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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>  

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

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: 800px; font-style: normal; color: #;|* अधिकरणम् ॥ adhikaraṇam (Topic)

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

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" />

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.  

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 ===

# '''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.

== Methodology of Modern Scientific Treatises ==

== Methodology of Modern Scientific Treatises ==

==References==

==References==

<references />

<references />