2.  Every science or literature should be perfect without
any mistakes.
 It should give a perfect clear cut meaning to the
reader.
 If any defects or the demerit in the meanings, words,
construction of sentences, sequence of topics are
found in a Shastra then the validity, popularity and
importance of that Shastra is lost by its readers.
 So every scholar should have the knowledge of these
Tantra Doshas while preparing a new compositions,
research papers and books etc. or reading a book.

3. 
 The subject matter which does the Dooshana
(vitiates) of a Tantra that is called as Tantra
Dosha. These are quite opposite to the Tantra
Gunas mentioned previously.

4.  Tantra Doshas are 14 in number, according to
Sri. Shankara Sharma author of Tantra Yukti
Vijnana.
 15 Tantra Doshas according to Arunadutta
commentator of Astanga Hrudaya.

6. 1. Aprasiddha 8. Sandigdha
2. Dushpranita 9. Punarukta
3. Asukarohya 10. Nishpramana
4. Asangata 11. Nishprayojana
5. Virrudha 12. Asamaptakshara
6. Ativistara 13. Vyahata
7. Atisankshipta 14. Aparthakam
Arunadutta commentator of Ashtanga Hrudaya has
described one more Tantra Dosha i.e. Bhinnakrama
making the Doshas as 15 in number.

7. 1
Using the words which are not familiar and
not used routinely is called as Aprasiddha
Shabda. When such words are used in a
Shastra, then it is called Aprasiddha Tantra
Dosha.
For ex- When it is said that ‘Udakya Stree
should not have sexual intercourse’ here
Udakya means Rutumati, this word
‘Udakya’ is unknown and non familiar.

8. 2
The Shastra which does not have the proper
order of the Sutra (aphorisms) and Bhashya
(interpretations) Krama is called as
Dushpranita. This type of Tantra Dosha
does not give the correct meaning of the
chapter due to its improper arrangement of
the subject matter.

9. 3
The Shastra containing words or sentences
which are difficult to pronounce, then it is
called as Asukarohya.
For ex-

10. 4
If the Sutras explained in a chapter are not
relevant to the topic or chapter, then it is
called as Asangatartha.

11. 5
The Shastra which contains statements
which are opposite to the fundamental
principles and the concepts (Siddhantas)
laid down by our Acharyas is called as
Viruddham.
It is of three types,
Drushtanta Viruddha
Siddhanta Viruddha
Samaya Viruddha

12. Drushtanta Viruddha – Giving contrary examples are
called Drushtanta Viruddha. For ex- ‘Atma is non
distructable because it is not created like pot’ here
comparing Atma with an artificially made pot is contrary.
Siddhanta Viruddha – Statements which are opposite to
the already proved concepts is called as Siddhanta
Viruddha. For ex- If it is stated that Madhura, Amla and
Lavana Rasas decrease Kapha Dosha then it is Siddhanta
Viruddha.
Samaya Viruddha – Opposite to the advice or the tradition
is called as Samaya Viruddha. For ex- ‘Animals are to be
sacrificed by the worshippers spiritual tradition’ and
‘follow non-violent attitude towards all living beings’ these
both statements are opposite to one another.

13. 6
Detailed description of a subject where it is
not necessarily required is called as
Ativistaram.
For ex- Detailed description of each and
every Dravya coming under the Madhura
Rasa is not necessary, as they have the
similar properties.

14. 7
To describe topic/statements in brief is
called Atisankshipta. If they are described in
brief then it cannot be understood, so to get
the complete meaning it should be
elaborated by giving suitable examples.
For ex- ‘Trisutra Ayurveda’ this does not
clarify the subject if detailed description of
Hetu, Linga and Aushadha is not available.

15. 8
Statements which arises/creates
controversy in ones mind and create doubt
about its reliability and truthfulness. The
statements which are described without
giving any logical reasoning are called as
Sandigdha Vakya.
For ex- Punarjanma is there or not?

16. 9
If the same sentences or statements or
concepts are repeated again and again it is
called Punarukta Dosha. This creates doubt
about the worthiness of the Shastra in the
mind of the readers.

17. 10
If the statements or the concepts are not
validated by using the tools of Pramanas
then it is called as Nishpramana.

18. 11
Every science or Shastra has its own
importance, if a Shastra where statements
or concepts are described without telling its
importance, necessity, utility and
applicability, then that Shastra/science is of
no use. This type of statements or Shastra is
called as Nishprayojana.

19. 12
If a statement or sentence is closed without
completing it, then it is called as
Asamaptakshara. Leaving the sentence
incomplete will not give the full meaning of
the statement or the sentence.

20. 13
A statement or concept which is proved at
one place, if rejected at other place in the
same Shastra then it is called as Vyahata
Dosha.
For ex- It is stated that Niruha Basti with
Mustadi Kwatha relieves Prameha. But later
in the contraindications it is said that
Niruha Basti is contraindicated in Prameha.
Both statements are contraindicated with
each other.

21. 14
If a Shastra or a sentence contains the
words (Pada) having 2 to 3 grammatic
meanings, then the actual meaning of that
sentence is not understood, this types of
words or sentences are called as
Aparthakam.
For ex- Saindhava means Lavana and
Horse.

22. 15
Arunadutta has described one more 15th demerit
of the Shastra as Bhinnakrama. Deviation from
the sequential order mentioned in the Shastra is
called as Bhinnakrama.
For ex- In Ayurveda the order of Pancha
Mahabhutas should be spelled in the order of
Akasha, Vayu, Teja, Apa and Pruthvi, if this order
not followed then it is Bhinnakrama.
Any author should be careful in avoiding these 15
Tantra Doshas from his work, so that the work
may be useful in its purpose.