AIAPGET Points
- Acharya Sushruta has enumerated 32 Tantra Yuktis in Chapter 65 of Uttara Tantra – Tantra Yukti Adhyaya.
- Tantrayukti Prayojana are two – Vakya Yojana and Artha Yojana.
- Samasa Vachana is Uddesha.
- Vistara Vachanam is Nirdesha.
- Prakrutasya Atikrantena Sadhanam is Pradesha.
- When the present event is substantiated with the help of a future event, it is called Atidesha.
- Arriving at a conclusion of a topic or concluding it by saying it again is called Prasanga.
- A statement made indicating an earlier reference is called Atikrantavekshana.
- Ubhaya Hetu Darshanam is Samshaya.
- Any statement which furnishes details or commentary is Vyakhyana.
- Giving a Drstanta to understand something in a better way is Nidarshana.
- A statement which does not indicate definiteness on all occasions is called Anekanta.
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The 65th chapter of Uttaratantra of Sushruta Samhita is named as Tantrayukti Adhyāya. This chapter deals with Literary Techniques.
अथातस्तन्त्रयुक्तिमध्यायं व्याख्यास्यामः ||१||
यथोवाच भगवान् धन्वन्तरिः ||२||
We will now expound the chapter on Tañtrayukti – Literary techniques; as revealed by the venerable Dhañvañtari.
Tantrayukti nama: Names of the techniques
द्वात्रिंशत्तन्त्रयुक्तयो भवन्ति शास्त्रे |
तद्यथा- अधिकरणं(१), योगः(२), पदार्थः(३), हेत्वर्थः(४), उद्देशः(५), निर्देशः(६), उपदेशः(७), अपदेशः(८), प्रदेशः(९), अतिदेशः(१०), अपवर्जः(११), वाक्यशेषः(१२), अर्थापत्तिः(१३), विपर्ययः(१४), प्रसङ्गः(१५), एकान्तः(१६), अनेकान्तः(१७), पूर्वपक्षः(१८), निर्णयः(१९), अनुमतं(२०), विधानम्(२१), अनागतावेक्षणम्(२२), अतिक्रान्तावेक्षणं(२३), संशयः(२४), व्याख्यानं(२५), स्वसञ्ज्ञा(२६), निर्वचनं(२७), निदर्शनं(२८), नियोगः(२९), विकल्पः(३०), समुच्चयः(३१), ऊह्यम्(३२) इति ||३||
Tantrayuktis are thirty two in this science (in Suśruta Samhita) such as –
- Adhikarana,
- Yoga,
- Padārtha,
- Hetvartha,
- Uddeśa,
- Nirdeśa,
- Upadesa,
- Apadeśa,
- Pradeśa,
- Atideśa,
- Apavarga,
- Vākyaśeśa,
- Arthāpatti,
- Viparyaya,
- Prasanga,
- Ekāñta,
- Anekāñta,
- Pūrvapakşa,
- Nirnaya,
- Anumata,
- Vidhāna,
- Anāgatāvekşana,
- Atikrāñtavekşana,
- Samsayā,
- Vyākhyāna,
- Svasamjñā,
- Nirvacana,
- Nirdeśa,
- Niyoga,
- Vikalpa,
- Samucchaya, and
- Uhya
Prayojana – purpose of the techniques
अत्रासां तन्त्रयुक्तीनां किं प्रयोजनम्? उच्यते- वाक्ययोजनमर्थयोजनं च ||४||
One may have a question – ‘what is the utility or purpose of these tantra yuktis?’
The answer for this question is –
- Vakya Yojana – for arrangement of sentences in a proper way and
- Artha Yojana – deriving correct meanings
भविन्तचात्रश्लोकाः
असद्वादिप्रयुक्तानां वाक्यानां प्रतिषेधनम् |
स्ववाक्यसिद्धिरपि च क्रियते तन्त्रयुक्तितः ||५||
व्यक्ता नोक्तास्तु ये ह्यार्था लीना ये चाप्यनिर्मलाः |
लेशोक्ता ये च केचित्स्युस्तेषां चापि प्रसाधनम् ||६||
यथाऽम्बुजवनस्यार्कः प्रदीपो वेश्मनो यथा |
प्रबोधस्य प्रकाशार्थं तथा तन्त्रस्य युक्तयः ||७||
Some verses here-
Tantrayuktis make the below mentioned things possible –
- to negate the wrong sentences and statements put forth by the opponents in the debate and
- to establish one’s own sentences and statements as correct
Tantrayuktis also help in clarifying the meanings of words and sentences which are –
– either clear, but brief or
– not clearly explained or concealed,
– incorrect or
– very succinct
Analogy – The sun is very important for the lotus pond because it helps the lotus buds to bloom. The lamp is very important to a house since it helps in dispelling the darkness. Similarly, the Tantrayuktis are important for the texts (and also learners) since it helps to illuminate the text in true perspective.
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Adhikaraņa – topic / subject concerned
तत्र यमर्थमधिकृत्योच्यते तदधिकरणं; यथा रसं दोषं वा ||८||
Adhikarana means – ‘the topic or subject of concern now’. Example – mention of Rasa, Dosha etc.
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Yoga – Arrangement / joining
येन वाक्यं युज्यते स योगः |
यथा-
‘तैलं पिबेच्चामृतवल्लिनिम्बहिंस्राभयावृक्षकपिप्पलीभिः |
सिद्धं बलाभ्यां च सदेवदारु हिताय नित्यं गलगण्डरोगे’ |
इत्यत्र तैलं सिद्धं पिबेदिति प्रथमं वक्तव्ये तृतीयपादे सिद्धमिति प्रयुक्तं, एवं दूरस्थानामपि पदानामेकीकरणं योगः ||९||
Yoga – Yoga means proper arrangement of words such that they give a clear meaning (when used together).
Example –
Let us assume that, in a given verse, the words ‘taila should be consumed’ has been used in the first line of the verse.
The term ‘siddha’ which means ‘prepared’ is found to be mentioned in the third line of the verse.
It is necessary to bring all these words together and make a proper arrangement (Yoga) so as to obtain their correct meaning.
Now, the re-arranged sentence (arrangement of words) would be – ‘prepared taila should be consumed’.
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Padārtha – implied meaning
योऽर्थोऽभिहितः सूत्रे पदे वा स पदार्थः पदस्य पदयोः पदानां वाऽर्थः पदार्थः; अपरिमिताश्च पदार्थाः |
यथा- स्नेहस्वेदाञ्जनेषु निर्दिष्टेषु द्वयोस्त्रयाणां वाऽर्थानामुपपत्तिर्दृश्यते, तत्र योऽर्थः पूर्वापरयोगसिद्धो भवति स ग्रहीतव्यः; यथा- ‘वेदोत्पत्तिमध्यायं व्याख्यास्याम’ इत्युक्ते सन्दिह्यते बुद्धिः- कतमस्य वेदस्योत्पत्तिं वक्ष्यतीति, यतः ऋग्वेदादयस्तु वेदाः; ‘विद विचारणे, विद्लृ लाभे,’ इत्येतयोश्च धात्वोरनेकार्थयोः प्रयोगात्, तत्र पूर्वापरयोगमुपलभ्य प्रतिपत्तिर्भवति- आयुर्वेदोत्पत्तिमयं विवक्षुरिति; एष पदार्थः ||१०||
The ‘proper meaning (artha)’ conveyed by either a sentence or word (pada) is called Padartha. The meaning (artha) of one, two or more words (pada) is called Padartha.
Padarthas i.e. meanings of words are sentences are unlimited. Example – in the words (which describe the herbs) mentioned in the formulae of sneha, sweda, anjana – two or three possible meanings are possible.
Among these, we should only accept the one which becomes relevant in relation to the earlier and later statements as correct.
Another example – When it is said – ‘we will now expound the origin of the Veda (as said in Sutra Sthana ¼)’ one would get a doubt so as to which Veda is the statement being made about. This is because Rigveda etc. are known as Vedas. The term ‘Veda’ is derived from the verbal roots vid (to know) and video (to obtain). These two verbs have been used in many other meanings also.
Considering the description in the text, we can get a clarity that it is ‘Ayurveda’ which is being expounded now.
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Hetvartha – extension of reasoning
यदन्यदुक्तमन्यार्थसाधकं [१] भवति स हेत्वर्थः |
यथा- मृत्पिण्डोऽद्भिः प्रक्लिघते तथा माषदुग्धप्रभृतिभिर्व्रणः प्रक्लिघत इति ||११||
Substantiating a statement with the help of another simile or analogy made elsewhere is called Hetvartha.
Example – The ball of the mud becomes moist by water. Similarly, the wound becomes moist greatly when excessive masa, dugdha etc. are used / consumed. (Here, the simili of mud and water used elsewhere is used to explain and substantiate the wound getting moist by use of certain foods.)
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Uddeśa – cryptic statement
समासवचनमुद्देशः |
यथा- शल्यमिति ||१२||
Uddesa – A cryptic or brief statement which is made is called as Uddesa. Example – Salya.
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Nirdeśa – eloboration
विस्तरवचनं निर्देशः |
यथा- शारीरमागन्तुकं चेति ||१३||
Nirdesa – Elaborating or furnishing further details of what has been stated in Uddesa is called Nirdesa. Example – telling ‘Salya is of two kinds i.e. saririka and agantuka’.
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Upadeśa – Injunction, mandate
एवमित्युपदेशः |
यथा- ‘तथा न जागृयाद्रात्रौ दिवास्वप्नं च वर्जयेत्’ इति ||१४||
Upadesa – Upadesa is a mandate or injunction which needs to be compulsorily followed.
Example – The statements like ‘the person should not keep awake at nights and should avoid sleeping during day time’ are Upadesa. (These injunctions are mandatory for everyone to follow, without any exemption).
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Apadeśa – adducement of reason
अनेन कारणेनेत्यपदेशः, यथाऽपदिश्यते-
मधुरः श्लेष्माणमभिवर्धयतीति ||१५||
Apadesa – A statement which is made to indicate a specific reason is called Apadesa.
Example – ‘Sweet increases Slesma’.
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Pradeśa – substantiating by similar past event
प्रकृतस्यातिक्रान्तेन साधनं प्रदेशः |
यथा- देवदत्तस्यानेन शल्यमुद्धृतं तथा यज्ञदत्तस्याप्ययमुद्धरिष्यतीति ||१६||
Pradesa – Substantiating a statement with the help of another similar event is called Pradesa.
Example – The statements like – ‘This man has removed salya (foreign body) from the body of Devadatta. Similarly, he will also remove the Salya from the body of Yajnadatta also.
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Atideśa – substantiating by a future event
प्रकृतस्यानागतस्य साधनमतिदेशः |
यथा- यतोऽस्य वायुरुर्ध्वमुत्तिष्ठते तेनोदावर्ती स्यादिति ||१७||
Atidesa – When the present event is substantiated with the help of a future event it is called Atidesa.
Example – Statements like – ‘When Vata moves in upward direction in his body, he becomes a patient of udavarta disease’.
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Apavarga – exception
अभिव्याप्यापकर्षणमपवर्गः |
यथा- अस्वेद्या विषोपसृष्टाः, अन्यत्र कीटविषादिति ||१८||
Apavarga – Any statement made, indicating an exception to the general rule, is called Apavarga.
Example – ‘Sudation should not be administered to the persons affected by visa – poison, except in Kitavisa – insect bite poison’.
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Vākyaśeşa – supplying the elipses
येन पदेनानुक्तेन वाक्यं समाप्येत स वाक्यशेषः |
यथा- शिरः पाणिपादपार्श्वपृष्ठोदरोरसामित्युक्ते पुरुषग्रहणं विनाऽपि गम्यते पुरुषस्येति ||१९||
Vakyasesa – Let us consider that an important word is missing from a sentence. Supplying / including that word which has not been mentioned in the sentence and completing the sentence is called Vakyasesa.
Example – When words indicating the parts of the body like head, hands, feet, flanks, back, abdomen, chest etc are enumerated, one should understand that all these relate to ‘purusa’ (man), in spite of the word ‘purusa’ not being mentioned there.
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Arthāpatti – logical implication
यदकीर्तितमर्थादापद्यते साऽर्थापत्तिः |
यथा- ओदनं भोक्ष्ये इत्युक्तेऽर्थादापन्नं भवति- नायं पिपासुर्यवागूमिति ||२०||
Arthapatti – If the meaning is implied from the statement which does not mention it, it is called Arthapatti.
Example – If the patient says that he will eat odana (boiled rice), the implied meaning of this statement is that he is not thirsty and hence does not have any desire for drinking yavagu (liquid gruel).
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Viparyaya – assuming the opposite
यद्यत्राभिहितं तस्य प्रातिलोम्यं विपर्ययः |
यथा- कृशाल्पप्राणभीरवो दुश्चिकित्स्या इत्युक्ते विपरीतं गृह्यते दृढादयः सुचिकित्स्या इति ||२१||
Viparyaya – A statement from which its opposite meaning is assumed is called viparyaya.
Example – Let us consider a statement – ‘It is difficult to treat the persons who are emaciated, weak and fearful’ helps us to assume and understand its opposite meaning in spite of it not being mentioned i.e. ‘It is easy to treat stout, strong and courageous persons’.
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Prasanga – conclusion by repetition
प्रकरणान्तरेण समापनं प्रसङ्गः, यद्वा प्रकरणान्तरितो योऽर्थोऽसकृदुक्तः समाप्यते स प्रसङ्गः |
यथा- पञ्चमहाभूतशरीरिसमवायः पुरुषस्तस्मिन् क्रिया सोऽधिष्ठानमिति वेदोत्पत्तावभिधाय, भूतचिन्तायां पुनरुक्तं- यतोऽभिहितं पञ्चमहाभूतशरीरिसमवायः पुरूष इति, स खल्वेष कर्मपुरुषश्चिकित्साधिकृत इति ||२२||
Prasanga – Arriving at a conclusion of a topic or concluding it by saying it again is called prasanga.
Example – In Sutra Sthana chapter 1 – Vedotpatti Adhyaya, a statement is made as – ‘Purusha (man) is the conglomeration of Panca Bhutas and Sariri. He is the subject of all treatments’. This statement is repeated again in Sarira Sthana, chapter 1 – Sarvabhuta Cinta adhyaya, wherein it is said – ‘Purusa is the union of Panca Mahabhuta and Sariri. It is he who is the subject of treatment’.
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Ekāñta – absolute /definite statement
(सर्वत्र)यदवधारणेनोच्यते स एकान्तः |
यथा- त्रिवृद्विरेचयति, मदनफलं वामयति(एव) ||२३||
Ekanta – A statement indicating definiteness on all occasions is called Ekanta.
Example – ‘Trivrt produces purgation. Madanaphala produces vomiting’.
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Anekāñta – indefinite statement
क्वचित्तथा क्वचिदन्यथेति यः सोऽनेकान्तः |
यथा- केचिदाचार्या ब्रुवते द्रव्यं प्रधानं, केचिद्रसं, केचिद्वीर्यं केचिद्विपाकमिति ||२४||
Anekanta – A statement which says either this way or another way i.e. it does not indicate definiteness on all occasions, it is called Anekanta.
Example – Some scholars say that Dravya is the most important. Some others opine that Rasa is the most important. Still others say that it is Virya which is the most important one. Yet others say that Vipaka is the most important one.
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Pūrvapakşa – questioning
आक्षेपपूर्वकः प्रश्नः पूर्वपक्षः |
यथा- कथं वातनिमित्ताश्चत्वारः प्रमेह असाध्या भवन्तीति ||२५||
Pūrvapakṣa – A statement which questions another statement is called Purvapaksa.
Example – ‘How are the four kinds of Vataja Pramehas (pramehas produced by vata) incurable?’
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Nirnaya – decision
तस्योत्तरं निर्णयः |
यथा- शरीरं प्रपीड्य पश्चादधो गत्वा वसामेदोमज्जानुविद्धं मूत्रं विसृजति वातः एवमसाध्या वातजा इति ||२६||
तथा चोक्तम्- कृत्स्नं शरीरं निष्पीड्य मेदोमज्जावसायुतः |
अधः प्रकुप्यते वायुस्तेनासाध्यास्तु वातजाः ||२७||
Nirnaya – A statement which is the reply for Purvapaksa indicating a decision is called Nirnaya.
Example – Replying to the question about the incurability of four kinds of Vataja Prameha, making a decisive statement as – ‘The aggravated vata torments the body. Next, this vata moving downward, getting associated with vasa, medas and majja, it causes elimination of urine in more quantity. Hence, four types of Vataja Prameha are incurable’.
Also – ‘Vata getting aggravated due to incompatible foods and activities troubles the entire body, gets associated with meda, majja and vasa and will also contaminate them, will move downwards into the urinary bladder, will contaminate the urine therein and eliminate the urine along with majja etc tissues. Therefore vataja pramehas are incurable.’
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Anumata – consent, approval
परमतमप्रतिषिद्धमनुमतम् |
यथा- अन्यो ब्रूयात्- सप्त रसा इति, तच्चाप्रतिषेधादनुमन्यते कथञ्चिदिति ||२८||
Anumata – Anumata means consent or taking approval of the opinion of others without disputing.
Example – According to some expert scholars, rasas i.e. tastes are seven in number. If this statement is not contradicted by other authorities or experts, then it is assumed to be accepted by everyone for some reason.
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Vidhāna – order of sequences
प्रकरणानुपूर्व्याऽभिहितं विधानम् |
यथा- सक्थिमर्माण्येकादश प्रकरणानुपूर्व्याऽभिहितानि ||२९||
Vidhana – A statement made in sequential order is called Vidhana.
Example – A statement enumerating the marmas located in the lower limb (sakti marma) and naming them in chronological order, like – ‘Sakti Marmas are eleven in number such as Ksipra, Talahrdaya etc.’ as stated in Susruta Sarira 6/6.
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Anāgatāvekşana – prospective reference
एवं वक्ष्यतीत्यनागतावेक्षणम् |
यथा- श्लोकस्थाने ब्रूयात्- चिकित्सितेषु वक्ष्यामीति ||३०||
Anagatāveksaṇa – A statement indicating future reference is called Anagataveksana.
Example – Acharya making a statement in the Sutra Sthana section as – ‘I will describe in Cikitsa Sthana’.
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Atikrāñtāvekşana – retrospective references
यत्पूर्वमुक्तं तदतिक्रान्तावेक्षणम् |
यथा- चिकित्सितेषु ब्रूयात्- श्लोकस्थाने यदीरितमिति ||३१||
Atikrañtāvekṣana – When a statement indicating an earlier reference is made, it is called Atikrantaveksana.
Example – Acharya making a statement in the Cikitsa Sthana section as – ‘that which has been described in the Sutra Sthana section…’
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Samsaya – doubtful statements
उभयहेतुदर्शनं संशयः |
यथा – तलहृदयाभिघातः प्राणहरः, पाणिपादच्छेदनमप्राणहरमिति ||३२||
Samsaya – A statement, which by furnishing two meanings, creates a doubt is called Samsaya.
Example – A statement saying – ‘Injury to Talahrdaya Marma causes death, while cutting off the arms and legs does not cause death (Sushruta Sarira – 6/24)’.
(Talahṛdaya Marma is a vital spot located in the middle of palm and sole. Injury to these Marmas causes death. This statement creates a samsaya – doubt. Answer to this doubt or question is furnished in verse numbers 31 and 32 of Sarira Sthana, Chapter 6)
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Vyākhyāna – commentary / elaboration
तन्त्रेऽतिशयोपवर्णनं व्याख्यानम् |
यथा- इह पञ्चविंशतिकः पुरूषो व्याख्यायते, अन्येष्वायुर्वेदतन्त्रेषु भूतादिप्रभृत्यारभ्य चिन्ता ||३३||
Vyakhyana – A statement which furnishes details or commentary is known as Vyakhyana.
Example – In this text, Purusa is explained as the twenty fifth principle whereas enquiry commences with Bhutas etc. (Panca Bhutas) in other Ayurveda texts.
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Svasamjñā – special meaning
अन्यशास्त्रासामान्या स्वसञ्ज्ञा |
यथा- मिथुनमिति मधुसर्पिषोर्ग्रगणं; लोकप्रसिद्धमुदाहरणं वा ||३४||
Svasamjña – A meaning special to one science or text while it is different from that of other sciences is called Svasamjna.
Example – In Ayurveda, the meaning of the word Mithuna is ‘mixture of honey and ghee’. On the other hand, it may even mean ‘copulation’, the usage and meaning which is popular in society.
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Nirvacana – definition
निश्चितं वचनं निर्वचनम् |
यथा- आयुर्विद्यतेऽस्मिन्ननेन वा आयुर्विन्दतीत्यायुर्वेदः ||३५||
Nirvacana – A statement which ‘defines’ something is called Nirvacana.
Example – ‘Ayurveda is so called because Ayus (knowledge of life) is present in it or because ‘life’ is understood by it (Sushruta Sutra 1 / 5)’.
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Nidarśana – simili
दृष्टान्तव्यक्तिर्निदर्शनम् |
यथा- अग्निर्वायुना सहितः कक्षे वृर्द्धि गच्छति तथा वातपित्तकफदुष्टो व्रण इति ||३६||
Nidarshana – Giving a Drstanta i.e. simile to understand things better is called Nidarshana.
Example – The statement made as – ‘just as agni i.e. fire combined with vata – air undergoes increase in the hearth, the wound would undergo increase by aggravation of the doshas i.e. vata, pitta and kapha’.
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Niyoga – mandate / injunction
इदमेव कर्तव्यमिति नियोगः |
यथा- पथ्यमेव भोक्तव्यमिति ||३७||
Niyoga – A statement which indicates a mandate, order or advice which needs to be compulsorily followed is called Niyoga.
Example – Making statements like ‘only healthy foods should be consumed’.
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Samucchaya – grouping, combining
इदं चेदं चेति समुच्चयः |
यथा- मांसवर्गे एणहरिणादयो लावतित्तिरिशारङ्गश्च प्रधानानीति ||३८||
Samucchaya – Collecting the things mentioned at more than one place and including them into one single group is called as Samucchaya. Samucchaya means collection or grouping things at one place.
Example – While explaining Mamsa Varga – group of meats, the meats of ena and harina are mentioned as more important at one place. On the other hand, the meats of lava, tittiri and saranga are said to be more important in some other places. Grouping together both these groups of meats into one group and considering them as similar is called Samucchaya.
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Vikalpa – alternative / option
इदं वेदं वेति विकल्पः |
यथा- रसौदनः सघृता यवागूर्वा (भवत्विति) ||३९||
Vikalpa – A statement which furnishes an alternative or option for something is known as Vikalpa.
Example – Statements like – ‘the patient may either consume rasaudana or yavagu added with ghee’.
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Uhya – guess / inference
यदनिर्दिष्टं बुद्धयाऽवगम्यते तदूह्यम् |
यथा- अभिहितमन्नपानविधौ चतुर्विधं चान्नमुपदिश्यते- भक्ष्यं भोज्यं लेह्यं पेयमिति, एवं चतुर्विधे वक्तव्ये द्विविधमभिहितम्; इदमत्रोह्यम्- अन्नपाने विशिष्टयोर्द्वयोर्ग्रहणे कृते चतुर्णामपि ग्रहणं भवतीति; चतुर्विधश्चाहारः प्रविरलः, प्रायेण द्विविध एव; अतो द्वित्वं प्रसिद्धमिति |
किञ्चान्यत्- अन्नेन भक्ष्यमवरुद्धं, घनसाधर्म्यात्; पेयेन लेह्यं, द्रवसाधर्म्यात् ||४०||
Uhya – Understanding something with the help of one’s intelligence, especially those things which have not been described is called Uhya.
Example – It is said that ahara i.e. food is of four kinds such as bhaksya, bhojya, lehya and peya – in sutra sthana section, chapter 46. In this statement, the kinds of food i.e. anna – solid foods and pana – liquid foods are also included. Here, one needs to guess or understand that all four kinds of foods are included within these two types only i.e. anna and pana.
It is very rare to find four types of ahara everywhere and two kinds of ahara are easily available everywhere. So two kinds of foods i.e. anna and pana are popular everywhere, so also in the texts. Therefore they are used more commonly in comparison to the four kinds of food. Therefore when anna pana is mentioned these terms should be understood (even though not specified) to comprise of all four kinds of foods i.e. all four kinds of food are included in two types of food itself.
The term bhaksya is not excluded in the term anna because of solidity being common to both (both are names of solid foods). Similarly, in the term peya, lehya is not excluded because liquidity is common to both (both are names of liquid foods).
भवन्ति चात्र-
सामान्यदर्शनेनासां व्यवस्था सम्प्रदर्शिता |
विशेषस्तु यथायोगमुपधार्यो विपश्चिता ||४१||
द्वात्रिंशद्युक्तयो ह्येतास्तन्त्रसारगवेषणे |
मया सम्यग्विनिहिताः शब्दार्थन्यायसंयुताः ||४२||
यो ह्योता विधिवद्वेत्ति दीपीभूतास्तु बुद्धिमान् |
स पूजार्हो भिषक्श्रेष्ठ इति धन्वन्तरेर्मतम् ||४३||
Some verses here-
These Tantrayuktis have been described in this context briefly and casually. One should learn the details of these tantrayuktis from the scholars who know them well and are well versed in the knowledge of the same. The essence of the treatise can be understood with the help of these thirty two tantrayuktis. This is the reason why I have described them along with their usage for clear understanding of words and sentences. They are like guiding lights. The person who understands them correctly would become a best physician and will be worthy of worship. This is the opinion of Lord Dhanwantari.
इति श्री सुश्रुतसंहितायामुत्तरतन्त्रान्ते तन्त्रभूषणाध्यायेषु तन्त्रयुक्तिर्नाम (तृतीयोऽध्यायः, आदितः) पञ्जषष्टितमोऽध्यायः।।६५।।
Thus ends the sixty fifth chapter by name Tantryukti in Uttara Sthāna of Suśruta Samhita.
