Changes

[[Tantrayukti (तन्त्रयुक्तिः)]], an uncommonly used word, refers to the methodical elements and devices (Yuktis) of Tantra (theory) that are involved into making of a theory, the structural aspects as well as the interpretation. There are about 36 such generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.<ref name=":0" /><ref name=":1">Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref> According to Kautilya's Arthashastra the following list of 32 Tantrayuktis are given<ref name=":2" />

[[Tantrayukti (तन्त्रयुक्तिः)]], an uncommonly used word, refers to the methodical elements and devices (Yuktis) of Tantra (theory) that are involved into making of a theory, the structural aspects as well as the interpretation. There are about 36 such generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.<ref name=":0" /><ref name=":1">Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref> According to Kautilya's Arthashastra the following list of 32 Tantrayuktis are given<ref name=":2" />

{{columns-list|colwidth=15em|style=width: 700px; font-style: normal; color: #;|* अधिकरणम् ॥ adhikaraṇam (Topic)

{{columns-list|colwidth=15em|style=width: 800px; font-style: normal; color: #;|* अधिकरणम् ॥ adhikaraṇam (Topic)

* विधानम् ॥ vidhānam (Statement of Contents)

* विधानम् ॥ vidhānam (Statement of Contents)

* योगः ॥ yogaḥ (Employment of sentences)

* योगः ॥ yogaḥ (Employment of sentences)

* अतिसूत्रव्यख्या ॥ atisūtravyakhyā

* अतिसूत्रव्यख्या ॥ atisūtravyakhyā

* समस्तव्यख्या ॥ samastavyakhyā }}Some Vyakhyas have similar meanings as in tantrayuktis, while some are different devices. A few examples are as follows:<ref name=":0" />

* समस्तव्यख्या ॥ samastavyakhyā }}Some Vyakhyas have similar meanings as in tantrayuktis, while some are different devices. A few examples are as follows:<ref name=":0" />

* पिण्डव्यख्या ॥ Pinda Vyakhya is defined as  सङ्क्षेपतया सूत्ररूपेणाध्यायादीनां व्यख्या।

# '''पिण्डव्यख्या ॥ Pinda Vyakhya''' is defined as  सङ्क्षेपतया सूत्ररूपेणाध्यायादीनां व्यख्या। Pinda vyakhya is a text containing a brief and synoptic explanation of the chapters, divisions in the form of a sutra.

Pinda vyakhya is a text containing a brief and synoptic explanation of the chapters, divisions in the form of a sutra.

# '''अधिकरणव्यख्या ॥ Adhikarana Vyakhya''' is defined as यद्वस्तुकृतमारभ्य तदनुषङ्गेण व्यख्यानमारभ्यते । Adhikara vyakhya is defined as a detailed explanation with all-inclusive definitions, illustrations of the topic or subject undertaken.

* अधिकरणव्यख्या ॥ Adhikarana Vyakhya is defined as यद्वस्तुकृतमारभ्य तदनुषङ्गेण व्यख्यानमारभ्यते ।  

# '''अर्थव्यख्या ॥ Artha Vyakhya''' is defined as यत्र प्रकरणेसूत्रे वा स्वभावस्योपवर्णनं क्रियते । तद्यथा प्रकृतिरुच्यते स्वभावः। Artha vyakhya is that text part which contains the description of the natural state of the subject in context, in detail. It is elaborate detail oriented, subtle or vivid description of the innate property of an item in context.

Adhikara vyakhya is defined as a detailed explanation with all-inclusive definitions, illustrations of the topic or subject undertaken.  

# '''न्यासव्यख्या ॥ Nyasa Vyakhya''' is defined as यस्मिन्नधिकारे  वर्तमाने तेनाधिकरणार्थेन सहितं सम्बन्धमभिवीक्ष्यान्यस्यार्थो विनिक्षिप्यते। Nyasa vyakhya is defined as that text where " a doubt /question is raised initially about a shastra definition or a sutra meaning which is resolved later and to simultaneously discuss another meaning related to the sutra or shastra"

* अर्थव्यख्या ॥ Artha Vyakhya is defined as यत्र प्रकरणेसूत्रे वा स्वभावस्योपवर्णनं क्रियते । तद्यथा प्रकृतिरुच्यते स्वभावः।  

# '''पदव्यख्या ॥ Pada Vyakhya''' is defined as यत्पदाना  छदें  कृत्वोच्चारणम्। Pada vyakhya is that text matter which contains grammatically split words contained in the sutra or karika by breaking up the sandhis, samasas and with etymological explanation. Padavyakhya consists of 3 processes Sandhi viccheda, Samasavigraha and Vyutpattikathana which helps the reader to understand words of the text.

Artha vyakhya is that text part which contains the description of the natural state of the subject in context, in detail. It is elaborate detail oriented, subtle or vivid description of the innate property of an item in context.  

# '''पदार्थव्यख्या ॥ Padartha Vyakhya''' is defined as  तेषामेव पदानां  विवरणम् । Padartha vyakhya contains the explanation of the words split in the Pada vyakhya. It helps the reader understand the meaning of each and every word of the text.

* न्यासव्यख्या ॥ Nyasa Vyakhya is defined as यस्मिन्नधिकारे  वर्तमाने तेनाधिकरणार्थेन सहितं सम्बन्धमभिवीक्ष्यान्यस्यार्थो विनिक्षिप्यते।  

# '''प्रयोजनव्यख्या ॥ Prayojana Vyakhya''' is defined as यत्सूत्रमभिधीयमानम  स्वार्थस्य निष्पत्तौ निमित्तभावमुपैति। Prayojana vyakhya defines the purpose of using some words of the sutra, logic or concept indicated in the shastra or sutra. It is one of the important devices which imparts the core concept of the sutra or shastra to the reader.

Nyasa vyakhya is defined as that text where " a doubt /question is raised initially about a shastra definition or a sutra meaning which is resolved later and to simultaneously discuss another meaning related to the sutra or shastra"  

* पदव्यख्या ॥ Pada Vyakhya is defined as यत्पदाना  छदें  कृत्वोच्चारणम्।  

Pada vyakhya is that text matter which contains grammatically split words contained in the sutra or karika by breaking up the sandhis, samasas and with etymological explanation. Padavyakhya consists of 3 processes Sandhi viccheda, Samasavigraha and Vyutpattikathana which helps the reader to understand words of the text.

* पदार्थव्यख्या ॥ Padartha Vyakhya is defined as  तेषामेव पदानां  विवरणम् ।  

Padartha vyakhya contains the explanation of the words split in the Pada vyakhya. It helps the reader understand the meaning of each and every word of the text.

* प्रयोजनव्यख्या ॥ Prayojana Vyakhya is defined as यत्सूत्रमभिधीयमानम  स्वार्थस्य निष्पत्तौ निमित्तभावमुपैति।

Prayojana vyakhya defines the purpose of using some words of the sutra, logic or concept indicated in the shastra or sutra. It is one of the important devices which imparts the core concept of the sutra or shastra to the reader.

 

Thus we see that Vyakhyas are devices to promote a clearer and better understanding of the words used in the scientific or poetic works. They have an important function of throwing light on the main scientific concepts and doctrines.   

Thus we see that Vyakhyas are devices to promote a clearer and better understanding of the words used in the scientific or poetic works. They have an important function of throwing light on the main scientific concepts and doctrines.   

* विद्याकल्पना ॥ vidyākalpanā

* विद्याकल्पना ॥ vidyākalpanā

* आज्ञाकल्पना ॥ ājñākalpanā

* आज्ञाकल्पना ॥ ājñākalpanā

प्रधानेन कल्पना ॥ pradhānēna kalpanā प्रधानेन तु कल्पना यथा - क्षीरदधितक्र... सर्वः क्षीरवर्ग इत्युक्तः क्षीरप्राधान्यात् ।

 

# '''प्रधानेन कल्पना ॥ pradhānēna kalpanā''' is defined as प्रधानेन तु कल्पना यथा - क्षीरदधितक्र... सर्वः क्षीरवर्ग इत्युक्तः क्षीरप्राधान्यात् । Pradhana Kalpana is a method which is used to name a group of substances after one of them which predominantly possesses the common property. For example, there is a predominance of milk in milk, curds, buttermilk, butter, ghee etc, all these things are said to belong to the milk-group. This device follows the Nyaya ' प्रधानेन व्यपदेशा भवन्ति ' which the ancient thinkers commonly followed and is an important Kalpana.

Pradhana Kalpana is a method which is used to name a group of substances after one of them which predominantly possesses the common property. For example, there is a predominance of milk in milk, curds, buttermilk, butter, ghee etc, all these things are said to belong to the milk-group. This device follows the Nyaya ' प्रधानेन व्यपदेशा भवन्ति ' which the ancient thinkers commonly followed and is an important Kalpana.

# '''भक्ष्यकल्पना ॥ bhakṣyakalpanā''' is defined as भक्ष्यकल्पना नाम - एतत्तदमृतं साक्षात् इत्यादि । Bhakshya Kalpana is used in the sense of utility or adoption especially important in Ayurvedic aspect. This mode of composition refers to the edible and drinkable substances to explain a scientific concept. The science of medicine is compared to अमृतम्

 

# '''विद्याकल्पना ॥ vidyākalpanā''' is defined as विद्याकल्पना नाम, - यथा सर्वविद्यानुगतार्थनिर्देशे शास्त्रकारस्य सर्वविद्यास्थानानुप्रवेश इह शास्त्रे हित इति वचनाद्विनाऽपीष्यते । Vidya Kalpana is a composition that presents an assessment of the interdisciplinary study or scholarship of the author, and gives the reader an idea about the author's familiarity with other branches of knowledge. For example, Kshemendra advises that aspiring writers should familiarize themselves with the list of branches of knowledge that he lists.

भक्ष्यकल्पना ॥ bhakṣyakalpanā भक्ष्यकल्पना नाम - एतत्तदमृतं साक्षात् इत्यादि ।

 

Bhakshya Kalpana is used in the sense of utility or adoption especially important in Ayurvedic aspect. This mode of composition refers to the edible and drinkable substances to explain a scientific concept. The science of medicine is compared to अमृतम्  

 

विद्याकल्पना ॥ vidyākalpanā  

 

Vidya Kalpana is a composition that presents an assessment of the interdisciplinary study or scholarship of the author, and gives the reader an idea about the author's familiarity with other branches of knowledge. For example, Kshemendra advises that aspiring writers should familiarize themselves with the list of branches of knowledge that he lists.  

=== आश्रयम् ॥ Ashraya ===

=== आश्रयम् ॥ Ashraya ===

* उपनयः ॥ upanayaḥ  

* उपनयः ॥ upanayaḥ  

* सम्भवः ॥ sambhavaḥ  

* सम्भवः ॥ sambhavaḥ  

* विभवः ॥ vibhavaḥ}}परतन्त्रप्रत्ययः ॥ paratantrapratyayaḥ  

* विभवः ॥ vibhavaḥ}}The following are a few examples of Ashraya type of compositions.

 

# '''परतन्त्रप्रत्ययः ॥ paratantrapratyayaḥ''' is defined as परतन्त्रप्रत्ययो नाम, - यस्यार्थस्य प्रसिद्धितो न स्वकीयमुदाहरणं शक्यमभिधातुं नाप्यन्येभ्यो भिषक्तन्त्रेभ्यः ।  ततस्तस्मिन्द्वये परतन्त्रादुदाहरणं कल्प्यते ।  When a shastra concept is such that it cannot be explained clearly with the help of one's treatise, or another author's treatise belonging to the same branch of learning, then the explanation is attempted using the concepts presented in a different discipline. Poetics are abundant with examples of such type of compositions.  

When a shastra concept is such that it cannot be explained clearly with the help of one's treatise, or another author's treatise belonging to the same branch of learning, then the explanation is attempted using the concepts presented in a different discipline. Poetics are abundant with examples of such type of compositions.

# '''हेतुहेतुकधर्मः ॥ hetuhetukadharmaḥ''' is defined as यो हेतुहेतुकधर्मो नाम, - यो हेतुहेतुकेन धर्मो ज्ञायते । Hetu means a major or potential cause; Hetuka means a minor or incidental cause. To make an inference of the dharma or the common property after reading or hearing both the Hetu and hetuka is called the Hetuhetukadharma Ashraya. It is to be kept in mind that Hetu unfailingly brings about the effect. This concept support system helps the reader draw a line of demarcation between the major and minor causes of an effect and thus finds place as an important  consideration in building the methodology of a text.  

 

# '''कार्यकारणधर्मः ॥ kāryakāraṇadharmaḥ''' is defined as कार्यकारणधर्मो नाम, - यत्र कार्यसंज्ञया कारणं निर्दिश्यते कारणसंज्ञया वा कार्यं, तत्र कार्यसंज्ञया तावत्कारणं निर्दिश्यते । To speak of an effect as a cause and a cause as an effect in a secondary sense is called Karyakarana Dharma. Kshemendra affirms that औचित्यम् । Auchitya, propriety, is the property or cause that brings poetry to life (effect). वक्रोक्तिः । Vakrokti, an elegant turn of expression, is a means to achieve poetic beauty. There is a cause and effect relationship between the Vakrokti (वक्रोक्तिः) and Charuta (चारुता). Alamkara shastra abounds with many such examples.  

हेतुहेतुकधर्मः ॥ hetuhetukadharmaḥ  

 

Hetu means a major or potential cause; Hetuka means a minor or incidental cause. To make an inference of the dharma or the common property after reading or hearing both the Hetu and hetuka is called the Hetuhetukadharma Ashraya. It is to be kept in mind that Hetu unfailingly brings about the effect. This concept support system helps the reader draw a line of demarcation between the major and minor causes of an effect and thus finds place as an important  consideration in building the methodology of a text.

 

कार्यकारणधर्मः ॥ kāryakāraṇadharmaḥ  

 

To speak of an effect as a cause and a cause as an effect in a secondary sense is called Karyakarana Dharma. Kshemendra affirms that Auchitya, propriety, is the property or cause that brings poetry to life (effect). Vakrokti, an elegant turn of expression, is a means to achieve poetic beauty. There is a cause and effect relationship between the Vakrokti and Charuta. Alamkara shastra abounds with many such examples.

=== ताच्छील्यम् ॥ Tatchilya ===

=== ताच्छील्यम् ॥ Tatchilya ===

* चेष्टानिमित्तता ॥ ceṣṭānimittatā  

* चेष्टानिमित्तता ॥ ceṣṭānimittatā  

* मूलसंज्ञा ॥ mūlasaṁjñā  

* मूलसंज्ञा ॥ mūlasaṁjñā  

* तात्स्थ्यम् ॥ tātsthyam}}गुणनिमित्तता ॥ guṇanimittatā is defined as  गुणनिमित्तं नाम, - यत्कस्य विभूतिः प्रशंसादिका ख्यार्यते।  

* तात्स्थ्यम् ॥ tātsthyam}}A few examples of Tatchilya type of compositions are given below

 

# '''गुणनिमित्तता ॥ guṇanimittatā''' is defined as  गुणनिमित्तं नाम, - यत्कस्य विभूतिः प्रशंसादिका ख्यार्यते। To name something after a praiseworthy quality in it. For example, observance of celibacy helps one achieve righteousness, fame, long life and utmost purity. Considering this if one calls Brahmacharya itself as धर्म्य, यशस्य, आयुष्य, etc one will be said to be using गुणनिमित्तता  

To name something after a praiseworthy quality in it. For example, observance of celibacy helps one achieve righteousness, fame, long life and utmost purity. Considering this if one calls Brahmacharya itself as धर्म्य, यशस्य, आयुष्य, etc one will be said to be using गुणनिमित्तता

# '''चेष्टानिमित्तता ॥ ceṣṭānimittatā''' is defined as चेष्टानिमित्तं नाम, - यस्मिन्नाममात्रं कस्यचित् क्रयया भवति भावस्य। नात्र प्रस्पन्दक्रियेष्टा । यथा दीपवदस्य ज्ञानं ज्वलति इत्युच्यते । When two things having some common characteristic are compared  in order to praise one of the things, such a usage of words in a secondary sense is called चेष्टानिमित्तता। For example,  when someone says " as knowledge shines like a lamp", it is well known that knowledge does not burn, does not have flames or not hot to touch. Yet the comparison is made taking into account one characteristic that is common both to lamp and knowledge which is prakashana the action of light.

 

# '''तादर्थ्यम् ॥ tādarthyam''' is defined as  तादर्थ्यं नाम, - यत्प्रयोजनार्थं प्रवर्तते भवस्तेनैव व्यपदिश्यते । यथा मदनमधुकलम्बा इत्यादीनि छर्दनानि, छर्दनप्रयोजनानीत्यर्थः। To name an object after the purpose for which it is used is called तादर्थ्यम् । For instance, a मदनफल is used for vomiting (छर्दन) so it is itself called छर्दन।

चेष्टानिमित्तता ॥ ceṣṭānimittatā चेष्टानिमित्तं नाम, - यस्मिन्नाममात्रं कस्यचित् क्रयया भवति भावस्य। नात्र प्रस्पन्दक्रियेष्टा । यथा दीपवदस्य ज्ञानं ज्वलति इत्युच्यते ।

# '''मूलसंज्ञा ॥ mūlasaṁjñā''' is defined as या लोकेऽन्यस्मिन्नर्थे प्रसिद्धा तन्त्रे चान्यस्मिन् (अर्थे) निवेशिता । A word used in everyday life is used in one sense while it is used in another sense for technical term in scientific treatise. For instance, we use the word रूप in daily life to mean colour - white, red etc, but in आयुर्वेद it means a symptom.

 

When two things having some common characteristic are compared  in order to praise one of the things, such a usage of words in a secondary sense is called चेष्टानिमित्तता। For example,  when someone says " as knowledge shines like a lamp", it is well known that knowledge does not burn, does not have flames or not hot to touch. Yet the comparison is made taking into account one characteristic that is common both to lamp and knowledge which is prakashana the action of light.  

 

तादर्थ्यम् ॥ tādarthyam तादर्थ्यं नाम, - यत्प्रयोजनार्थं प्रवर्तते भवस्तेनैव व्यपदिश्यते । यथा मदनमधुकलम्बा इत्यादीनि छर्दनानि, छर्दनप्रयोजनानीत्यर्थः।

 

To name an object after the purpose for which it is used is called तादर्थ्यम् । For instance, a मदनफल is used for vomiting (छर्दन) so it is itself called छर्दन।

 

मूलसंज्ञा ॥ mūlasaṁjñā is defined as या लोकेऽन्यस्मिन्नर्थे प्रसिद्धा तन्त्रे चान्यस्मिन् (अर्थे) निवेशिता ।

 

A word used in everyday life is used in one sense while it is used in another sense for technical term in scientific treatise. For instance, we use the word रूप in daily life to mean colour - white, red etc, but in आयुर्वेद it means a symptom.

== Methodology of Modern Scientific Treatises ==

== Methodology of Modern Scientific Treatises ==