4,468
edits
Changes
Jump to navigation
Jump to search
Line 10:
Line 10: − + − + − + − + − + − + − + Line 40:
Line 40: − + + + + Line 49:
Line 52: − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + − + Line 248:
Line 251: − + Line 254:
Line 257: − + Line 260:
Line 263: − + Line 268:
Line 271: − + Line 274:
Line 277: − + − === Role of Tantrayuktis === − Charaka aptly summarizes the role of tantrayuktis as follows<blockquote>यथाऽम्बुजवनस्यार्कः प्रदीपो वेश्मनो यथा ॥ 46</blockquote><blockquote>प्रबोध (न) प्रकाशार्थास्तथा तन्त्रस्य युक्तयः । एकस्मिन्नपि यस्येह शास्त्रे लब्दास्पदा मतिः॥ 47</blockquote><blockquote>स शास्त्रमन्यदप्याशु युक्तिज्ञत्वात् प्रबुध्यते । </blockquote>Meaning : Just as the sun causes a bed of lotuses to blossom, just a a lamp lights up a house, so also the tantrayuktis shed light on the meanings of the scientific subjects. He who gains a thorough knowledge of a shastra along with these tantrayuktis can quickly gain knowledge of another discipline too because of युक्तिज्ञत्वम् । knowledge of yuktis. − − Chakrapanidatta further refines Charaka's views by adding that along with bringing out the full exposition of the scientific topic, tantrayuktis also throw light on the hidden meaning of the content. By learning these, a medical practitioner not only saves himself from injudicious handling but also saves the life of the patient. − − Sushruta, clearly states that the purpose of tantrayuktis is two-fold namely, the arrangement of the sentences and the organization of the meanings.<ref name=":0" /> − − − + − + + Line 298:
Line 294: − + − + − + − + − + − + + + + + + + + + + + + + + + + + + + + + + − + Line 314:
Line 331: − + Line 321:
Line 338: − + − + − + Line 335:
Line 352: − + Line 342:
Line 359: − + Line 349:
Line 366: − + Line 356:
Line 373: − + Line 363:
Line 380: − + Line 370:
Line 387: − + − + − + − + − + − + − + + + + + + + + + + + + + + + + + + + + + + +
Tantrayukti (तन्त्रयुक्तिः) (view source)
Revision as of 16:45, 30 August 2019
, 16:45, 30 August 2019Adding transliteration for newsletter use
* आश्रयानि (''āśrayāni)''॥ 20 Ashrayas
* आश्रयानि (''āśrayāni)''॥ 20 Ashrayas
* ताच्छील्यानि (''tācchīlyāni)''॥17 Taatchilyas
* ताच्छील्यानि (''tācchīlyāni)''॥17 Taatchilyas
A brief introduction of the above [[Shastra Rachana Paddhati (शास्त्ररचनापद्धतिः)|shastra rachana paddhatis]] contain various elements of writing and presentation of shastras, and of them the most important, Tantrayukti will be undertaken in this topic. It may be noted that many modern day scholars including those in the West have studied about Tantrayukti in different perspectives.
A brief introduction of the above [[Shastra Rachana Paddhati (शास्त्ररचनापद्धतिः)|shastra rachana paddhatis]] contain various elements of writing and presentation of shastras, and of them the most important, Tantrayukti will be undertaken in this topic. It may be noted that many modern day scholars including those in the West have studied about Tantrayukti in different perspectives. Tantra yuktis are also discussed extensively in Vyakarana, Nyaya, Mimamsa, and Vedanta darshanas to explain the respective theories. Here in this context Ayurveda usage of Tantra yuktis are more applicable.
== Etymology ==
== व्युत्पत्तिः|| Etymology ==
Tantrayukti (तन्त्रयुक्तिः), an uncommon word, yet practically applied by all Bharatiya shastrakaras, includes a set of research tools for the composition of shastras. तन्त्रयुक्तिः is comprised of two words तन्त्र (tantra) and युक्तिः (yukti).
Tantrayukti (तन्त्रयुक्तिः), an uncommon word, yet practically applied by all Bharatiya shastrakaras, includes a set of research tools for the composition of shastras. तन्त्रयुक्तिः is comprised of two words तन्त्र (tantra) and युक्तिः (yukti).
=== तन्त्रम् || Tantra ===
=== तन्त्रम् || Tantra ===
The word tantra is derived from the samskrit root or dhatu तनु विस्तारे in the meanings of 'to stretch', to expand, to diffuse, spread. It is also defined as सिद्धान्तः (siddhanta), ओषधिः (Oshadhi), श्रुतिशाखाविशेषः, हेतुः, उभ-यार्थप्रयोजकम् इतिकर्त्तव्यता इति मेदिनी as per Medini kosha.
The word tantra is derived from the samskrit root or dhatu तनु विस्तारे | ''tanu vistāre'' in the meanings of 'to stretch', to expand, to diffuse, spread. It is also defined as सिद्धान्तः (siddhanta), ओषधिः (Oshadhi), श्रुतिशाखाविशेषः, हेतुः, उभ-यार्थप्रयोजकम् इतिकर्त्तव्यता इति मेदिनी | ''śrutiśākhāviśeṣaḥ, hetuḥ, ubha-yārthaprayojakam itikarttavyatā iti medinī'' as per Medini kosha.
It is also expressed in the meaning of 'to compose', 'to write' as per The Student's Sanskrit English Dictionary by V. S. Apte. The traditional definition of the word tantra given in Sarvatantra siddhanta padarthalakshana sangraha by Bhikshu Gaurishankara<ref name=":0" />is as follows<blockquote>तनोति विपुलानर्थान् तत्वमन्त्रसमन्वितान् | त्राणं च कुरुते यस्मात् तन्त्रमित्यभिधीयते ||</blockquote><blockquote>''Thus tantra is that which holds the diffused elements or the expanse of a subject; it is one in which are interwoven different thoughts and theories concerning a scientific subject.''<ref name=":0" /></blockquote><blockquote>''Tantra can be termed as that which discusses and details subjects and concepts and also that which protects.''<ref name=":2">Mahadevan, Jayaraman (2008) Paper Presentation : ''The Doctrine of Tantrayukti'' at University of Hyderabad, Department of Sanskrit Studies</ref></blockquote>Charaka samhita gives the list of synonyms of the word tantra as तत्रायुर्वेदः शाखा विद्या सूत्रं ज्ञानं शास्त्रं लक्षणं तन्त्रमिति... Tantra is used synonymously with Ayurveda, a branch of veda, vidya (education), sutra (aphorism), jnana (knowledge), shastra, lakshana (definition).<ref name=":2" />
It is also expressed in the meaning of 'to compose', 'to write' as per The Student's Sanskrit English Dictionary by V. S. Apte. The traditional definition of the word tantra given in Sarvatantra siddhanta padarthalakshana sangraha by Bhikshu Gaurishankara<ref name=":0" />is as follows<blockquote>तनोति विपुलानर्थान् तत्वमन्त्रसमन्वितान् | त्राणं च कुरुते यस्मात् तन्त्रमित्यभिधीयते ||</blockquote><blockquote>''tanoti vipulānarthān tatvamantrasamanvitān | trāṇaṁ ca kurute yasmāt tantramityabhidhīyate ||''</blockquote><blockquote>''Thus tantra is that which holds the diffused elements or the expanse of a subject; it is one in which are interwoven different thoughts and theories concerning a scientific subject.''<ref name=":0" /></blockquote><blockquote>''Tantra can be termed as that which discusses and details subjects and concepts and also that which protects.''<ref name=":2">Mahadevan, Jayaraman (2008) Paper Presentation : ''The Doctrine of Tantrayukti'' at University of Hyderabad, Department of Sanskrit Studies</ref></blockquote>Charaka samhita gives the list of synonyms of the word tantra as तत्रायुर्वेदः शाखा विद्या सूत्रं ज्ञानं शास्त्रं लक्षणं तन्त्रमिति... | ''tatrāyurvedaḥ śākhā vidyā sūtraṁ jñānaṁ śāstraṁ lakṣaṇaṁ tantramiti...'' Tantra is used synonymously with Ayurveda, a branch of veda, vidya (education), sutra (aphorism), jnana (knowledge), shastra, lakshana (definition).<ref name=":2" />
Tantra used as a synonym for Shastra (in this context means theory, subject) is that 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. Many scholars and poets including Mahakavi Kalidasa have used the word tantra to mean 'a scientific work' as mentioned by Prof. W. K. Lele. <ref name=":0" />
Tantra used as a synonym for Shastra (in this context means theory, subject) is that 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. Many scholars and poets including Mahakavi Kalidasa have used the word tantra to mean 'a scientific work' as mentioned by Prof. W. K. Lele. <ref name=":0" />
=== युक्तिः || Yukti ===
=== युक्तिः || Yukti ===
Yukti (युक्तिः) is a derivative of the the dhatu युज् in the meaning 'to unite', 'join','to employ' etc. The word ''yukti'' is an application, an arrangement, a usage, a means, a device etc.<ref name=":0" /> Sharma has offered an explanation of yukti (युक्तिः) as follows <blockquote>युज्यन्ते सङ्क्ल्प्यन्ते सम्बध्यन्ते परस्परमर्थाः सम्यक्तया प्राकरणिकेऽभिमतेऽर्थे विरोधव्याघातादिदोषमपास्यानया इति युक्तिः | युज् योजने तस्मिन् यक्तिरिति रूपं भवति | </blockquote>Meaning : Yukti is one that removes the imperfections like impropriety, contradiction from the intended meaning and thoroughly unites the meanings (in writings or compositions).Yuj is used to mean 'to arrange'.
Yukti (युक्तिः) is a derivative of the the dhatu युज् in the meaning 'to unite', 'join','to employ' etc. The word ''yukti'' is an application, an arrangement, a usage, a means, a device etc.<ref name=":0" /> Sharma has offered an explanation of yukti (युक्तिः) as follows <blockquote>युज्यन्ते सङ्क्ल्प्यन्ते सम्बध्यन्ते परस्परमर्थाः सम्यक्तया प्राकरणिकेऽभिमतेऽर्थे विरोधव्याघातादिदोषमपास्यानया इति युक्तिः | युज् योजने तस्मिन् यक्तिरिति रूपं भवति | </blockquote><blockquote>''yujyante saṅklpyante sambadhyante parasparamarthāḥ samyaktayā prākaraṇike'bhimate'rthe virodhavyāghātādidoṣamapāsyānayā iti yuktiḥ | yuj yojane tasmin yaktiriti rūpaṁ bhavati |''</blockquote>Meaning : Yukti is one that removes the imperfections like impropriety, contradiction from the intended meaning and thoroughly unites the meanings (in writings or compositions).Yuj is used to mean 'to arrange'.
=== Meaning ===
=== Meaning ===
तन्त्रस्य युक्तयस्तन्त्रयुक्तयः |
तन्त्रस्य युक्तयस्तन्त्रयुक्तयः | ''tantrasya yuktayastantrayuktayaḥ |''
A yukti thus means an inevitable tool, a scientific one, an indispensable device employed in composing a scientific treatise.<ref name=":0" /> Tantrayukti, is therefore, a device of the tantra (shastra). Dr. Jayaraman mentions the various terms in which scholars, both Indian and Western have rendered tantrayukti as follows<ref name=":2" />
A yukti thus means an inevitable tool, a scientific one, an indispensable device employed in composing a scientific treatise.<ref name=":0" /> Tantrayukti, is therefore, a device of the tantra (shastra). Dr. Jayaraman mentions the various terms in which scholars, both Indian and Western have rendered tantrayukti as follows<ref name=":2" />
== तन्त्रयुक्तिः॥ Tantrayukti ==
== तन्त्रयुक्तिः॥ Tantrayukti ==
Tantrayukti (तन्त्रयुक्तिः) 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. A treatise is comprised of a large number of paragraphs, chapters, sections, sub-sections, explanations, concepts etc as such a scientific writer is required to use a large number of ways to put forth his concept. Thus we see that 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>Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref>
Tantrayukti (तन्त्रयुक्तिः) 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. A treatise is comprised of a large number of paragraphs, chapters, sections, sub-sections, explanations, concepts etc as such a scientific writer is required to use a large number of ways to put forth his concept. Tantrayuktis, are many in number and aid the author to present his concept in a lucid and systematic manner.
=== Number of Tantrayuktis ===
Based on each shastrakara, we see that there are about 36 generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.<ref name=":0" /><ref>Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref> Below is the list of four important sources of these yuktis.
{| class="wikitable"
{| class="wikitable"
!S.No.
!S.No.
|-
|-
|1
|1
|<nowiki>अधिकरणम्</nowiki>
|<nowiki>अधिकरणम् || </nowiki>''adhikaraṇam''
|अधिकरणम्
|<nowiki>अधिकरणम् || </nowiki>''adhikaraṇam''
|अधिकरणम्
|<nowiki>अधिकरणम् || </nowiki>''adhikaraṇam''
|अधिकरणम्
|<nowiki>अधिकरणम् || </nowiki>''adhikaraṇam''
|-
|-
|2
|2
|<nowiki>विधानम्</nowiki>
|<nowiki>विधानम् || </nowiki>''vidhānam''
|योगः
|<nowiki>योगः || </nowiki>''yōgaḥ''
|योगः
|<nowiki>योगः || </nowiki>''yōgaḥ''
|योगः
|<nowiki>योगः || </nowiki>''yōgaḥ''
|-
|-
|3
|3
|<nowiki>योगः</nowiki>
|<nowiki>योगः || </nowiki>''yōgaḥ''
|हेत्वर्थः
|<nowiki>हेत्वर्थः || </nowiki>''hētvarthaḥ''
|पदार्थः
|<nowiki>पदार्थः || </nowiki>''padārthaḥ''
|पदार्थः
|<nowiki>पदार्थः || </nowiki>''padārthaḥ''
|-
|-
|4
|4
|<nowiki>पदार्थः</nowiki>
|<nowiki>पदार्थः || </nowiki>''padārthaḥ''
|पदार्थः
|<nowiki>पदार्थः || </nowiki>''padārthaḥ''
|हेत्वर्थः
|<nowiki>हेत्वर्थः || </nowiki>''hētvarthaḥ''
|हेत्वर्थः
|<nowiki>हेत्वर्थः || </nowiki>''hētvarthaḥ''
|-
|-
|5
|5
|<nowiki>हेत्वर्थः</nowiki>
|<nowiki>हेत्वर्थः || </nowiki>''hētvarthaḥ''
|प्रदेशः
|<nowiki>प्रदेशः || </nowiki>''pradēśaḥ''
|उद्धेशः
|<nowiki>उद्धेशः || </nowiki>''uddhēśaḥ''
|उद्धेशः
|<nowiki>उद्धेशः || </nowiki>''uddhēśaḥ''
|-
|-
|6
|6
|<nowiki>उद्धेशः</nowiki>
|<nowiki>उद्देशः || </nowiki>''uddeśaḥ''
|उद्धेशः
|<nowiki>उद्धेशः || </nowiki>''uddhēśaḥ''
|निर्देशः
|<nowiki>निर्देशः || </nowiki>''nirdēśaḥ''
|निर्देशः
|<nowiki>निर्देशः || </nowiki>''nirdēśaḥ''
|-
|-
|7
|7
|<nowiki>निर्देशः </nowiki>
|<nowiki>निर्देशः || </nowiki>''nirdēśaḥ''
|निर्देशः
|<nowiki>निर्देशः || </nowiki>''nirdēśaḥ''
|उपदेशः
|<nowiki>उपदेशः || </nowiki>''upadēśaḥ''
|उपदेशः
|<nowiki>उपदेशः || </nowiki>''upadēśaḥ''
|-
|-
|8
|8
|<nowiki>उपदेशः</nowiki>
|<nowiki>उपदेशः || </nowiki>''upadēśaḥ''
|वाक्यशेषः
|<nowiki>वाक्यशेषः || </nowiki>''vākyaśēṣaḥ''
|अपदेशः
|<nowiki>अपदेशः || </nowiki>''apadēśaḥ''
|अपदेशः
|<nowiki>अपदेशः || </nowiki>''apadēśaḥ''
|-
|-
|9
|9
|<nowiki>अपदेशः</nowiki>
|<nowiki>अपदेशः || </nowiki>''apadēśaḥ''
|प्रयोजनम्
|<nowiki>प्रयोजनम् || </nowiki>''prayōjanam''
|प्रदेशः
|<nowiki>प्रदेशः || </nowiki>''pradēśaḥ''
|प्रदेशः
|<nowiki>प्रदेशः || </nowiki>''pradēśaḥ''
|-
|-
|10
|10
|<nowiki>अतिदेशः</nowiki>
|<nowiki>अतिदेशः || </nowiki>''atidēśaḥ''
|उपदेशः
|<nowiki>उपदेशः || </nowiki>''upadēśaḥ''
|अतिदेशः
|<nowiki>अतिदेशः || </nowiki>''atidēśaḥ''
|अतिदेशः
|<nowiki>अतिदेशः || </nowiki>''atidēśaḥ''
|-
|-
|11
|11
|<nowiki>प्रदेशः</nowiki>
|<nowiki>प्रदेशः || </nowiki>''pradēśaḥ''
|अपदेशः
|<nowiki>अपदेशः || </nowiki>''apadēśaḥ''
|अपवर्जः
|<nowiki>अपवर्जः || </nowiki>''apavarjaḥ''
|अपवर्गः
|<nowiki>अपवर्गः || </nowiki>''apavargaḥ''
|-
|-
|12
|12
|<nowiki>उपमानम्</nowiki>
|<nowiki>उपमानम् || </nowiki>''upamānam''
|अतिदेशः
|<nowiki>अतिदेशः || </nowiki>''atidēśaḥ''
|वाक्यशेषः
|<nowiki>वाक्यशेषः || </nowiki>''vākyaśēṣaḥ''
|वाक्यशेषः
|<nowiki>वाक्यशेषः || </nowiki>''vākyaśēṣaḥ''
|-
|-
|13
|13
|<nowiki>अर्थापत्तिः</nowiki>
|<nowiki>अर्थापत्तिः || </nowiki>''arthāpattiḥ''
|अर्थापत्तिः
|<nowiki>अर्थापत्तिः || </nowiki>''arthāpattiḥ''
|अर्थापत्तिः
|<nowiki>अर्थापत्तिः || </nowiki>''arthāpattiḥ''
|अर्थापत्तिः
|<nowiki>अर्थापत्तिः || </nowiki>''arthāpattiḥ''
|-
|-
|14
|14
|<nowiki>संशयः</nowiki>
|<nowiki>संशयः || </nowiki>''saṁśayaḥ''
|निर्णयः
|<nowiki>निर्णयः || </nowiki>''nirṇayaḥ''
|विपर्ययः
|<nowiki>विपर्ययः || </nowiki>''viparyayaḥ''
|प्रसङ्गः
|<nowiki>प्रसङ्गः || </nowiki>''prasaṅgaḥ''
|-
|-
|15
|15
|<nowiki>प्रसङ्गः</nowiki>
|<nowiki>प्रसङ्गः || </nowiki>''prasaṅgaḥ''
|प्रसङ्गः
|<nowiki>प्रसङ्गः || </nowiki>''prasaṅgaḥ''
|प्रसङ्गः
|<nowiki>प्रसङ्गः || </nowiki>''prasaṅgaḥ''
|एकान्तः
|<nowiki>एकान्तः || </nowiki>''ēkāntaḥ''
|-
|-
|16
|16
|<nowiki>विपर्ययः</nowiki>
|<nowiki>विपर्ययः || </nowiki>''viparyayaḥ''
|ऐकान्तः
|<nowiki>ऐकान्तः || </nowiki>''aikāntaḥ''
|एकान्तः
|<nowiki>एकान्तः || </nowiki>''ēkāntaḥ''
|अनैकान्तः
|<nowiki>अनैकान्तः || </nowiki>''anaikāntaḥ''
|-
|-
|17
|17
|<nowiki>वाक्यशेषः</nowiki>
|<nowiki>वाक्यशेषः || </nowiki>''vākyaśēṣaḥ''
|नैकान्तः
|<nowiki>नैकान्तः || </nowiki>''naikāntaḥ''
|अनेकान्तः
|<nowiki>अनेकान्तः || </nowiki>''anēkāntaḥ''
|पूर्वपक्षः
|<nowiki>पूर्वपक्षः || </nowiki>''pūrvapakṣaḥ''
|-
|-
|18
|18
|<nowiki>अनुमतम्</nowiki>
|<nowiki>अनुमतम् || </nowiki>''anumatam''
|अपवर्गः
|<nowiki>अपवर्गः || </nowiki>''apavargaḥ''
|पूर्वपक्षः
|<nowiki>पूर्वपक्षः || </nowiki>''pūrvapakṣaḥ''
|निर्णयः
|<nowiki>निर्णयः || </nowiki>''nirṇayaḥ''
|-
|-
|19
|19
|<nowiki>व्याख्यानम्</nowiki>
|<nowiki>व्याख्यानम् || </nowiki>''vyākhyānam''
|विपर्ययः
|<nowiki>विपर्ययः || </nowiki>''viparyayaḥ''
|निर्णयः
|<nowiki>निर्णयः || </nowiki>''nirṇayaḥ''
|विधानम्
|<nowiki>विधानम् || </nowiki>''vidhānam''
|-
|-
|20
|20
|<nowiki>निर्वचनम्</nowiki>
|<nowiki>निर्वचनम् || </nowiki>''nirvacanam''
|पूर्वपक्षः
|<nowiki>पूर्वपक्षः || </nowiki>''pūrvapakṣaḥ''
|अनुमतम्
|<nowiki>अनुमतम् || </nowiki>''anumatam''
|विपर्ययः
|<nowiki>विपर्ययः || </nowiki>''viparyayaḥ''
|-
|-
|21
|21
|<nowiki>निदर्शनम्</nowiki>
|<nowiki>निदर्शनम् || </nowiki>''nidarśanam''
|विधानम्
|<nowiki>विधानम् || </nowiki>''vidhānam''
|विधानम्
|<nowiki>विधानम् || </nowiki>''vidhānam''
|अतिक्रान्तावेक्षणम्
|<nowiki>अतिक्रान्तावेक्षणम् || </nowiki>''atikrāntāvēkṣaṇam''
|-
|-
|22
|22
|<nowiki>अपवर्गः</nowiki>
|<nowiki>अपवर्गः || </nowiki>''apavargaḥ''
|अनुमतम्
|<nowiki>अनुमतम् || </nowiki>''anumatam''
|अनागतावेक्षणम्
|<nowiki>अनागतावेक्षणम् || </nowiki>''anāgatāvēkṣaṇam''
|अनागतावेक्षणम्
|<nowiki>अनागतावेक्षणम् || </nowiki>''anāgatāvēkṣaṇam''
|-
|-
|23
|23
|<nowiki>स्वसंज्ञा</nowiki>
|<nowiki>स्वसंज्ञा || </nowiki>''svasaṁjñā''
|व्याख्यानम्
|<nowiki>व्याख्यानम् || </nowiki>''vyākhyānam''
|अतिक्रान्तावेक्षणम्
|<nowiki>अतिक्रान्तावेक्षणम् || </nowiki>''atikrāntāvēkṣaṇam''
|संशयः
|<nowiki>संशयः || </nowiki>''saṁśayaḥ''
|-
|-
|24
|24
|<nowiki>पूर्वपक्षः</nowiki>
|<nowiki>पूर्वपक्षः || </nowiki>''pūrvapakṣaḥ''
|संशयः
|<nowiki>संशयः || </nowiki>''saṁśayaḥ''
|संशयः
|<nowiki>संशयः || </nowiki>''saṁśayaḥ''
|अतिव्याख्यानम्
|<nowiki>अतिव्याख्यानम् || </nowiki>''ativyākhyānam''
|-
|-
|25
|25
|<nowiki>उत्तरपक्षः</nowiki>
|<nowiki>उत्तरपक्षः || </nowiki>''uttarapakṣaḥ''
|अतीतावेक्षा
|<nowiki>अतीतावेक्षा || </nowiki>''atītāvēkṣā''
|व्याख्यानम्
|<nowiki>व्याख्यानम् || </nowiki>''vyākhyānam''
|अनुमतम्
|<nowiki>अनुमतम् || </nowiki>''anumatam''
|-
|-
|26
|26
|<nowiki>एकान्तः</nowiki>
|<nowiki>एकान्तः || </nowiki>''ēkāntaḥ''
|अनागतावेक्षा
|<nowiki>अनागतावेक्षा || </nowiki>''anāgatāvēkṣā''
|स्वसंज्ञा
|<nowiki>स्वसंज्ञा || </nowiki>''svasaṁjñā''
|स्वसंज्ञा
|<nowiki>स्वसंज्ञा || </nowiki>''svasaṁjñā''
|-
|-
|27
|27
|<nowiki>अनागतावेक्षणम्</nowiki>
|<nowiki>अनागतावेक्षणम् || </nowiki>''anāgatāvēkṣaṇam''
|स्वसंज्ञा
|<nowiki>स्वसंज्ञा || </nowiki>''svasaṁjñā''
|निर्वचनम्
|<nowiki>निर्वचनम् || </nowiki>''nirvacanam''
|निर्वचनम्
|<nowiki>निर्वचनम् || </nowiki>''nirvacanam''
|-
|-
|28
|28
|<nowiki>अतिक्रान्तावेक्षणम्</nowiki>
|<nowiki>अतिक्रान्तावेक्षणम् || </nowiki>''atikrāntāvēkṣaṇam''
|ऊह्यम्
|<nowiki>ऊह्यम् || </nowiki>''ūhyam''
|निदर्शनम्
|<nowiki>निदर्शनम् || </nowiki>''nidarśanam''
|दृष्टान्तः
|<nowiki>दृष्टान्तः || </nowiki>''dr̥ṣṭāntaḥ''
|-
|-
|29
|29
|<nowiki>नियोगः</nowiki>
|<nowiki>नियोगः || </nowiki>''niyōgaḥ''
|समुच्चयः
|<nowiki>समुच्चयः || </nowiki>''samuccayaḥ''
|नियोगः
|<nowiki>नियोगः || </nowiki>''niyōgaḥ''
|नियोगः
|<nowiki>नियोगः || </nowiki>''niyōgaḥ''
|-
|-
|30
|30
|<nowiki>विकल्पः</nowiki>
|<nowiki>विकल्पः || </nowiki>''vikalpaḥ''
|निदर्शनम्
|<nowiki>निदर्शनम् || </nowiki>''nidarśanam''
|विकल्पः
|<nowiki>विकल्पः || </nowiki>''vikalpaḥ''
|विकल्पः
|<nowiki>विकल्पः || </nowiki>''vikalpaḥ''
|-
|-
|31
|31
|<nowiki>समुच्चयः</nowiki>
|<nowiki>समुच्चयः || </nowiki>''samuccayaḥ''
|निर्वचनम्
|<nowiki>निर्वचनम् || </nowiki>''nirvacanam''
|समुच्चयः
|<nowiki>समुच्चयः || </nowiki>''samuccayaḥ''
|समुच्चयः
|<nowiki>समुच्चयः || </nowiki>''samuccayaḥ''
|-
|-
|32
|32
|<nowiki>ऊह्यम्</nowiki>
|<nowiki>ऊह्यम् || </nowiki>''ūhyam''
|संनियोगः
|<nowiki>संनियोगः || </nowiki>
|ऊह्यम्
|<nowiki>ऊह्यम् || </nowiki>''ūhyam''
|ऊह्यम्
|<nowiki>ऊह्यम् || </nowiki>''ūhyam''
|-
|-
|33
|33
|<nowiki> - </nowiki>
|<nowiki> - </nowiki>
|विकल्पनम्
|<nowiki>विकल्पनम् || </nowiki>''vikalpanam''
| -
| -
| -
| -
|34
|34
|<nowiki> - </nowiki>
|<nowiki> - </nowiki>
|प्रत्युत्सारः
|<nowiki>प्रत्युत्सारः || </nowiki>''pratyutsāraḥ''
| -
| -
| -
| -
|35
|35
|<nowiki> - </nowiki>
|<nowiki> - </nowiki>
|उद्धारः
|<nowiki>उद्धारः || </nowiki>''uddhāraḥ''
| -
| -
| -
| -
|36
|36
|<nowiki> - </nowiki>
|<nowiki> - </nowiki>
|सम्भवः
|<nowiki>सम्भवः || </nowiki>''sambhavaḥ''
| -
| -
| -
| -
All Bharatiya shastras, have been composed based on the tantrayukti system. One can see the application of Tantrayuktis in the composition of scientific literature such as Nyaya, Mimamsa, Vyakarana, Arthashastra, Ayurveda, Alankarashastra and Kamashastra. Such a study of methodological application is relevant to modern day studies, experiments and sciences. Here a few applications of tantrayuktis in ancient shastras is described.<ref name=":0" /><ref name=":32" />
All Bharatiya shastras, have been composed based on the tantrayukti system. One can see the application of Tantrayuktis in the composition of scientific literature such as Nyaya, Mimamsa, Vyakarana, Arthashastra, Ayurveda, Alankarashastra and Kamashastra. Such a study of methodological application is relevant to modern day studies, experiments and sciences. Here a few applications of tantrayuktis in ancient shastras is described.<ref name=":0" /><ref name=":32" />
# Charaka Samhita (Ayurveda) is the first recorded evidence where Tantrayukti is dealt with. A seminal work on Ayurveda, it comprises of eight Sthanas containing 9295 sutras, of which the eighth sthana called as siddhisthana, has enumerated about 36 tantrayuktis as given in the table given above.
# Charaka Samhita (Ayurveda) is the first recorded evidence where Tantrayukti is dealt with. A seminal work on Ayurveda, it comprises of eight Sthanas containing 9295 sutras, of which the eighth sthana called as siddhisthana, has enumerated about 36 tantrayuktis as given in the table given above.
# Sushruta Samhita (Surgical Medicine), a renowned text on Sastrachikitsa (Surgery) composed by Sushruta, has about six sthanas with 8300 sutras in total. Thirtytwo tantrayuktis are detailed in the sixtyfifth adhyaya by Sushruta.
# [[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta Samhita]] (Surgical Medicine), a renowned text on Sastrachikitsa (Surgery) composed by Sushruta, has about six sthanas with 8300 sutras in total. Thirtytwo tantrayuktis are detailed in the sixtyfifth adhyaya by Sushruta.
# Ashtangasangraha (Ayurveda) written by Vagbhata (a second text called Ashtangahrdaya) mentions 36 tantrayuktis in the 50th adhyaya if the Uttarasthana. Ashtangahrdaya also mentions Tantrayuktis.
# Ashtangasangraha (Ayurveda) written by Vagbhata (a second text called Ashtangahrdaya) mentions 36 tantrayuktis in the 50th adhyaya if the Uttarasthana. Ashtangahrdaya also mentions Tantrayuktis.
# Vishnudarmottara Purana, enumerates 32 tantrayuktis in the sixth adhyaya of the third kanda.
# Vishnudarmottara Purana, enumerates 32 tantrayuktis in the sixth adhyaya of the third kanda.
# Tantrayuktivichara by Nilamegha (Ayurveda Practitioner from Kerala), a later day text considers 36 tantrayuktis in detail, based on Vagbhata's exposition.
# Tantrayuktivichara by Nilamegha (Ayurveda Practitioner from Kerala), a later day text considers 36 tantrayuktis in detail, based on Vagbhata's exposition.
# Nyayasutra bhashyam, by Vatsayana, also mentions about a tantrayukti called Anumata, while discussing the fourth sutra of the first ahnika in the first chapter of Gautama's Nyayasutras.<ref name=":2" />
# Nyayasutra bhashyam, by Vatsayana, also mentions about a tantrayukti called Anumata, while discussing the fourth sutra of the first ahnika in the first chapter of Gautama's Nyayasutras.<ref name=":2" />
== Tantrayukti Salient Features ==
== Tantrayukti Illustrations ==
Almost all aspects required for writing a systematic and compact treatise are discussed by yuktis. A few illustrations presented by Dr. Jayaraman, in his paper<ref name=":2" /> are given here.
Almost all aspects required for writing a systematic and compact treatise are discussed by yuktis. A few illustrations presented by Dr. Jayaraman, in his paper<ref name=":2" /> are given here.
=== Basic Structure of a Treatise ===
=== Basic Structure of a Treatise ===
Tantrayuktis such as the following aid the author to format a template, into which the content or the subject matter of choice could be constructed. It forms the foundation on which all aspects of the treatise will stand.
Tantrayuktis such as the following aid the author to format a template, into which the content or the subject matter of choice could be constructed. It forms the foundation on which all aspects of the treatise will stand.<ref name=":0" /><ref name=":2" />
* प्रयोजनम् ॥ Prayojana - defines the main objective, object or aim of the treatise
* प्रयोजनम् ॥ Prayojana - defines the main objective, object or aim of the treatise
* अधिकरणम् ॥ Adhikarana - gives the topic or topics
* अधिकरणम् ॥ Adhikarana - gives the topic or topics
* विधानम् ॥ Vidhana - defines the arrangement of the topics
* विधानम् ॥ Vidhana - defines the arrangement of the topics
* उद्देशः ॥ Uddesha, निर्देशः ॥ Nirdesha - general pattern of enumeration
* उद्देशः ॥ Uddesha - a brief statement, introduces a topic to the reader, a prerequisite for Nirdesha
* निर्देशः ॥ Nirdesha - a detailed and long statement, provides the reader all subtopics
For example, Vidhanam, a yukti is used in Arthashastra. It is defined by Kautilya as शास्त्रस्य प्रकरणानुपूर्वी विधानम् to mean 'Treatment of topics in their inherent order'.<ref name=":0" /> Kautilya applies this yukti in his own text, Arthashastra, where प्रकरणाधिकरणसमुद्देशः lists the sections of the work. The subtopics start with विद्यासमुद्देशः (Chapter about Knowledge) वृद्धसंयोगः (Chapter about company of learned elders), इन्द्रियजयः (Chapter about conquering senses), अमात्योत्पत्तिः (Chapter about recruiting ministers) are placed in their natural sequence.
For example, Vidhanam, a yukti is used in Arthashastra. It is defined by Kautilya as शास्त्रस्य प्रकरणानुपूर्वी विधानम् to mean 'Treatment of topics in their inherent order'.<ref name=":0" /> Kautilya applies this yukti in his own text, Arthashastra, where प्रकरणाधिकरणसमुद्देशः lists the sections of the work. The subtopics start with विद्यासमुद्देशः (Chapter about Knowledge) वृद्धसंयोगः (Chapter about company of learned elders), इन्द्रियजयः (Chapter about conquering senses), अमात्योत्पत्तिः (Chapter about recruiting ministers) are placed in their natural sequence.
=== Stating Theories and Rules ===
=== Stating Theories and Rules ===
Any treatise, literary or scientific, would lay down some specific principles, theories and rules on the basis of research and observation. Some tantrayuktis help codify the observations on which rules are framed. Some are
Any treatise, literary or scientific, would lay down some specific principles, theories and rules on the basis of research and observation. Some tantrayuktis help codify the observations on which rules are framed. A few are<ref name=":2" />
* नियोगः
* नियोगः ॥ Niyoga - an invariable rule
* अपवर्गः
* अपवर्गः ॥ Apavarga - an Exception to the general rule
* विकल्पः
* विकल्पः ॥ Vikalpa - an optional rule
* उपदेशः
* उपदेशः ॥ Upadesa - directives, advice (of do's and dont's)
* स्वसंज्ञा
* स्वसंज्ञा ॥ Svasamjna - a technical term
Sushruta gives an example of Apavarga in the context of prescribing medication for poisonous bites. अस्वेद्या विषोपसृष्टा अन्यत्र कीटविषादिति । The rule is - Fomentation should not be applied in the case of poisoning, except those suffering from insect poisoning (exception).
=== Explanation of Concepts ===
A mere statement of rules, concepts, principles, observations may be unconnected and abstract. Yuktis provided the author to explain his concept or theory clearly with examples, analogies, comparisons and illustrations.<ref name=":2" />
* निर्वचनम् ॥ Nirvachana - outlines the etymology of terms
* पूर्वपक्षः ॥ Purvapaksha - preliminary objections (a provisional view)
* अनुमतम् ॥ Anumata - accepting the view of others
* उत्तरपक्षः ॥ Uttarapaksha - final answers (decisions)
* दृष्टान्तः ॥ Drshanta - Use of analogy, illustration to aid in explanation of the concept
=== Style of Expression and Diction ===
A treatise loses its focus when the language is verbose distracting the reader away from the intent of the author. A crisp, unambiguous presentation is essential for any scientific work or even while presenting an abstract concept. An author familiar with the following Tantrayuktis will be well guided to present an orderly and crisp work.
* वाक्यशेषः ॥ Sentence completion
* अर्थापत्तिः ॥ Presumption
* समुच्चयः ॥ Collection
* अतिक्रान्तावेक्षणम् ॥ reference to a past statement
* अनागतावेक्षणम् ॥ reference to a future statement
Thus in the above four instances we see the apt usage of tantrayuktis, as efficient tools in the creation of treatises and scientific texts.
== Tantrayuktis with Illustrations ==
In this section we present the list of tantrayuktis with at least one definition (though each yukti has other meanings given by different scholars), their explanation in English with one illustration of the concept (mostly from poetry and ayurveda).<ref name=":0" />
{| class="wikitable"
{| class="wikitable"
|+Finalized List of Tantrayuktis
|+Tantrayuktis and their Explanation
!S. No
!S. No
!Tantrayukti
!Tantrayukti
|-
|-
|1
|1
|अतिक्रान्तावेक्षणम्
|<nowiki>अतिक्रान्तावेक्षणम् || </nowiki>''atikrāntāvēkṣaṇam''
|अतीतावेक्षा
|अतीतावेक्षा
|यत्पूर्वमुक्तं तदतिक्रान्तावेक्षणम् । (Sushruta Samhita)
|यत्पूर्वमुक्तं तदतिक्रान्तावेक्षणम् । (Sushruta Samhita)
|-
|-
|2
|2
|अतिदेशः
|<nowiki>अतिदेशः || </nowiki>''atidēśaḥ''
|NA
|NA
|अन्यसम्बन्धिनां धर्माणामन्यत्रव्यवस्थापनमतिदेशः। (Tantrayukti Vichara)
|अन्यसम्बन्धिनां धर्माणामन्यत्रव्यवस्थापनमतिदेशः। (Tantrayukti Vichara)
|Extended Application, connecting or extending the properties of one to another interrelated topic.
|Extended Application, connecting or extending the properties of one to another interrelated topic.
|
|Vamana's Kavyalankarasutrani details this yukti. After discussing अश्लीलम् (impropriety) and क्लिष्टम् (difficult to understand) पददोषाः (Errors in Words), Vamana observes 'अन्त्याभ्यं वाक्यं व्याख्यातम्।' suggesting that such errors are extended in the case of Vakyas (sentences) also.
|-
|-
|3
|3
|अधिकरणम्
|<nowiki>अधिकरणम् || </nowiki>''adhikaraṇam''
|NA
|NA
|अधिकरणं नाम यमर्थमधिकृत्य प्रवर्तते कर्ता । (Charaka Samhita)
|अधिकरणं नाम यमर्थमधिकृत्य प्रवर्तते कर्ता । (Charaka Samhita)
|-
|-
|4
|4
|अनागतावेक्षणम्
|<nowiki>अनागतावेक्षणम् || </nowiki>''anāgatāvēkṣaṇam''
|अनागतावेक्षा, अनागतापेक्षा
|अनागतावेक्षा, अनागतापेक्षा
|अनागतं भविष्यद्यत्तस्यावेक्षा यथोच्यते । (Tantrayukti)
|अनागतं भविष्यद्यत्तस्यावेक्षा यथोच्यते । (Tantrayukti)
|-
|-
|5
|5
|अनुमतम्
|<nowiki>अनुमतम् || </nowiki>''anumatam''
|NA
|NA
|परपक्षस्य भिन्नस्याप्यङ्गीकरणमनुमतम् ।(Tantrayukti Vichara)
|परपक्षस्य भिन्नस्याप्यङ्गीकरणमनुमतम् ।(Tantrayukti Vichara)
|-
|-
|6
|6
|अपदेशः
|<nowiki>अपदेशः || </nowiki>''apadēśaḥ''
|NA
|NA
|अपदेशो नाम यत्प्रतिज्ञार्थसाधनाय हेतुवचनम् । (Tantrayukti Vichara)
|अपदेशो नाम यत्प्रतिज्ञार्थसाधनाय हेतुवचनम् । (Tantrayukti Vichara)
|-
|-
|7
|7
|अपवर्गः
|<nowiki>अपवर्गः || </nowiki>''apavargaḥ''
|अपवर्जः
|अपवर्जः
|अपवर्गो नाम सामान्योक्त्यनुप्रविष्टस्य विशेषेणाकर्षणं सोपवर्गः ।(Tantrayukti Vichara)
|अपवर्गो नाम सामान्योक्त्यनुप्रविष्टस्य विशेषेणाकर्षणं सोपवर्गः ।(Tantrayukti Vichara)
|-
|-
|8
|8
|अर्थापत्तिः
|<nowiki>अर्थापत्तिः || </nowiki>''arthāpattiḥ''
|NA
|NA
|अर्थापत्तिर्नाम यदेकस्मिन्नर्थे उच्यमाने अनुक्तस्याप्यर्थस्य बलादागमनं सार्थापत्तिः । (Tantrayukti Vichara)
|अर्थापत्तिर्नाम यदेकस्मिन्नर्थे उच्यमाने अनुक्तस्याप्यर्थस्य बलादागमनं सार्थापत्तिः । (Tantrayukti Vichara)
|-
|-
|9
|9
|पूर्वपक्षः
|<nowiki>पूर्वपक्षः || </nowiki>''pūrvapakṣaḥ''
|NA
|NA
|
|प्रतिषेधवचनं पूर्वपक्षः। (Vishnudharmottara Purana)
|
|A statement, in the form of प्रतिषेध (denial) or objection raised by the opponent to प्रतिज्ञा (an assertion) or a particular argument or concept.
|
|Bhamaha quotes the views of other poets in his Kavyalankara and refutes them later. रूपकादिमलङ्कारं बाह्यमाचक्षते परे । ... Here ' the figues of speech like Rupaka etc are external embellishments of poetry.' is the Purvapaksha, which he refutes later.
|-
|-
|10
|10
|उत्तरपक्षः
|<nowiki>उत्तरपक्षः || </nowiki>''uttarapakṣaḥ''
|निर्णयः
|निर्णयः
|तस्य निर्णयवाक्यमुत्तरपक्षः। (Arthashastra)
|तस्य निर्णयवाक्यमुत्तरपक्षः। (Arthashastra)
|Refutation,
|Refutation, A determined view, a conclusion
|
|This yukti gives the author an opportunity to firmly establish his viewpoint. Anandavardhana's Dhvanyaloka provides ample examples.
|-
|11
|<nowiki>उद्देशः || </nowiki>''uddeśaḥ''
|NA
|उद्देशो नाम सङ्क्षेपाभिधानम् । यथा वायुः पित्तं कफश्चेति त्रयो दोषाः समासतः। (Ashtangahrdaya)
|A brief statement of the topic to be discussed.
|Bhamaha introduces the five alamkaras in the short karika : अनुप्रासः सयमको रूपकं दीपकोपमे । इति वाचामलङ्काराः पञ्चैवान्यैरुदाहृताः॥ Anuprasa, Yamaka, Rupaka, Dipaka and Upama are the five figures of speech.
|-
|12
|<nowiki>उपदेशः || </nowiki>''upadēśaḥ''
|NA
|उपदेशो नाम आप्तानुशासनं, यथा - स्नेहमग्रे प्रयुञ्जीत ततः स्वेदमनन्तरम् इत्यादि । (Charaka Samhita)
|Recommendatory advice in the form "Do like this". Advisory guidance from an elderly experienced person (आप्ता) whose words are advice (अनुशासनं)
|Anandavardhana advises the would-be poets thus : कथया .... रसबन्धोक्तमौचित्यमेव अनुसर्तव्यम् ।
|}
|}
== Role of Tantrayuktis ==
Charaka aptly summarizes the role of tantrayuktis as follows<blockquote>यथाऽम्बुजवनस्यार्कः प्रदीपो वेश्मनो यथा ॥ 46</blockquote><blockquote>प्रबोध (न) प्रकाशार्थास्तथा तन्त्रस्य युक्तयः । एकस्मिन्नपि यस्येह शास्त्रे लब्दास्पदा मतिः॥ 47</blockquote><blockquote>स शास्त्रमन्यदप्याशु युक्तिज्ञत्वात् प्रबुध्यते । </blockquote><blockquote>''yathā'mbujavanasyārkaḥ pradīpo veśmano yathā ॥ 46''</blockquote><blockquote>''prabodha (na) prakāśārthāstathā tantrasya yuktayaḥ । ekasminnapi yasyeha śāstre labdāspadā matiḥ॥ 47''</blockquote><blockquote>''sa śāstramanyadapyāśu yuktijñatvāt prabudhyate ।''</blockquote>Meaning : Just as the sun causes a bed of lotuses to blossom, just a a lamp lights up a house, so also the tantrayuktis shed light on the meanings of the scientific subjects. He who gains a thorough knowledge of a shastra along with these tantrayuktis can quickly gain knowledge of another discipline too because of युक्तिज्ञत्वम् । knowledge of yuktis.
Chakrapanidatta further refines Charaka's views by adding that along with bringing out the full exposition of the scientific topic, tantrayuktis also throw light on the hidden meaning of the content. By learning these, a medical practitioner not only saves himself from injudicious handling but also saves the life of the patient.
Sushruta, clearly states that the purpose of tantrayuktis is two-fold namely, the arrangement of the sentences and the organization of the meanings.<ref name=":0" /> It should be noted that according to the shastra discipline the meanings of these Tantrayuktis may be varied.
== References ==
== References ==
<references />
[[Category:Shastras]]