Indexing links of GJRMIgjrmi.com/Upload/December2015/GJRMI - Volume 4, Iss… · ·...

Indexing links of GJRMI

GJRMI has been indexed in the Following International Databases

Google Scholar, ProQuest, DHARA online; DOAJ; Index Copernicus; NewJour; ScienceCentral;

getCITED; RoMEO; Geneva Foundation for Medical Education & Research ; Catalog ebiblioteca;

Ayurbhishak; Medicinal plants (Dravya Guna); Indianscience.in; Necker; Hong Kong University

of Science and Technology Library; University of Zurich; University of Kansas; Western

Theological Seminary; CaRLO; Mercyhurst University; University Library of Regensberg; WZB;

Jadoun science; University of California, San Fransisco (UCSF Library); University of

Washington; University of Saskatchewan; University of Winnipeg; Universal Impact Factor;

Global Impact factor, Ulrich’s Periodicals Directory, New York Public Library, WISE, Cite factor,

DRJI, Miami University Libraries,

AYUSH RESEARCH PORTAL - Department of AYUSH, Ministry of Health & Family welfare,

Govt. of India

-

All types of Keraliya Ayurvedic treatments available for all the diseases)

Ayurvedic Treatments in the following diseases: Eye diseases, Asthma, Skin diseases, Joint

diseases, Diseases of the nervous system, Gynaecological & Obstetric diseases, Obesity, Asthma, Stress,

Anxiety, Insomnia, Depression, Loss of Memory & Concentration, Piles, digestive tract diseases,

Infertility etc.

Address: No. 40, IInd cross, KV Pai Layout, Konanakunte,

Near Silicon city school, Bangalore – 62, Karnataka, India.

Contact: Mobile: +919480748861

Chakradatta Ayurveda Chikitsalaya, Mysore. (Panchakarma & Netra Roga Chikitsa Kendra)

Consultant Physician: Dr. Ravi Kumar. M.

(Specialized in different types of Keraliya Ayurvedic treatments especially in ENT & Eye diseases)

Get treated through Ayurveda, at our Hospital. (Exclusive Panchakarma Therapy available with accommodation)

Address: Beside Vikram Jyothi Hospital, Temple Road, V V Mohalla,

Mysore – 12, Karnataka, India.

Contact: Mobile: +919980952358, +919035087999

E- mail: [email protected]

Arudra Ayurveda, Bangalore

(A PANCHAKARMA TREATMENT CENTRE)

http://www.proquest.com/assets/downloads/titlelists/databases/titlelist_toxicologyabstracts.xls

http://www.dharaonline.org/JournalInfo/4618

http://www.doaj.org/doaj?func=openurl&genre=journal&issn=22774289

http://journals.indexcopernicus.com/karta.php?action=masterlist&id=7552

http://old.library.georgetown.edu/newjour/nj2/msg29333.html

http://www.sciencecentral.com/site/4546968

http://www.getcited.org/pub/103501008

http://www.sherpa.ac.uk/romeo/pub/1312/

http://www.gfmer.ch/Medical_journals/Traditional_medicine_and_complementary_alternative_medicine.htm

http://cu-hvl.c17.es/index.php/opac/action/default/?query%5Brevista%5D=%5eG*&query%5Banio%5D=&submitted=B%C3%BAsqueda&pageID=4

http://ayurbhishak.wordpress.com/ayurvedank/

http://indianmedicine.tripod.com/id30.html

http://www.indianscience.in/pubs/journalDetails.php?journal_id=269

http://www.necker.fr/irnem/infosci/perios_g.html

http://ustlib.ust.hk/record=b1204871



http://www.jdb.uzh.ch/3344

http://experts.kumc.edu/publishers/1827

http://cook.westernsem.edu/CJDB/EXS/journal/119796




http://services.trueserials.com/CJDB/MERCYHURST/journal/242232

http://ezb.uni-regensburg.de/frontdoor.phtml?bibid=AAAAA&colors=1&lang=en&id=2695567

http://www.wzb.eu/en/library/collections-search/e-journals?page=detail.phtml&bibid=WZB&colors=3&lang=en&jour_id=193561

http://www.jadounscience.com/journals-directory/view/45/1.php

http://ucelinks.cdlib.org:8888/sfx_ucsf/az?param_sid_save=477a142fdcc55828f9cfa7dc9ae5fd9f&param_chinese_checkbox_type_save=Pinyin&param_lang_save=eng&param_letter_group_save=G&param_perform_save=searchTitle&param_letter_group_script_save=Latin&param_chinese_checkbox_save=0&param_services2filter_save=getFullTxt&param_services2filter_save=getSelectedFullTxt&param_current_view_save=table&param_jumpToPage_save=11&param_type_save=browseLetterGroup&param_textSearchType_save=contains&param_type_value=textSearch&param_jumpToPage_value=&param_pattern_value=Global+Journal+of+Research+on+Medicinal+Plants+%26+Indigenous+Medicine&param_textSearchType_value=startsWith&param_starts_with_browse_value=0&param_ui_control_scripts_value=&param_chinese_checkbox_value=0

http://www.lib.washington.edu/digitalregistry/record/605645/



http://library.usask.ca/find/ejournals/view.php?id=2670000000312304

http://libguides.uwinnipeg.ca/content.php?pid=424291&sid=3469844

http://uifactor.org/JournalDetails.aspx?jid=513

http://globalimpactfactor.com/global-journal-of-research-on-medicinal-plants-indigenous-medicine/

http://ulrichsweb.serialssolutions.com/login

http://nypl.bibliocommons.com/item/show/19967205052907_global_journal_of_research_on_medicinal_plants_amp_indigenous_medicine

http://wisewiki.org/tiki-index.php?page=Biomedical+Journals+and+Periodicals+in+the+WISE+Digital+Library

http://www.citefactor.org/journal/Global-Journal-of-Research-on-Medicinal-Plants-Indigenous-Medicine.html

http://drji.org/JournalProfile.aspx?jid=2277-4289

http://www.lib.muohio.edu/multifacet/record/az-cdea0709d12e1af9df5b2382440e5a2f

http://www.ayushportal.ap.nic.in/

An International, Peer Reviewed, Open access, Monthly E-Journal

ISSN 2277 – 4289 www.gjrmi.com

Editor-in-chief

Dr Hari Venkatesh K Rajaraman

Managing Editor

Dr. Shwetha Hari

Administrator & Associate Editor

Miss. Shyamala Rupavahini

Advisory Board

Prof. Rabinarayan Acharya Dr. Dinesh Katoch

Dr. S.N.Murthy Dr. Mathew Dan Mr. Tanay Bose

Dr. Nagaraja T. M.

Editorial board

Dr. Nithin Ujjaliya Mr. Sriram Sridharan

Dr. Ashok B.K. Dr. Madhu .K.P

Dr. Sushrutha .C.K Dr. Vidhya Priya Dharshini. K. R.

Honorary Members - Editorial Board

Dr Farhad Mirzaei Dr. Sabarinath Subramaniam

Dr. Yogitha Bali

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

http://www.theplantlist.org/

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

mailto:[email protected]



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

http://en.wikipedia.org/wiki/Eastern_Ghats

http://en.wikipedia.org/wiki/India



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.



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



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.



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



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.


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


greens.

04. Amaranthus spinosus L. Mullu Keerai Amaranthaceae Leaves are used as

greens.

05. Amaranthus tricolor L. Thandu

Keerai


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



09. Celosia cristata L. Pannai

Keerai


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


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.



Table 3. List of edible stems used by Malayali Tribes of Kalrayan hills, Salem district, Tamil Nadu

No.


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.


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.



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

Alagesaboopathi C (2011). Ethnobotanical

studies on useful plants of Kanjamalai

hills of Salem district of Tamil Nadu,

Southern India, Archives of Applied

Science Research., 3 (5): 532–39.

Arul Pragasan L, Parthasarathy N (2009). List

of species, Angiosperms, tree species in

tropical forests of southern Eastern

Ghats, Tamil Nadu, India. Check List

5(3): 542–569.

Gamble JS, Fischer CEC (1935). Flora of the

Presidency of Madras, London, Vol. 1–

3, Adlard and Son, Ltd., Calcutta.

Jain SK (1987). Ethnobotany, its scope and

various sub-disciplines, In: A manual of

Ethnobotany. S.K. (Ed). Scientific

publishers Jodhpur. pp 1–11.

Jeyaprakash K, Ayyanar M, Geetha KN, Sekar

T (2011). Traditional uses of medicinal

plants among the tribal people in Theni

District (Western Ghats), Southern

India, Asian Pacific Journal of Tropical

Medicine, 1(1): 20–25.

Kadavul K, Dixit AK (2009). Ethnomedicinal

studies of the woody species of

Kalrayan and Shervarayan Hills,

Eastern Ghats, Tamil Nadu. India

Journal of Traditional Knowledge,

8(4): 592–597.

Kadavul K, Parthasarathy N (2001). Population

analysis of Alphonsea sclerocarpa Thw.

(Annonaceae) in the Kalrayan hills of

Eastern Ghats, India. International

Journal of Ecology and Environment,

27: 51–54.

Kalaiselvan M, Gopalan R (2014).

Ethnobotanical studies on selected wild

medicinal plants used by Irula tribes of

Bolampatty valley, Nilgiri Biosphere

Reserve [NBR], Southern Western

Ghats, India. Asian Journal of

Pharmaceutical and Clinical Research,

7(1): 22–26.

Matthew KM (1983). The Flora of Tamil Nadu

Carnatic, Vol. 1-3 (The Rapinat

Herbarium, St. Joseph’s College,

Tiruchirapalli, India).



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,

Journal of Applied Pharmaceutical

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

Journal of Herbal Medicine, 2(1): 39–

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

Journal of Geomorphology, 11: 103–

112.

Yesodharan K, Sujana K A (2007). Wild edible

plants traditionally used by the tribes in

the Parambikulam Wildlife Sanctuary,

Kerala, India. Natural Product

Radiance, 6 (1):74–80

Source of Support: NIL Conflict of Interest: None Declared




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


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,





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).



• 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;



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.



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.

REFERENCES

Acharya YT (2013) Charaka Samhita with

Chakrapanidatta and Ayurveda Dipika

Commentary, Sutrasthana 1/1,

Sutrasthana 1/1, Sutrasthana 7/42–43,

Varanasi: Chaukhambha Surabharati

Prakashana;. pp. 1, 7, 53

Acharya Yadavji Trikamji and Narayan Ram

Acharya Kavyatirtha, (2012), Sushruta

Samhita with Nibandhasangraha

commentary of Sri Dalhanacharya, and

the Nyayachandrika Panjika of Sri

Gayadasachariya on Nidana sthana,

Sarirasthana 1/3,Varanasi, Chaukhamba

Surbharati Prakashan, pp 338

Aswin (2003), Laukika Nyaya samgraha,

Varanasi, Chaukhambha Sanskrit office,

pp 1, 70–71, 103.

Bhisagacharya Harishastri Paradkar Vaidya,

(2009), Astanga Hridya, with

Sarvangasundara commentary of

Arunnadatta, and Ayurveda Rasayana

commentary of Hemadri, collated by

Dr. Anna Moreswar Kunte & Krishna

Ramchandra Shastri Navre, Sutrasthana,

5/51–52, Varanasi, Chowkhamba

Krishnadas Academy, pp 75.



Colonel G.A.Jacob (1911), Laukika

Nyayanjali. A Handful of Popular

Maxims Current in Sanskrit Literature,

Parts1, 2 & 3, Bombay, Nirnaya-Sagar

Press, retrieved on 31-12-2013,

www.sanskritebooks.org

Donald R. Davis, Jr., (2007), Maxims &

Precedent In Classical Hindu Law,

Indologica Taurinensia, Pageno 33–34,

retrieved on 4-02-2014,

http://ssrn.com/abstract

Kaviraja Shree Narendranath Sengupta &

Kaviraja Shree Balaichandra Sengupta,

Agnivesha. (2009), Charaka Samhita,

Revised by Charaka and Dridhabala

with the Ayurveda Dipika commentary

of Srimat Chakrapanidatta and the

Jalpakalpataru explanatory notes and

annotations of Mahamahopadhyaya Sri

Gangadhara Kaviratna Kaviraja, third

edition, Sutra 7/24, Nidana 1/3, Delhi,

Chaukhambha Orientalia.

Mahesh Vyas (2013), Practical Applicability of

Nyayas – Maxims in Ayurveda, Asian

Resonance, VOL.-II (issue III), ISSN

No. 0976-8602,.retrieved on 8-02-2014,

www.socialresearchfoundation.com

Monier Monier-Williams (1951) – A Sanskrit -

English Dictionary, The Clarendon

Press, Oxford

Nyayavali – Sanskrit maxims and proverbs –

with English Translation and notes.,

Retrieved on 4-02-2014,

www.philosophy.ni.

Raja Radha Kanta Deva (1967)

Sabdakalpadrum, IIIrd Edition,

Varanasi: Chaukhambha Sanskrit Office

Ram Karan Sharma & Vaidya Bhagwan Dash,

(2006), Agnivesa‟s Charaka Samhita,

Text with English Translation &

Critical Exposition, Based on

Cakrapanidatta‟s Ayurveda dipika,Vol I

(sutra sthana), sutra sthana 1/1,Varanasi

: Chawkhamba Sanskrit Series office,

pp 4–5

Vettinad Sreedharan Nair, (1989) Nyaya

deepthi, S, Kottayam, National book

stall.

Vyas MK, Dwivedi R. (2014) Practical

applicability of Nyayas- Maxims

mentioned in Chakrapani tika. Ayu,

volume-35 (issue 3): page no: 227–230,

retrieved on 6-6-2015,

www.ayujournal.org/article

DOI:10.4103/0974-8520.153730.


http://www.sanskritebooks.org/

http://ssrn.com/abstract

http://www.socialresearchfoundation.com/

http://www.philosophy.ni/




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]


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,




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).



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



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.



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.



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.

REFERENCES

Acharya Y T (2013), Charaka Samhita by

Agnivesa revised by Charaka and

Dridhabala with the Ayurveda Dipika

Commentary of Chakrapanidatta,

Varanasi, Chaukhambha Surabharati

Prakashana.

Acharya Y.T, Narayan Ram Acharya

(2013),Susruta Samhita of Susruta with

the Nibandhasangraha Commentary of

Sri Dalhanacharya and the

Nyayachandrika Panjika of Sri

Gayadasacharya on Nidanasthana,

Varanasi, Chaukhambha Surabharati

Prakashana.

Ashwini V. Junjarwad (2007), Utility of

Tantrayukti in the interpretation of

Samhita with special reference to

brihatrayee, Dissertation submitted to

the Rajiv Gandhi University of Health

Sciences, Karnataka, Bangalore.

Monier Monier Williams (1993), A Sanskrit

English Dictionary, The Clarendon

press, oxford, Delhi, Sri Satguru

publications.

N.E MuthuSwami, C.Ushakumari, S.R.Sreeja

(1976), Vaidyanatha Neelamegha’s

Tantra Yukti Vichara, Trivandrum

Publication Division of Govt Ayurveda

College.

O.P.Upadhyaya (2009), Ayurvedopajivaka

Siddhanta, Varanasi, Chaukambha

Sanskrit Bhawan.

Raja Radha Kanta Deva (1967),

Sabdakalpadrumam, IIIrd Edition,

Varanasi, Chaukhambha Sanskrit

Office.

R.P.Kangle (1969), Kautilya’s Arthasastra,

Delhi, Motilal Banarsidass Publishers.

Shivprasad Sharma (2012), Ashtangasamgraha

of Vrddha Vagbhata with the Sasilekha

Sanskrit commentary by Indu,Varanasi,

Chowkhamba Sanskrit Series Office.


Call for Papers – Vol. 5, Issue 2, February 2016

Submit your manuscripts (Research articles, Review

articles, Short Communications, Letters to the Editor,

Book Reviews) to Global Journal of Research on

Medicinal plants & Indigenous medicine – GJRMI

Submit it online through www.gjrmi.com or mail it to

[email protected] on or before

January 10th

2016.

To advertise on the Flip book Cover page freely,

write to

[email protected] or [email protected]

Or

Call - +919590574495

http://www.gjrmi.com/




Date post:	19-May-2018
Category:	Documents
Upload:	vuongkhue
View:	236 times
Download:	4 times

Indexing links of GJRMIgjrmi.com/Upload/December2015/GJRMI - Volume 4, Iss… · ·...

Documents