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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

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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*  

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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 * 

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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.

 

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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. 

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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. 

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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&

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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.

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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.

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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;

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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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18  

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