1

The Term Tantra in the Early Scriptures of yurveda

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
gveda to literatures of medieval period. It doesnt 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
(rryatantra). 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 yurvrda namely Carakasahit and Surutasahit. Historically
2

the Carakasahit 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 yurvedic 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 gveda, Yajurvrda and Atharvaveda, where it appears, according to Syaa,
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 rauta stras found to have added a myriad shades of
meaning to it, all that revolve around various acts of sacrificial ritual
performances. For example, pasthabha rautastra use the term to denote a
procedure containing many parts, whereas in khyna rautastra and

1.History of Dharmastra (Vol.III), p.1031.

(R.V., X.71.9):-..:.. . .-.|. . ..-.... ..+.. * . . ...-.|-..v ..... |.|.. ...
.-.-.. + |.| .||.. -... .. +|..-.. ... |....|. +..|.. + (Y.V).|.. .. -....
-..||.. (A.V., X.7.42) .. + ..|. |.-. -..+-. ... .-...-.+

Yjavalkya Smti and the term stands for an act once done serves the purpose
of many other actions.
2
The Ktyyana rautastra 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 Nyya scriptures, ranging from a number to doing something at a time to
get the easy benefit of two or more activities
3
. Mimsa also understands it in
the similar senses. But it is in the Kos that we get enormous varieties of
meanings for a same word. The Amarakoa provides multiple meanings like
principal matter or part, siddhnta, loom or paraphernalia and so on. Similarly,

2.Ibid., pp-1031-32,-|. .|. ...-...... .+-..|. .....-...... + (I.15.1) (Commentary)

..-.....-. (p. rau),..++. .-..-..+.|. .-..|-....+ (.rau.1.16.6), ..+..
.+...... ..+ . |... -.++-.. ..+ -....-.-..-... .. .. ..|.+-. (Y.Sm.1.288).-...
-.|... . ..+... . .||-. ..++. .-..-..+. |. .-..|-.... ... .-.. ..-.... -.. + .
.|.+(.Bh on Jaimini Stra, XI.1.1),...|. -.-.-...|.-...|. -.-.|. ....|
....|.(akara. Ve.S. 11.2.1)

3. Nyyakoa, pp.318-19. :...|-...:....-.-...-. -...-.+ (Vtsy. 1.1.26), ...

...|.+..-...-. .|.|. |.:.. :... ..-. + (Gau.1.1.26), -...|.-..... :..| ...-..|-.
..-.-.-.-.-.-. + , ...-.+... ... ... .:. :... ....-...|.... .......|-.... ..-. +
(Muktval. 5. p.174), .+.|..+. -.. -.+.. .+.. .|...+. ..|-.|. -..|+. .|. +,
|..|-....-...+ .. :|. ..|.. +, .|.... ... .. ..|-...+. .-...- -... :... :|.
.||.-...-.. +(Pacatantra. p. 1) .-.-... +-... ...-... ..-. + (Ktyyana, rau.s.1.71),
... -.|-...+-.. --....+.... .. .. ....+-... ...-... (.-.... .....+.+...-..... ..
-..|. . .|..... ..+ ..++ .|: .++. .-..-..+.|. .. ..-. + ... |..... .- ..-. .+.. . .
.+..|... .| ..-. + --...-.. .+.-.. ..-. +
4

the other koa texts like medin koa

4
, hemacandra, sabdaratnkara and
nanrthamajar
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 purs. 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 yurvedic 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 Carakasahit (3
rd
or
2
nd
century BC), compendium of Caraka, is considered to be chronologically the

4.p.125, .. +-.+. ... |.:.. .. ... -.-. ++ 40

.... ..... . -...-. .|+
.|.-..... -...-.......-.+++ 41 :|.+......-.

5. ....., -.-......, ., ....-.., ..|.....-.+ ... (a. Ra),-..., .., .-, .......,
+.

6.M. Monier- Williams, A Sanskrit English Dictionary, p.436.

earliest, followed by another fundamental scripture the Surutasahit (4

th

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 Suruta) are the representatives of two schools of yurveda namely
the school of treya and Dhanvantari respectively. A few more treatises
were produced in the following centuries among them the
Agahdayasahit of Vgbhaa (6
th
century AD), Kyapasahit of
Kyapa (7
th
century AD), Mdhavanidna, Srgadharasahit of
Srgadhara (13
th
century AD), Bhvapraka and scriptures of unknown date
as well as lost ones like, Atrisahit, Gautamatantra, Jatkaraatantra,
Kapilatantra, Kharandasahit, Pararasahit and Vivmitrasahit are
the prominent ones. Among these texts Carakasahit, Surutasahit and
Agahdayasahit are known as Bhattry (great trio), and
Mdhavanidna,Srgadharasahit and Bhvapraka are known as
Laghutray (light trio).
There are a number of commentaries written on both monumental works
Caraka and Suruta. Among the commentaries of Carakasahit, the yurveda
Dpik of Cakrapnin is the prominent one. Similarly, the Nibandhasagraha of
Dalhaa and Nyyacandrika (consists of commentaries of first five chapters) of
Gayadsa are the important ones. However, the forgoing observations are made
relying largely upon these two commentaries.

7.Dominik Wujastyk, The Roots of yurveda, pp.39-104.

6

The term tantra recurs at a great number of times in almost all scriptures of
yurveda 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 yurveda
Tantra in Carakasahit
There are eight sections in Carakasahit, known as sthnas and they are
named as 1. Stra sthna- on pharmacology, food, diet, some diseases and
treatments, physicians and quacks and philosophical discourses, 2. Nidnasthna
- on the causes of eight main diseases, 3. Vimnasthna - on taste, nourishment,
general pathology and medical studies, 4. rrasthna -on philosophy, anatomy
and embryology, 5. Indriyasthna - on diagnosis and prognosis, 6. Cikitssthna
- on therapy, 7. Kalpasthna - on pharmacy and 8. Siddhisthna - further general
therapy, respectively.
8

Generally, the term denotes a treatise or a particular scientific literature.
But what makes Carakasahit 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 Carakasahit stands for two distinct kinds of
meanings namely 1. stra (A Scientific Literature ) and 2. Body.
1. Tantra As stra- Scientific Literature
Generally yurvedic texts are called as tantras. As far as the Ayurvedic
texts are concerned, the word tantra often refers to stra but in a general sense.

8.Ibid., p.41.
7

And also the term tantra is commonly used within the texts themselves to refer
to the medical texts or stras of the same category like Agniveatantra,
Carakatanram, Surutantram, Bhelatantram, Vddhajvakya tantram and so
on. Copious examples can be cited from Carakasahit itself in this regard. To
cite a few examples;
1. .-.... . .-.... ...+ |.|.-..|...+ .|-. .-. -.-. -.||.. ...|..-.++ ..-
2. .:|.-......|...-... -. . + ... +.. ..-.-.|..-.. ...:-...++ ..-.
3. +.. .....-.|-.-... .....-.|+.. ..+. ..... ...-..-.++ ..-.
4. -.-.... ... +...+|-.+.+ -.-........ -..-. . . ... +.++ ...:.
5. |....|. .-..+ .|-...|.|..-.+ .+.. +. .. ... . ....-.++ .-..
6. ..... ....|. .v.. -..+|...|.-...-.||:.|.|+|..+.|.|:....|.+ .. .
7. .. ...v..-... |.|... .-. -..+ .-.... .|+-.... ......|.-..++ ..
|.+ ....-.. ...-...|.-..+ .. Cakrapis interprets the word tantra as
follows:
....||. -.|..... |+ .. .........+ Ydava arma derives it in other
ways as ...|-.... |.|+.... ..|. |.+|-...|+ ....||. ......+
While discussing what a disciple should learn from his preceptor
Carakasahit instructs eight necessary aspects that a disciple is expected to
learn from an adept. They are;
1. .. , -. ..... . ..., :. ......, -. ..., . ......, .. .-., .
.-...
8

Here the term tantra is reckoned to be one of synonyms of the word stra. The
following line substantiates the observation.
.. ... -.... |.v. .. -... -... .-.. ..|-.....-. ..
It simply means the words yurveda, kh, Vidy, Stram, Jnam, stram,
Lakaam 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;
.... .-. +.. -.|. -.||..-.+ -.:... |...-... - -. .|.....-. ++
-.-.:
,.|.|.|-... ..... +.. ... |-.-....-.+ ..... |-... .-..:.
.|.|.-...-. ++::
Here the commentator Cakrapin interprets the compound tantrayantra as
follows;
.. -.|, .. .. |......|-. ....-. +
9

So, it is obvious that tantra here means human body.
These are the examples of how meaning changes when the word appears as
a single semantic unit in a particular context. There is another context where the
word seems to be a part of a compound word e.g. tantrayukti. It is in this
instance tantra refers to a particular text. Tantrayukti means the methodology by
which the ideas in a particular text are bound together in an effort to it more

9. p.373.
9

comprehensible. Carakasahit expounds 36 tantrayuktis where as the number

varies in other yurvedic texts. The tantrayukti is not something particular to
yurveda but the Arthastra, Surutasahit, and two Tamil texts
Tolkppiyam and Nannul also have their own tantrayuktis.
So, the term tantra appears in Carakasahit has two different meanings
determined by context; 1.generally it refers to a particular treatise or scientific
literature (stra) 2. human body.
The Term Tantra in Surutasahit
The Surutasahit is the earliest known text on surgery, also known as
alyatantra. In its present form it consists of six sections of which first five
sections are called as sthnas namely Strasthna-on origin and division of
medicine, diet, surgery etc.; Nidnasthna- on symptoms, pathology, prognosis;
rrasthna- on anatomy, embryology etc; Cikitssthna-on therapy;
Kalpasthna- on poisons and the last section is Uttaratantra- on ophthalmology,
diseases ascribed to demonic attack etc.
10

In Surutasahit, the term tantra connotes three different aspects. They
are section, science and treatment.
1. Section
It is said in the very beginning that the text is content-wise divided into
eight sections.

10. p.105.

10

.v.. -.., -....+., +..|.|+.., -..|.v., +. -..-. . , .... , ...... ,

..-.|+...|-.|.+ .
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
alya is much important.
..|. ..........|.+-.|-.-..-. .-.|+..+..v.-...-...|..|......
...........+ ..
The Sarvatantrasmnyatva is commented as since it is equal to the rest [seven]
of the sections. In this instance also tantra refers to sections.
2. Science (stra) and Treatment
It wont do much harm to understanding the basics of yurveda 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 tantrabhadhyas. In this instance
the commentator is very particular to interpret the tantra as science. Similarly,
the Viatantra can be read as a section deals exclusively with various features of
poisons and curing methods. It also can be taken as science dealing with
symptoms of the affects of various poisons and counteractive treatments. Again
the word tantra in the compound tantrayukti stands for science as well as
treatment according to the commentator. This point is noteworthy owing to fact
that nowhere in the Sanskrit literature we could find it employed to denote a
treatment. The commentator interprets;
11

.... -.|-...|. .. -... |.|+.. .+

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 authors name
or name of a particular section or chapter.
Tantra and yurveda
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 aiva, Vaiava , kta
and Bauddha categories. Although the words gama, Sahit and Tantra seem

11. . p. 814.
12

to have used interchangeably

12
, they are often used to denote the texts belong to
aiva, Vaiava and kta traditions. Not only the texts of the kta cult but the
Buddhist tantric texts are also known as tantras (for example:
Herukbhidnatantra, Guhyasamjatantra etc.).
The demonstrably early texts of aivism namely the gamas do not seem
to be providing a definition on standard structure of a tantric scripture.
Generally, an gama is said to be containing description on the three substances
namely pati, pau and pa and four-fold classification of its contents namely
Jna, Yoga, Kriy and Cary pdas (|.... .... -.-... ..-... But there are
only two gamas namely Kiraa and Suprabheda and two secondary ones viz.,
Mrgendra and Mtagapramevara found to have thus divided.
13
Similarly, The
Viusahit of the Pcartra cult explicitly declares why it is a tantra as:
..:.. .. ... .... . -...--...+
:|. ... ... ..-.. .|.-..++ .. The Hri commentary on this verse is as
follows;
..-....-..- .. :|. ..:.. .-.... .. .-.... -.... .. .-...... ...v.
-...|-.|. |.-.|+..... ... . -... -.-.-....+.. -...--.-..| ...-.... ....
.|.... . .. .. .-... :|. :... -... ... ... ....-.... .|.-..+
The Vrhtantra 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: Nivsatattvasahit (aiva), Lakmtantra (Vaiava).

13. Helene Brunner, The Place of Yoga in aivgamas, p.427.
13

..-. .|...-. -..|... . .+ ...... .... .|...... ...-.++

.....-..-.-. |......-.. .+ ...... -..... ....... |...++
-.|-.|..... .-.. +..|-..-.+ .... -..|..... .......-.. .++
+... +.... ..... .|-....-.+ -....-.... ..... .|...-.. .-..-.++
.-..-.. ...-.. ...-.... .+ ..-. +.. . ... ....-....-.++
:..|.-.. . + ..|-..|-..|..+
14

These characteristics may seem to be akin to that of Puras 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 Bhavabhaa who has written a vivti on the Buddhist
tantric treatise Cakrasavaratantra 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.
-..-........ ... ... -..-.......||-..+-.+
... .. |.|.-... .. |..|. -..++ .-
... .... :|. -... -+ . :- |... |-.. +.-....-..+ +. ...-.
.-..-.:.-.+ - ....-.......|.-......-.+ - .. -..:......-.-+
-...-..-...-.+....|+ :.-.. ....+
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. Vcaspatyam, Vol-IV, p. 3223.

14

tantra is understood by early scriptures of yurveda and the so-called tantric

scriptures.
As we have seen earlier, the term tantra is employed in yurvedic 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 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 consciousness
16
. 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
yurvedic 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, Bhta
and Dmara texts of mantramga aivism, Prapacasra and radtilaka, the
paddhati text Inaivagurudevapaddhati etc. enlist general and particular rituals
as a treatment for debilitating diseases.

15. To cite one example from Bhattarmakahas Commentary on Kiraatantra on the 11

th

verse of the 1
st
chapter p.10;
-.:-..-... . -.. -... -.-..-.++ ++
|+... -.-... ..-.....-.
-.-.-. -....|.:..|-.-... -. |.|:.-... .-..|..... -....
...-..-.+-.+.-.-. ..-....+...+ ..|-...... ..-...-.+-.+ :.+.... -.... ..-.....
..+.+....-....+
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

yurveda and tantra. yurvedic texts are often known as Tantras or Sahitas.
So the texts of kta and Vaiava and cults are generally called as Tantras (for
example: Paramnandatantra, Kulravatantra, Jnravatantra etc.) and
Sahitas (for example: Stvatasahit, Paukarasahit, Jaykhysahit
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 Gaita (concerned with computation of time, spherics, the
planetary motions and positions, and eclipses), Jtaka ( or Hor- concerned with
foretelling the future of an individual based on the position of planets at the time
of someones birth, also known as Kla and Muhrta, e.g., Bhajjtaka of
Varhamihira, Jtakapaddhati of rpati etc. ) and Sahit ( or kh-
concerned with prognostication on the basis of occurrence of natural
phenomena, e.g., Bhatsahit of Varhamihira, Pararasahit of Parara
etc.) . Works of Gaita is again divided into three classes vix., Siddhnta, Tantra
and Karaa based on the different zero-points, fundamentals and parameters
they adopt as basis of computation. The examples of Siddhanta are the
Sryasiddhnta, Brahmaguptas Brhmasphuasiddhnta and rpatis
Siddhntaekhara..
The tantra texts are sometimes sub-divided into Mahtsntra and Tantra. The
examples of former division are the ryabhatya, the Mahbhskarya of
Bhskara and iyadhvdhida of Lalla. The Laghubhskarya of Bhskara I
and Tantrapradpa of Yogi are examples of the latter division.
16

The Karaa texts are those which take a recent, generally contemporary
date as a zero-point to calculate the exact planetary positions. The
Khaakhdyaka of Brahmagupta, the Grahacranibandhana of Haridatta,
Laghumnasa of Mujla and Dggaita of Paramevara belong to this
category
17
. So we have yurvedic, 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 puras. 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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