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== 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,
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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
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*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.  
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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.<ref name=":3">''The Role of Tantrayuktis in Indian Research Methodology'' by Komatineni Surendra and J.S. R. A. Prasad in Academia</ref>  
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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>  
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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>
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'''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
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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" />
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{{Main article|Tantrayukti (तन्त्रयुक्तिः)}}
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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: 800px; font-style: normal; color: #;|* अधिकरणम् ॥ adhikaraṇam (Topic)
 
{{columns-list|colwidth=15em|style=width: 800px; font-style: normal; color: #;|* अधिकरणम् ॥ adhikaraṇam (Topic)
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Primitive application of Tantrayuktis is seen in the historical grammar treatise Ashtadhyayi of Maharshi Panini. Though the names of the yuktis were not mentioned their usage can be interpreted from a few aphorisms such as Atidesha, Apavarga, Upadesha seen in different sutras.<ref name=":3" />
 
Primitive application of Tantrayuktis is seen in the historical grammar treatise Ashtadhyayi of Maharshi Panini. Though the names of the yuktis were not mentioned their usage can be interpreted from a few aphorisms such as Atidesha, Apavarga, Upadesha seen in different sutras.<ref name=":3" />
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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.  
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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 ===
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# '''तादर्थ्यम् ॥ tādarthyam''' is defined as  तादर्थ्यं नाम, - यत्प्रयोजनार्थं प्रवर्तते भवस्तेनैव व्यपदिश्यते । यथा मदनमधुकलम्बा इत्यादीनि छर्दनानि, छर्दनप्रयोजनानीत्यर्थः। tādarthyaṁ nāma, - yatprayojanārthaṁ pravartate bhavastenaiva vyapadiśyate । yathā madanamadhukalambā ityādīni chardanāni, chardanaprayojanānītyarthaḥ। 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।
 
# '''तादर्थ्यम् ॥ tādarthyam''' is defined as  तादर्थ्यं नाम, - यत्प्रयोजनार्थं प्रवर्तते भवस्तेनैव व्यपदिश्यते । यथा मदनमधुकलम्बा इत्यादीनि छर्दनानि, छर्दनप्रयोजनानीत्यर्थः। tādarthyaṁ nāma, - yatprayojanārthaṁ pravartate bhavastenaiva vyapadiśyate । yathā madanamadhukalambā ityādīni chardanāni, chardanaprayojanānītyarthaḥ। 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 । yā loke'nyasminnarthe prasiddhā tantre cānyasmin (arthe) niveśitā । 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.
 
# '''मूलसंज्ञा ॥ mūlasaṁjñā''' is defined as या लोकेऽन्यस्मिन्नर्थे प्रसिद्धा तन्त्रे चान्यस्मिन् (अर्थे) निवेशिता । yā loke'nyasminnarthe prasiddhā tantre cānyasmin (arthe) niveśitā । 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.
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== Shastra pariksha ==
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Ayurveda is known to be the upaveda of Atharvaveda and Rigveda. However, being traditional medical system, the knowledge of Ayurveda is offered by ancient sages and seers in classical treatises as a shastra. These treatises offer Ayurveda knowledge in systematic manner. This knowledge has been offered in a structured, standardized and organized manner in various samhitas that are developed by strictly following the guidelines of developing Shastra samhitas or tantras of various topics. Ancient Ayurveda scholars have followed these rules and provided guidelines for a student to select the appropriate Shastra before starting the learning process. This is described as a 'Shastra pariksha' in Vimanasthanam of Charaka samhita. Although these qualities are described as desired qualities for a treatise on Ayurveda or medical science, most of these are applicable to the samhitas on other shastras also. <blockquote>बुद्धिमानात्मनःकार्यगुरुलाघवंकर्मफलमनुबन्धंदेशकालौचविदित्वायुक्तिदर्शनाद्भिषग्बुभूषुःशास्त्रमेवादितःपरीक्षेत| (Char. Samh. 8.3) <ref>Charaka Samhita ([http://niimh.nic.in/ebooks/ecaraka/?mod=read Vimanasthanam Adhyaya 8 Sutra 3])</ref></blockquote><blockquote>buddhimānātmanaḥkāryagurulāghavaṁkarmaphalamanubandhaṁdeśakālaucaviditvāyuktidarśanādbhiṣagbubhūṣuḥśāstramevāditaḥparīkṣeta| </blockquote>The desired qualities to look for in a treatise are as follows,
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# सुमहत् : comprehensive providing all information
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# यशस्विधीरपुरुषासेवितम् : successful, followed by prominent and wise men(successful practitioners)
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# अर्थबहुलम् : with detailed meanings
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# आप्तजनपूजितम् : regarded by authorities
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# त्रिविधशिष्यबुद्धिहितम् : useful to all three types of learners ( with good, moderate and poor intellect)
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# अपगतपुनरुक्तदोषम् : free from the deformity of reiteration
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# आर्षम् : descending from the sages (which is written by experienced, intuitive person)
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# सुप्रणीतसूत्रभाष्यसङ्ग्रहक्रम् : with well- formed presentation, discussion and conclusion
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# स्वाधारम्, अनवपतितशब्दम्, अकष्टशब्दम् : having informative title and firm base free from weak and difficult words
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# पुष्कलाभिधानम् : having comprehensive knowledge of subject
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# क्रमागतार्थम् : with proper sequencing of its contents
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# अतत्त्वविनिश्चयप्रधानम्, असङ्गतार्थम् : committed principally to arriving at the essence of thoughts, which reveals cleary meanings and concrete conclusion, focused on the particular subject without wavering ideas and irrelevant content,
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# असङ्कुलप्रकरणम् : quickly understandable with separated topics
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# आशुप्रबोधकम् लक्षणवच्चोदाहरणवच्च : effectively comprehensible, and having definitions showed with examples
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Such Shastra with pure knowledge is compared with the sun which enlightens the whole subject while warding off the darkness.
    
== Methodology of Modern Scientific Treatises ==
 
== Methodology of Modern Scientific Treatises ==
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* Presentation of Results
 
* Presentation of Results
 
* Conclusions
 
* Conclusions
   
==References==
 
==References==
 
<references />
 
<references />
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[[Category:Shastras]]

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