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Shastra rachanapaddhati (Samskrit : शास्त्ररचनापद्धतिः) means the methodology of construction of scientific and theoretical texts such as shastras and poetics. Samskrit literature abounds with thousands of treatises pertaining to ancient Bharatiya Vijnana shastras of which more than half a dozen books provide us the detailed information outlining the devices or means for composition of a scientific or methodical structure of a shastra. Every Bharatiya shastra, irrespective of its subject matter, has been built using these principles of methodology, of which the teachers, students, and the critics who expounded theoretical works on those subjects, were required to be familiar with.<ref name=":0" /><ref name=":2">Mahadevan, Jayaraman (2008) Paper Presentation : ''The Doctrine of Tantrayukti'' at University of Hyderabad, Department of Sanskrit Studies</ref>   

Shastra rachanapaddhati (Samskrit : शास्त्ररचनापद्धतिः) means the methodology for the construction of scientific or theoretical texts such as shastras and poetics. Samskrit literature abounds with thousands of treatises pertaining to ancient Bharatiya Vijnana shastras of which about a hundred books provide us the detailed information outlining the devices or means for composition of a scientific or methodical structure of a shastra. Every Bharatiya shastra, irrespective of its subject matter, has been built using these principles of methodology, of which the teachers, students, and the critics who expounded theoretical works on those subjects, were required to be familiar with.<ref name=":0" /><ref name=":2">Mahadevan, Jayaraman (2008) Paper Presentation : ''The Doctrine of Tantrayukti'' at University of Hyderabad, Department of Sanskrit Studies</ref>   

== परिचयः|| Introduction ==

== परिचयः|| Introduction ==

Our ancient intellectuals had not only produced numerous shastras or monumental treatises on almost all branches of ज्ञान and विज्ञान (Knowledge and Science) but also envisaged a detailed and comprehensive methodology of composing theoretico-scientific treatises. While there exist a few differences in the methodology of composition of shastras and the modern day research dissertations, journal and paper presentations all kinds of scientific writings essentially have the same requisites, as recognized by scholars and researchers all over the world. In the Bharatavarsha, such intellectual efforts were known prior to Panini's composition of Ashtadhyayi, a highly evolved exposition. Many thinkers put in their efforts in enriching and refining the methodology, creating a number of devices relating to words, structures and meanings pertaining to the composition of a shastra described in their authoritative and famous texts as given below,

Our ancient intellectuals had not only produced numerous shastras or monumental treatises on almost all branches of ज्ञान and विज्ञान (Knowledge and Science) but also envisaged a detailed and comprehensive methodology of composing theoretico-scientific treatises. While there exist a few differences in the methodology of composition of shastras and the modern day research dissertations, journal and paper presentations, all kinds of scientific writings essentially have the same requisites, as recognized by scholars and researchers all over the world. In the Bharatavarsha, such intellectual efforts were known prior to Panini's composition of Ashtadhyayi, a highly evolved exposition. Many thinkers put in their efforts in enriching and refining the methodology, creating a number of devices relating to words, structures and meanings pertaining to the composition of a shastra described in their authoritative and famous texts as given below,

*Vishnudharmottara Purana, contains discussions on sundry topics like poetics, arts, sculpture

*Vishnudharmottara Purana, contains discussions on sundry topics like poetics, arts, sculpture

*Panini Maharshi's Ashtadhyayi, a world famous grammar treatise

*Panini Maharshi's Ashtadhyayi, a world famous grammar treatise

*Vagbhata's Ashtangasangraha and Ashtangahrdayam, books on Ayurveda

*Vagbhata's Ashtangasangraha and Ashtangahrdayam, books on Ayurveda

*Nilamegha's Tantrayuktivichara, a medical treatise

*Nilamegha's Tantrayuktivichara, a medical treatise

Apart from them Chakrapanidatta, Arunadatta, Indu were authors of commentaries which have methodology of importance.  

Apart from them Chakrapanidatta, Arunadatta, and Indu were authors of commentaries which have methodologies of importance.  

== Methodology of Ancient Shastras ==

== Methodology of Ancient Shastras ==

Earliest instances of methodical composition of knowledge base can be seen in the Anukramanikas.  They are associated with Vedic texts and are the scientific indices on the vedic mantras. Each Veda contains atleast one such index. Because of Anukramanikas the texts have been preserved and tradition continued. These indices are very systematic recording the exact number of mantras, even aksharas, such that no scope for interpolation or deletion was allowed preserving the text accurately.  

Earliest instances of methodical composition of knowledge base can be seen in the '''Anukramanikas'''.  They are associated with Vedic texts and are the scientific indices on the vedic mantras. Each Veda contains atleast one such index. Because of Anukramanikas the texts have been preserved and tradition continued. These indices are very systematic recording the exact number of mantras, even aksharas, such that no scope for interpolation or deletion was allowed preserving the text accurately.<ref name=":3">''The Role of Tantrayuktis in Indian Research Methodology'' by Komatineni Surendra and J.S. R. A. Prasad in Academia</ref>

Nyaya Shastra which is the primary source of logic for all other shastras, explains five requisite methodologies as follows:<ref>Dash, Kesab Chandra. (1992) ''Elements of Research Methodology in Sanskrit.'' Varanasi : Chaukamba Sanskrit Sansthan</ref>

'''Nyaya Shastra''' which is the primary source of logic for all other shastras, explains five requisite methodologies, the Pancha Avayavas, as follows:<ref>Dash, Kesab Chandra. (1992) ''Elements of Research Methodology in Sanskrit.'' Varanasi : Chaukamba Sanskrit Sansthan</ref><blockquote>प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः।।३२।।{अवयवौद्देशसूत्रम्} (Nyay. Sutr. 1.1.32)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote><blockquote>pratijñāhētūdāharaṇōpanayanigamanāni avayavāḥ ॥32॥ {avayavauddēśasūtram} (Nyay. Sutr. 1.1.32)</blockquote>

# प्रतिज्ञा । Pratijna is the hypothesis that needs to be evaluated

# प्रतिज्ञा । Pratijna is the hypothesis that needs to be evaluated

# हेतुः । Hetuhu is the proposed reasoning of the problem

# हेतुः । Hetuhu is the proposed reasoning of the problem

# उदाहरणम् । Udaharana include the examples, illustrations or data in support of the hypothesis

# उदाहरणम् । Udaharana includes the examples, illustrations or data in support of the hypothesis

# उपनयः । Upanaya includes verification and devices to establish the correlation  

# उपनयः । Upanaya includes verification and devices to establish the correlation  

# निगमनम् । Nigamana draws the conclusion

# निगमनम् । Nigamana is to draw the conclusion

All the shastras and poetic works, belonging to divergent disciplines, portray the depth of Indian thinkers, who looked at the scientific treatises from all possible angles, critically examined the various conceptual aspects of the scientific works along without neglecting the subtle aspects. As such these concepts can be understood by illustrations from poetics also. The lesser known fact is that these great Indian thinkers after a thorough research, in-depth comprehensive study of the shastras available to them, formulated a methodology for building scientific theories having 95 constituents, under five headings.<ref name=":0">W. K. Lele (2006) ''Methodology of Ancient Indian Sciences'' Varanasi : Chaukhamba Surbharati Prakashan</ref><ref name=":1" />

All the shastras and poetic works, belonging to divergent disciplines, portray the depth of Indian thinkers, who looked at the scientific treatises from all possible angles, critically examined the various conceptual aspects of the scientific works along without neglecting the subtle aspects. As such these concepts can be understood by illustrations from poetics also. The lesser known fact is that these great Indian thinkers after a thorough research, in-depth comprehensive study of the shastras available to them, formulated a methodology for building scientific theories having 95 constituents, under five headings.<ref name=":0">W. K. Lele (2006) ''Methodology of Ancient Indian Sciences'' Varanasi : Chaukhamba Surbharati Prakashan</ref><ref name=":1" />

#तन्त्रयुक्तयः (tantrayuktayaḥ) ॥ Tantrayuktis (36)

#तन्त्रयुक्तयः (tantrayuktayaḥ) ॥ Tantrayuktis (36)

A brief introduction of each of the five given elements of composition and presentation of shastras will be undertaken in this topic.

A brief introduction of each of the five given elements of composition and presentation of shastras will be undertaken in this topic.

===तन्त्रयुक्तिः॥Tantrayukti===

===तन्त्रयुक्तिः॥Tantrayukti===

[[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;|* 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)

* ऊह्यम् ॥ ūhyam (What is understood)}}Again a word of wide import, Tantra is used synonymously with Ayurveda, a branch of Veda, education, aphorism, knowledge, shastra and definition. Tantra is referred as a synonym for Shastra in the present context means a 'theory' is which holds the various aspects of a subject, into which are interwoven different thoughts, objectives, observations and proposals covering the vast expanse of the subject. Thus it means a device or a method to systematically compose a text (or a shastra) to convey the intended ideas clearly.<ref name=":2" />

* ऊह्यम् ॥ ūhyam (What is understood)}}Again a word of wide import, Tantra is used synonymously with Ayurveda, a branch of Veda, education, aphorism, knowledge, shastra and definition. Tantra is referred as a synonym for Shastra in the present context means a 'theory' is which holds the various aspects of a subject, into which are interwoven different thoughts, objectives, observations and proposals covering the vast expanse of the subject. Thus it means a device or a method to systematically compose a text (or a shastra) to convey the intended ideas clearly.<ref name=":2" />

While almost all the above mentioned texts discussed tantrayukti, Arunadatta, the commentator of Vagbhata's Ashtangahrdayam, has dealt with explanation for a large number of devices other than the tantrayuktis.  

 

While almost all the above mentioned texts discussed tantrayukti, Arunadatta, the commentator of Vagbhata's Ashtangahrdayam, has dealt with explanation for a large number of devices other than the tantrayuktis. In the following sections a brief introduction of the elements of scientific writing such as Vyakhya, Kalpana, Ashraya and Tatchilya (elements other than the tantrayuktis) has been presented.

=== व्याख्या ॥ Vyakhya ===

=== व्याख्या ॥ Vyakhya ===

Vyakhya has been defined as विवरणात्मकशब्दसमूहरूपोग्रन्थविशेषः। meaning a particular composition explanatory in nature. Arunadatta in his Sarvanga Sundara commentary for Ashtangahrdayam explains thus <blockquote>व्याख्या अपि तन्त्रस्य गुणः। ताभिरपि तन्त्रमलङि्क्रयते । ताश्च पञ्चदश प्रकारा ।</blockquote>Meaning:  An explanation (or exposition or commentary) is also an attribute (a desirable property) of a scientific composition. There are 15 types of Vyakhyas which are

Vyakhya has been defined as विवरणात्मकशब्दसमूहरूपोग्रन्थविशेषः। meaning a particular composition explanatory in nature. Arunadatta in his Sarvanga Sundara commentary for Ashtangahrdayam explains thus<ref name=":0" /> <blockquote>व्याख्या अपि तन्त्रस्य गुणः। ताभिरपि तन्त्रमलङि्क्रयते । ताश्च पञ्चदश प्रकारा । vyākhyā api tantrasya guṇaḥ। tābhirapi tantramalaṅikrayate । tāśca pañcadaśa prakārā । </blockquote>Meaning:  An explanation (or exposition or commentary) is also an attribute (a desirable property) of a scientific composition. There are 15 types of Vyakhyas which are

{{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|

{{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|* पिण्डव्यख्या ॥ piṇḍavyakhyā  

* पिण्डव्यख्या ॥ piṇḍavyakhyā  

* पदव्यख्या ॥ padavyakhyā  

* पदव्यख्या ॥ padavyakhyā  

* पदार्थव्यख्या ॥ padārthavyakhyā  

* पदार्थव्यख्या ॥ padārthavyakhyā  

* प्रतिलोमव्यख्या ॥ pratilomavyakhyā  

* प्रतिलोमव्यख्या ॥ pratilomavyakhyā  

* 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। saṅkṣepatayā sūtrarūpeṇādhyāyādīnāṁ vyakhyā । Pinda vyakhya is a text containing a brief and synoptic explanation of the chapters, divisions in the form of a sutra.

पिण्डव्यख्या ॥ सङ्क्षेपतया सूत्ररूपेणाध्यायादीनां व्यख्या।  

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

 

# '''अर्थव्यख्या ॥ Artha Vyakhya''' is defined as यत्र प्रकरणेसूत्रे वा स्वभावस्योपवर्णनं क्रियते । तद्यथा प्रकृतिरुच्यते स्वभावः। yatra prakaraṇesūtre vā svabhāvasyopavarṇanaṁ kriyate । tadyathā prakr̥tirucyate svabhāvaḥ। 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.

अधिकरणव्यख्या ॥ Adhikarana Vyakhya : यद्वस्तुप्रकृतमारभ्य तदनुषङ्गेण व्यख्यानमारभ्यते ।  

# '''न्यासव्यख्या ॥ Nyasa Vyakhya''' is defined as यस्मिन्नधिकारे  वर्तमाने तेनाधिकरणार्थेन सहितं सम्बन्धमभिवीक्ष्यान्यस्यार्थो विनिक्षिप्यते। yasminnadhikāre vartamāne tenādhikaraṇārthena sahitaṁ sambandhamabhivīkṣyānyasyārtho vinikṣipyate। 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। yatpadānā chadeṁ kr̥tvoccāraṇam। 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.

अर्थव्यख्या ॥ यत्र प्रकरणेसूत्रे वा स्वभावस्योपवर्णनं क्रियते । तद्यथा प्रकृतिरुच्यते स्वभावः।  

# '''पदार्थव्यख्या ॥ Padartha Vyakhya''' is defined as  तेषामेव पदानां  विवरणम् । teṣāmeva padānāṁ vivaraṇam । 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। yatsūtramabhidhīyamānama svārthasya niṣpattau nimittabhāvamupaiti। 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.

न्यासव्यख्या ॥ यस्मिन्नधिकारे  वर्तमाने तेनाधिकरणार्थेन सहितं सम्बन्धमभिवीक्ष्यान्यस्यार्थो विनिक्षिप्यते।  

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.  

 

पदव्यख्या ॥ यत्पदाना  छदें  कृत्वोच्चारणम्।  

 

पदार्थव्यख्या ॥ तेषामेव पदानां  विवरणम् ।  

 

प्रयोजनव्यख्या ॥ यत्सूत्रमभिधीयमानम  स्वार्थस्य निष्पत्तौ निमित्तभावमुपैति।   

=== कल्पना ॥ Kalpana ===

=== कल्पना ॥ Kalpana ===

Kalpana (कल्पना) means the use of a word in a secondary sense. There are seven kinds of Kalpanas, Arunadatta's explanatory text is<blockquote>तत्र प्रधानकल्पना द्विधा प्रधानस्य कल्पना प्रधानेन वा कल्पना प्रधानकल्पना ।</blockquote>

Kalpana (कल्पना) means the use of a word in a secondary sense. There are seven kinds of Kalpanas, Arunadatta's explanatory text is<ref name=":0" /><blockquote>तत्र प्रधानकल्पना द्विधा प्रधानस्य कल्पना प्रधानेन वा कल्पना प्रधानकल्पना । tatra pradhānakalpanā dvidhā pradhānasya kalpanā pradhānena vā kalpanā pradhānakalpanā ।</blockquote>

* प्रधानकल्पना ॥ pradhānakalpanā  - is of two kinds प्रधानस्य कल्पना and प्रधानेन कल्पना

* प्रधानकल्पना ॥ pradhānakalpanā  - is of two kinds प्रधानस्य कल्पना and प्रधानेन कल्पना

* गुणकल्पना ॥ guṇakalpanā

* गुणकल्पना ॥ guṇakalpanā

* विद्याकल्पना ॥ vidyākalpanā

* विद्याकल्पना ॥ vidyākalpanā

* आज्ञाकल्पना ॥ ājñākalpanā

* आज्ञाकल्पना ॥ ājñākalpanā

=== आश्रयम् ॥ Ashraya ===

=== आश्रयम् ॥ Ashraya ===

An ashraya (आश्रयम् ) is a prop used to arrive at the correct meaning of the text. Arunadatta described 20 kinds of Ashrayas{{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|

An ashraya (आश्रयम् ) is a prop, a supporting text or concept used to arrive at the correct meaning of the subject matter. Arunadatta described 20 kinds of Ashrayas<ref name=":0" />{{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|

* आदिलोपः ॥ ādilopaḥ

* आदिलोपः ॥ ādilopaḥ

* मध्यलोपः ॥ madhyalopaḥ  

* मध्यलोपः ॥ madhyalopaḥ  

* उपनयः ॥ upanayaḥ  

* उपनयः ॥ upanayaḥ  

* सम्भवः ॥ sambhavaḥ  

* सम्भवः ॥ sambhavaḥ  

* विभवः ॥ vibhavaḥ}}

* विभवः ॥ vibhavaḥ}}The following are a few examples of Ashraya type of compositions.<ref name=":0" />

=== ताच्छील्यम् ॥ Tatchilya ===

=== ताच्छील्यम् ॥ Tatchilya ===

Tatchilya is an informal use of a word in a scientific composition. Arunadatta describes 17 kinds of Tatchilyas

Tatchilya is an informal use of a word in a scientific or poetic composition. In common language, people normally use words with extending, stretching or even twisted meanings, implying them to describe other situations, actions than they were originally meant for. This is the metaphorical process and in essence means transfer of meaning of a word to an entirely different context or situation. For example : we say 'In the eyes of law she was guilty and punished', here we mean in the 'view of law', since law, an inanimate thing cannot have eyes, and its action of viewing is extended to law. But such usages are very common and many times are used to enhance poetic beauty.

सप्तदश ताच्छील्यादीनीत्युक्तम् । {{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|* ताच्छील्यम् ॥ tācchīlyam  

This 'extension of meaning to something else' or 'a secondary use of language' is called Tatchilya. Arunadatta describes 17 kinds of Tatchilyas<ref name=":0" /><blockquote>सप्तदश ताच्छील्यादीनीत्युक्तम् ।</blockquote>{{columns-list|colwidth=15em|style=width: 600px; font-style: normal;|* ताच्छील्यम् ॥ tācchīlyam  

* अवयवः ॥ avayavaḥ  

* अवयवः ॥ avayavaḥ  

* विकारः॥ vikāraḥ  

* विकारः॥ vikāraḥ  

* चेष्टानिमित्तता ॥ ceṣṭānimittatā  

* चेष्टानिमित्तता ॥ ceṣṭānimittatā  

* मूलसंज्ञा ॥ mūlasaṁjñā  

* मूलसंज्ञा ॥ mūlasaṁjñā  

* तात्स्थ्यम् ॥ tātsthyam}}

* तात्स्थ्यम् ॥ tātsthyam}}A few examples of Tatchilya type of compositions are given below<ref name=":0" />

 

== Methodology of Modern Scientific Treatises ==

== Methodology of Modern Scientific Treatises ==

* Presentation of Results

* Presentation of Results

* Conclusions

* Conclusions

==References==

==References==

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