidhana
22. Anumata Anagatavekshana Apavarga Anagatavekshana Anumata
23. Vyakhyana Atikrantavekshan Swasanjna Samshaya Samshaya
24. Samshaya Samshaya Poorvapaksha Ativyakhyana Vyakhyana
25. Atetaveksha Vyakhyana Upamana Anumata Pariprashna
26. Anagatveksha Swasanjna Ekanta Swasanjna Vyakarana
27. Swasanjna Nirvachana Anagatavekshana Nirvachana Ateetaveksha
28. Uhya Nidarshana Atikrantavekshan Dristanta Anagataveksh
29. Samucchaya Niyoga Niyoga Niyoga Swasanjna
30. Nidarshana Vikalpa Vikalpa Vikalpa Uhya
31. Nirvachana Samucchaya Samucchaya Samucchaya Samucchaya
32. Sanniyoga Uhya Uhya Uhya Nidarshana
33. Vikalpana Nirvachana
34. Pratyutsar Niyoga
35. Uddhar Vikalpa
36. Sambhava Pratyutsar
37. Uddhar
38. Sambhava
39. Vyutkrant
Abhidana
40. Hetu
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Utility and importance of Tantrayukti
All the Acharyas have explained about the
need and utility of Tantrayukti from which one
can understand its importance.
Any theory has two basic aspects, one
dealing with the entities it accepts and the other
dealing with the linguistic organization of
theoretical statements. In Shastras, these two
entities are fulfilled with the help of
Tantrayukti. The main purpose of Tantrayukti
is Vakya yojana (connecting the sentences to
obtain correct meaning e.g.:-Yoga, Uddesa,
Nirdesa) and Artha yojana (clarification and
appropriation of hidden ideas.eg:- Adhikarana,
Padartha) (Shivprasad Sharma, 2012).
The appropriate meanings of words and
statements which are briefly made, which have
more meanings than one, which have been used
cleverly, which give ambiguous meanings etc.
can be determined with good knowledge of
Tantrayukti (N.E MuthuSwami, 1976).
Tantrayukti is also helpful in contradicting the
false statements made by opponents and to
establish one’s own view (Acharya Y T, 2013).
Charakacharya says, by knowing Tantrayukti
not only one can understand the Ayurvedic texts
but also the other texts in the universe (Acharya
Y T, 2013).
While going through the Samhitas one
could understand some points are Avyakta
(unclear), Lesokta (briefly explained), Leena
(hidden), Vyatyasa (difference in opinion) etc.
But all these points are to be made clear and
understood by an intelligent physician with the
help of Tantrayukti (Shivprasad Sharma, 2012).
By citing the importance of Tantrayukti in
understanding Samhitas, Acharya Charaka has
stated, even studying various Samhitas, a
physician does not grasp their ideas without the
knowledge in Tantra yukti, as one does not
acquire wealth on the loss of fortune (Acharya
Y T, 2013). Even Acharya Susruta has
considered Tantrayukti Adhyaya as one among
the four Tantrabhooshana chapters and other
three being the Rasabhedavikalpa,
Svasthavrutta, Dosabhedavikalpa which can be
considered as the core of Ayurveda (Acharya Y
T, 2013).
Pradesa tantrayukti
The word Pradesa in Sanskrit is derived
from “pupradisyateiti” (Raja Radha Kanta
Deva, 1967). Meaning of Pradesa can be
considered as pointing out, showing, indication,
and direction (Monier Monier- Williams,
1993).
Definition of Pradesa Tantrayukti according
to different Acharyas
1. Pradesa (extension of past to the present):
when some present idea is supported by the
past facts it is known as Pradesa such as
This surgeon had extracted the Shalya
(foreign body) of Devadatta. Hence, he
would do similarly in the case of
Yajnadatta (Acharya Y T, 2013).
2. Partial statement (stating only some aspect)
of the topic which can’t be wholly exposed
because of its extensiveness is known as
Pradesa.
Ex: Anupana is described partially with
reference to those which are most
commonly used and the others are to be
inferred by scholar (Acharya Y T, 2013).
3. When it is difficult to provide a full account
of something, authors give a partial
account. Here the reader is supposed to
understand the rest too from the partly
provided information. For example, in
Ashtanga hrdaya Sootrasthana 5/11, it is
mentioned as, “So far the groups of liquid
substances such as that of water, milk,
sugarcane juice, etc. are briefly explained”.
So on applying Pradesa Tantrayukti the
rest should be understood (Pt.Hari Sadasiva
Sastri Paradakara, 2012).
4. Neelamegha defines Pradesa as elaborating
a brief statement made at a particular place
with details from other places (N.E Muthu
Swami, 1976).
Hence, we can understand Pradesa
Tantrayukti as, substantiating the present idea
with past evidence or stating a subject partially
due to the extensiveness of it.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
Importance of Pradesa Tantrayukti in
understanding Samhitas
Sankshepata or brevity of expression is one
of the salient features of all ancient classics.
Many implications and inferences were left off
for the intelligent reader to derive for himself.
Elaboration can thus be avoided.
Samhitas itself are the best example for
Pradesa Tantrayukti as many matters are only
guided by Acharyas, the rest is the duty of the
scholar to understand. It gives the
responsibility to the scholar, to use their
intellect to understand the untold matters of a
particular subject. Also the reader is free to use
his intellect and logic to incorporate the extra
part according to the situation.
Even though there are hundreds of diseases
which cannot be even named, only limited
numbers of chapters are explained by Acharya
Charaka in Nidana Sthana. The Sthana is
meant for the diagnosis of not merely eight
diseases, but for all kinds of disorders that are
prevalent today. By using the logic Pradesa
Tantrayukti, Acharya had discussed some of
the diseases and its nidana panchaka, through
which the rest should be understood by the
scholar. So those who know about this logic,
will never get a doubt, whether the diseases,
which are prevalent today are discussed in
Samhitas or not.
Vatajananatmajavikaras are 80, but it can
be innumerable which should be understood
with the help of Pradesa Tantrayukti (Acharya
Y T, 2013).
Dashemani (Acharya Y T, 2013) are the
aggregation of 10 sample drug acting in the
same way. But it does not mean there are no
such other dravyas that have the same action.
Acharya has stated some examples, with the
help of these examples; the scholar can use the
rest in practice.
If we go with the definition of Pradesa
Tantrayukti of Susruta Samhita i.e. the present
hypothesis is supported by adopting the past or
previous data, it has got a great importance in
the field of management. For example, it has
been quoted that by using Brahma Rasayana
the Maharshis like Vaikhanasa and Balyakhilya
got strength and longevity (Acharya Y T,
2013). If this can be used in the present era, it
has to produce the same effect. The Pradresh
Tantrayukti explains that the medicaments or
the principles which were established
previously for the treatment of ailments will be
effective in future also for the management of
similar conditions.
Applicability in Research
It is difficult to carry out a research work in
the whole population or a big population.
Hence, one should select a sample from the
population for the purpose of the study. Here
also due to extensiveness we are leaving the
whole population and conducting the study in a
sample and applying it to the whole population.
Here the researcher is using the Pradesa
Tantrayukti to apply the result obtained from
the sample to the whole population.
In research, the results of the previous
studies are taken as evidence for the present
study. For example, the clinical experiments
should be supported by the results of the
preclinical study. The method of supporting the
recent study with the results from earlier
studies can be considered as one of the
applications of Pradesa Tantrayukti.
CONCLUSION
Tantrayuktis are important and essential
techniques to grasp the true meaning of the
Samhitas. They help to read between the lines
and act as tools in different areas of research.
Pradesa Tantrayukti is one of the important
Tantrayukti using which the Samhitas are
made. It is one of the technical tools that help
to decode the Indian scientific texts which are
mainly in the form of verses. It is the
responsibility of the scholars to expose such
significant concepts stored in the treasure house
of knowledge.
Global J Res. Med. Plants & Indigen. Med. | Volume 4, Issue 12 | December 2015 | 253–258
Global Journal of Research on Medicinal Plants & Indigenous Medicine || GJRMI ||
ACKNOWLEDGEMENT
We acknowledge Dr. Akhilesh Shukla,
Assistant professor, Dept. of Samhita, Sanskrit
and Siddhanta, Amrita School of Ayurveda,
Kollam for the help during the preparation of
the article as well as for the suggestions to
improve the article.
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Source of Support: NIL Conflict of Interest: None Declared
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