Difference between revisions of "Tantrayukti (तन्त्रयुक्तिः)"
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== परिचयः|| Introduction == | == परिचयः|| Introduction == | ||
| − | Samskrit literature abounds with hundreds of treatises pertaining to ancient Bharatiya Vijnana shastras of which more than | + | Samskrit literature abounds with hundreds of treatises pertaining to ancient Bharatiya Vijnana shastras of which more than a dozen books provide us the information detailing how a scientific or methodical structure of a shastra is composed. Every shastra, irrespective of its subject matter, has been built using the principles of methodology of those shastra compositions, of which the teachers and students, the critics who expounded theoretical works on subjects, were required to be familiar with. |
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| − | + | All these 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. The ancient methodology for composing scientific theories have 95 constituents, as given by various scholars, which can be classified under the following heads<ref name=":0" /> | |
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| − | All these 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. The | ||
* तन्त्रयुक्तयः (''tantrayuktayaḥ)'' ॥ 36 Tantrayuktis | * तन्त्रयुक्तयः (''tantrayuktayaḥ)'' ॥ 36 Tantrayuktis | ||
* व्याख्यानि (''vyākhyāni)'' ॥ 15 Vyakhyas | * व्याख्यानि (''vyākhyāni)'' ॥ 15 Vyakhyas | ||
* कल्पनाः (''kalpanāḥ)'' ॥ 7 Kalpanas | * कल्पनाः (''kalpanāḥ)'' ॥ 7 Kalpanas | ||
* आश्रयानि (''āśrayāni)''॥ 20 Ashrayas | * आश्रयानि (''āśrayāni)''॥ 20 Ashrayas | ||
| − | * ताच्छील्यानि (''tācchīlyāni)'' | + | * ताच्छील्यानि (''tācchīlyāni)''॥17 Taatchilyas |
| − | A brief introduction of the above | + | 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. |
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| + | == 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). The word tantra is derived from the root 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. | ||
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| + | 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>Charaka samhita | ||
| − | == Tantrayukti == | + | == तन्त्रयुक्तिः ॥ Tantrayukti == |
| + | Tantrayukti i | ||
{| class="wikitable" | {| class="wikitable" | ||
!S.No. | !S.No. | ||
Revision as of 19:03, 13 October 2018
Tantrayukti (Samskrit : तन्त्रयुक्तिः) means the methodology of composing shastra works. The ancient Indians were widely and rightly known for their assiduous pursuit of knowledge (ज्ञानम्) which is considered to be the most sacred thing in the world. They laid down the rules in construction of a shastra, approaching it in an orderly manner, defining all aspects (lakshanas) of a given subject, referring previous literature about a particular topic, presenting new thoughts and theories thereby establishing a comprehensive methodology of composing and interpreting the shastra which are lately seen in the modern day scientific compositions or treatises.[1]
परिचयः|| Introduction
Samskrit literature abounds with hundreds of treatises pertaining to ancient Bharatiya Vijnana shastras of which more than a dozen books provide us the information detailing how a scientific or methodical structure of a shastra is composed. Every shastra, irrespective of its subject matter, has been built using the principles of methodology of those shastra compositions, of which the teachers and students, the critics who expounded theoretical works on subjects, were required to be familiar with.
All these 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. The ancient methodology for composing scientific theories have 95 constituents, as given by various scholars, which can be classified under the following heads[1]
- तन्त्रयुक्तयः (tantrayuktayaḥ) ॥ 36 Tantrayuktis
- व्याख्यानि (vyākhyāni) ॥ 15 Vyakhyas
- कल्पनाः (kalpanāḥ) ॥ 7 Kalpanas
- आश्रयानि (āśrayāni)॥ 20 Ashrayas
- ताच्छील्यानि (tācchīlyāni)॥17 Taatchilyas
A brief introduction of the above 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.
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). The word tantra is derived from the root 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.
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[1]is as follows
तनोति विपुलानर्थान् तत्वमन्त्रसमन्वितान् | त्राणं च कुरुते यस्मात् तन्त्रमित्यभिधीयते ||
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.[1]
Charaka samhita
तन्त्रयुक्तिः ॥ Tantrayukti
Tantrayukti i
| S.No. | कौटल्य | चरक | सुश्रुत | विष्णुधर्मोत्तरपुराण |
|---|---|---|---|---|
| 1 | अधिकरणम् | अधिकरणम् | अधिकरणम् | अधिकरणम् |
| 2 | विधानम् | योगः | योगः | योगः |
| 3 | योगः | हेत्वर्थः | पदार्थः | पदार्थः |
| 4 | पदार्थः | पदार्थः | हेत्वर्थः | हेत्वर्थः |
| 5 | हेत्वर्थः | प्रदेशः | उद्धेशः | उद्धेशः |
| 6 | उद्धेशः | उद्धेशः | निर्देशः | निर्देशः |
| 7 | निर्देशः | निर्देशः | उपदेशः | उपदेशः |
| 8 | उपदेशः | वाक्यशेषः | अपदेशः | अपदेशः |
| 9 | अपदेशः | प्रयोजनम् | प्रदेशः | प्रदेशः |
| 10 | अतिदेशः | उपदेशः | अतिदेशः | अतिदेशः |
| 11 | प्रदेशः | अपदेशः | अपवर्जः | अपवर्गः |
| 12 | उपमानम् | अतिदेशः | वाक्यशेषः | वाक्यशेषः |
| 13 | अर्थापत्तिः | अर्थापत्तिः | अर्थापत्तिः | अर्थापत्तिः |
| 14 | संशयः | निर्णयः | विपर्ययः | प्रसङ्गः |
| 15 | प्रसङ्गः | प्रसङ्गः | प्रसङ्गः | एकान्तः |
| 16 | विपर्ययः | ऐकान्तः | एकान्तः | अनैकान्तः |
| 17 | वाक्यशेषः | नैकान्तः | अनेकान्तः | पूर्वपक्षः |
| 18 | अनुमतम् | अपवर्गः | पूर्वपक्षः | निर्णयः |
| 19 | व्याख्यानम् | विपर्ययः | निर्णयः | विधानम् |
| 20 | निर्वचनम् | पूर्वपक्षः | अनुमतम् | विपर्ययः |
| 21 | निदर्शनम् | विधानम् | विधानम् | अतिक्रान्तावेक्षणम् |
| 22 | अपवर्गः | अनुमतम् | अनागतावेक्षणम् | अनागतावेक्षणम् |
| 23 | स्वसंज्ञा | व्याख्यानम् | अतिक्रान्तावेक्षणम् | संशयः |
| 24 | पूर्वपक्षः | संशयः | संशयः | अतिव्याख्यानम् |
| 25 | उत्तरपक्षः | अतीतावेक्षा | व्याख्यानम् | अनुमतम् |
| 26 | एकान्तः | अनागतावेक्षा | स्वसंज्ञा | स्वसंज्ञा |
| 27 | अनागतावेक्षणम् | स्वसंज्ञा | निर्वचनम् | निर्वचनम् |
| 28 | अतिक्रान्तावेक्षणम् | ऊह्यम् | निदर्शनम् | दृष्टान्तः |
| 29 | नियोगः | समुच्चयः | नियोगः | नियोगः |
| 30 | विकल्पः | निदर्शनम् | विकल्पः | विकल्पः |
| 31 | समुच्चयः | निर्वचनम् | समुच्चयः | समुच्चयः |
| 32 | ऊह्यम् | संनियोगः | ऊह्यम् | ऊह्यम् |
| 33 | - | विकल्पनम् | - | - |
| 34 | - | प्रत्युत्सारः | - | - |
| 35 | - | उद्धारः | - | - |
| 36 | - | सम्भवः | - | - |
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.[1][2]
Again a word of wide import, Tantra used as a synonym for Shastra (in this context means theory) 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