tantrayukti (m. jayaraman

8/16/2019 Tantrayukti (M. Jayaraman

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iv) ‘Method of treatment, maxims for the interpretation of textual topics’ – Esther

Solomon5

v) ‘Formal elements which gave form to a scientific work’ – Gerhard

Obberhammer6

vi)

Methodology of theoretico-scientific treatisies in Sanskrit – Dr.W.K.Lele 7

vii) ‘Methodology and technique, which enable one to compose and interpret

scientific treatises correctly and intelligently’. – N.E.Muthuswamy (TYV) 8

viii) An expedient in the writing of science – Surendra Nath Mittal9

The above statements would suffice to describe what Tantrayukti is all about.

Tantrayukti

Tantrayukti is a compound of two words in Samskrit namely Tantra and Yukti.

Tantra has a wide range of meanings. One definition of the term is

iÉxÉÉä ÊiÉ Ê´É{ÉÖ ™ôÉxÉlÉÉÇ xÉÂ iÉk´É¨ÉxjÉºÉ¨ÉÎx´ÉiÉÉxÉÂ *

jÉÉhÉˆÉ EÖ ò¯ûiÉä ªÉº¨ÉÉiÉÂ iÉxjÉÊ¨ÉiªÉÊ¦ÉvÉÒªÉiÉä**10

Tantra can be termed as that which discusses and details subjects and concepts and also

that which protects.

Further

iÉjÉÉªÉÖ ´Éæ nù: ¶ÉÉJÉÉ Ê´ÉtÉ ºÉÚ jÉÆ YÉÉxÉÆ ¶ÉÉÛÉÆ ™ôIÉhÉÆ iÉxjÉÊ¨ÉiªÉxÉlÉÉÇ xiÉ®ú¨ÉÂ *11

Tantra is synonymously used with äyurveda , a branch of Veda, education, aphorism,

knowledge, çästra and definition.

Thus etymological and conventional usages point to the fact that Tantra is used to denote

a systematic work of literature.



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And yukti is …

ªÉÖ VªÉxiÉä ºÉRÂ óEò±{ªÉxiÉä ºÉÆ ¤ÉvªÉxiÉä {É®úº{É®ú¨ÉlÉÉÇ: ºÉ¨ªÉHòªÉÉ |ÉÉEò®úÊhÉEä ò%Ê¦É¨ÉiÉä%lÉæ

Ê´É®úÉävÉ´ªÉÉPÉÉiÉÉÊnùnùÉä ¹ÉVÉÉiÉ¨É{ÉÉºªÉ +xÉªÉä ÊiÉ ªÉÖ ÊHò:* 12

“… that which removes blemishes like impropriety, contradiction, etc., from the intended

meaning and thoroughly joins the meanings together.”is called yukti.

Thus the compound Tantra-yukti denotes those devices that aid the composition of a text

in a systematic manner to convey intended ideas clearly.

The Tantrayukti List

Tantrayukti-s are given as a list in ancient texts. Some texts define and illustrate their

usage in the text while others merely produce the list. The oldest available Tantrayukti

list (32* devices) of Arthaçästra13

is as follows

“+ÊvÉEò®úhÉÆ (Topic), Ê´ÉvÉÉxÉÆ (statement of contents), ªÉÉä MÉ: (employment of sentences),

{ÉnùÉlÉÇ: (meaning of the word), ½ä þi´ÉlÉÇ: (reason), =qä ù¶É: (mention), ÊxÉnæù¶É: (explanation),

={Énä ù¶É: (advice), +{Énä ù¶É: (reference), +ÊiÉnä ù¶É: (application), |Énä ù¶É: (indication), ={É¨ÉÉxÉÆ

(analogy), +lÉÉÇ {ÉÊkÉ: (implication), ºÉÆ ¶ÉªÉ: (doubt), |ÉºÉƒó: (situation), Ê´É{ÉªÉÇ ªÉ: (contrary),

´ÉÉCªÉ¶Éä ¹É: (completion of a sentence), +xÉÖ¨ÉiÉÆ (agreement), ´ªÉJªÉÉxÉÆ (emphasis), ÊxÉ´ÉÇ SÉxÉÆ

(derivation), ÊxÉnù¶ÉÇ xÉÆ (illustration), +{É´ÉMÉÇ: (exception), º´ÉºÉÆ YÉÉ (technical term), {ÉÚ ´ÉÇ {ÉIÉ:

(prima facie view), =kÉ®ú{ÉIÉ: (correct view), BEòÉxiÉ: (invariable rule), +xÉÉMÉiÉÉ´ÉäIÉhÉÆ

(reference to a future statement), +ÊiÉGòxiÉÉ´ÉäIÉhÉÆ (reference to a past statement),ÊxÉªÉÉä MÉ:

(restriction), Ê´ÉEò±{É: (option), ºÉ¨ÉÖ cÉªÉ: (combination), >ðÁÆ (what is understood ) <ÊiÉ*”



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Salient Features of Tantrayukti doctrine

Tantrayukti doctrine

1. Held the sway for over 1,500 years as the methodology of composition of

texts of all scientific and theoretical treatises.

2.

Had pan Indian influence.

3. Touches upon all fundamental aspects in the construction of a compact

treatise.

4. Can be adopted and adjusted according to the requirements of a treatise.

(Customize-able)

Let us consider above four points in detail

1. Held sway for over 1,500 years

Tatnrayukti was compiled possibly as early as in the 6th century B.C.E .14 Texts

belonging to various periods and disciplines have made use of these yuktis. A

chronological presentation is attempted below:

(i) Arthaçästra

It is Arthaçästra of Kauöilya that first gave a full-fledged treatment of Tantrayukti.

It is a known fact that Arthaçästra is an ancient Indian work on polity and statecraft. The

last adhikaraëa of Kauöilya Arthaçästra has been styled Tantrayukti, which defines

and illustrates thirty-two Tantrayukti-s. There are divergent views about the date of

Kauöilya. The pendulum swings between fifth century B.C.E and seventh century C.E.

Some scholars say that the text was composed during the reign of Candragupta Maurya,



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i.e., between 321 B.C.E and 296 B.C.E15

e. But generally 5th

century BCE is accepted as

the period of composition of the text.

(ii) Nyäyasütrabhäñya

Vätsyäyana, the commentator of Nyäyasütra, is also familiar with Tantrayukti-s. He

quotes a Tantrayukti namely anumata while discussing the fourth sütra of the first

ähnika in the first chapter of Gautama’s Nyäyasütra. The date of Nyäyasütrabhäñya

is generally accepted to be 4th

century B.C.E

(iii) Carakasaàhitä

Carakasaàhitä comes next in the order of chronology. In the verses 41 – 45 of the

twelfth chapter of the siddhisthäna , thirty-six Tantrayukti-s are enumerated. The

sequence of enumeration of Tantrayukti-s in Carakasaàhitä differs from that of

Arthaçästra. Nomenclatures of some of the yukti-s are also not similar. Caraka

flourished around First Century B.C.E

(iv) Suçrutasaàhitä

Suçrutasaàhitä is a renowned work on ancient Indian surgery. It has been written in the

form of questions and answers between Dhanvantari and Suçruta. The period of

compostion of Suçrutasaàhitä is 4th

century C.E. The author has in the sixty-fifth

chapter listed thirty-two Tantrayukti-s. Though the number of yukti-s is same as that of

Arthaçästra, the order of enumeration is different.

(v) Añöäìgasaìgrahaù



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It is a text on äyurveda written by Vägbhaöa . In the 50th chapter of the Uttarasthäna of

this work are mentioned thirty-six Tantranayukti-s. Vägbhaöa is said have existed in the

period between 3rd

and 4th

century CE. Añöäìgahådaya, another work by the same

author, also mentions Tantrayukti-s.

(vi) Viñëudharmottarapuräëa

In this puräëa among so many topics, thirty-two Tantrayuktis are also defined but not

illustrated. These Tantrayukti-s appear in the sixth chapter of the third khaëda. The

work is dated between 4th and 5th

century C.E.

(vii) Yuktidépikä is a rare commentary on säìkhyakärikä of éçvarakåñëa. It is

approximately dated around 6th century C.E. Ram Chandra Pandya, who has critically

edited this text, tentatively names one ‘Räjä’as the author of the work. In the introduction

to the text, the author mentions 8 devices and names them variously as Tantrasampat ,

Tantraguëa and Tantrayukti.

(viii) Tantrayuktivicära

It is an independent text on Tatnrayukti-s. It was written by Nélamegha Bhiñak. His

definitions and illustrations follow the Carakasaàhitä. He has enlisted thirty-six

Tantrayukti-s in his treatise. He composed his work during 9th century C.E.

There is an other independent text called Tantrayuktiù. The author of the text is

unknown. So is the exact date of the work. This text also defines the Tantrayukti-s and it



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belongs to äyurveda tradition. In many places the definitions of this text differ from the

previous one.

(ix) éçvarapratyabhijïävivåtivimarçiné, Svacchandatantra and Vamakesvari-mata

These are the three texts of Tantraçästra that have made use of the anumata, which is one

of the Tantrayukti-s.

Thus right from 5th

century B.C.E to 10th

century C.E. century (i.e. for 1500 years) we

find references of Tantrayukti-s. A doctrine that was in vogue for such a long period of

time fell into disuse and was consequently forgotten.

2. Pan Indian influence

The application of Tantrayukti-doctrine was not limited only to Saàskåta treatises.

Ancient Tamil and Pali texts were are also directly or indirectly influenced by it.

Tamil texts

(i) Tolkappiyam, the oldest available Tamil work, deals with Tantrayukti-s in the

Marapiyal chapter of Porulaöik äram in S ütra number 665. Tolkappianar also enlists 32

uttigal (yukti-s), a la Arthaçästra of Kauöilya. But V.R. Ramachandra Dikshtar (The

Journal of Oriental Research, Volume 4, 1930, p.82) opines that only 22 uttigal of

Tolkappiyam match with that of Arthaçästra. The date of Tolkappiam has been fixed at

1st century C.E.

(ii) Nannül is another grammar text, which is second only to Tolkappiyam in the order of

prominence in Tamil literature. This work is ascribed to Sage Pavananöi. This text too



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mentions 32 Tantrayukti-s. The order of enumeration and treatment of Tandiravutti-s

(Tantrayukti-s - as mentioned in Tamil texts) differ from that of Tolkappiyam. The date of

Nannül has been fixed at 6th century C.E.

There are other texts in Tamil tradition that mention or make use of Tantrayuktis. Some

of them are as follows, M¡¼aºala´k¡ram (1540-65 C.E), Y¡pperu´galagg¡rigai (11th century

C.E), Ilakka¸avi½akkam (17th

century) and Cuvamin¡tham These texts deal with poetics,

prosody and grammar. Unlike the Samskrit tradition where the references for the

utilization Tantrayuktis does not go beyond 9th

century CE in the Tamil tradition the

reference is available until 17th

century. The text Ilakka¸avi½akkam was composed by

Vaidyan¡tha D¢kÀitar in 17th century.

Pali texts

(iii) Petakopadeça and Nettipakarana are two Päli texts on textual and exegetical

methodology. It is considered as the Buddhist treatment upon the whole of Tantrayukti-s.

(Indian Buddhisam, A.K.Wardner, p.no.319). The existence of Tantrayukti-s influenced

doctrines in other literary traditions, opens up new area of comparative study and

research.

3. Holistic treatment of all aspects regarding ther composition of a systematic

treatise

Tantrayukti-doctrine touches upon almost all aspects required for a systematic and

compact treatise. Let us discuss this point with appropriate illustrations.

a. Yuktis that assist to define the basic structure of a work

Yukti-s such as



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|ÉªÉÉä VÉxÉ¨ÉÂ – Objective of the treatise

+ÊvÉEò®úhÉÆ - Topic(s)

Ê´ÉvÉÉxÉÆ - arrangement (of the topics)

=qäù¶É:, ÊxÉnæ ù¶É: - general pattern of enumeration.

aid the author to format a template based on which the whole text could be constructed.

The structure of the text is hereby determined. It will be the foundation on which the

superstructure of the treatise will stand.

Let us see how Ê´ÉvÉÉxÉÆ, one among the above yukti-s is employed in Arthaçästra.

Käuöilya defines the Tantrayukti Ê´ÉvÉÉxÉÆ as ¶ÉÉÛÉºªÉ |ÉEò®úhÉÉxÉÖ {ÉÚ ´ÉÔ Ê´ÉvÉÉxÉ¨ÉÂ - The statement

of the order of enumeration of topics of the treatise is arrangement . Käuöilya shows the

place of application of this yukti in his own text. He named the first chapter as

|ÉEò®úhÉÉÊvÉEò®úhÉºÉ¨ÉÖqä ù¶É: - The section of chapters and topics (of the work). In that, he enlists

the topics as - Ê´ÉtÉºÉ¨ÉÖ qä ù¶É: (The chapter about knowledge), ´ÉÞ rùºÉÆ ªÉÉäMÉ: (The chapter about

the company of the elderly learned), <ÎxpùªÉVÉªÉ: (The chapter about conquering sense),

+¨ÉÉiªÉÉä i{ÉÊkÉ: (The chapter about recruiting ministers), etc. Thus by enlisting the topic

under discussion with the use of the yukti - vidhana the reader gets a clear picture of the

contents of the work.

b. Yuktis for stating theories and rules

Any treatise, scientific or literary, would state certain principles, theories and rules on the

basis of research, observation and contemplation. Tantrayukti-s take into account this



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aspect and provide various devices that would help to codify those observations. Some of

them are as follows

a) ÊxÉªÉÉä MÉ: - Invariable rule

b) +{É´ÉMÉÇ: - Exceptions

c) Ê´ÉEò±{É: - optional rule

d) ={Énä ù¶É: - directives, prescriptions, advice (of do’s and don’ts)

e) º´ÉºÉÆ YÉÉ – technical term.

Let us take up an example. Suçruta defines and illustrates the Tantrayukti +{É´ÉMÉÇ:

(Exceptions) as employed by him in his treatise. +Ê¦É´ªÉÉ{ªÉÉEò¹ÉÇ hÉ¨É{É´ÉMÉÇ: - The

restriction of a pervasive rule is exception. The place of application of the yuktis is in

the context of prescribing medication for poisonous bites. Sushruta says

+º´Éä tÉ Ê´É¹ÉÉä {ÉºÉÞ ŸõÉ +xªÉjÉ EòÒ]õÊ´É¹ÉÉÊnùÊiÉ 16

The rule is – Fomentation should not be applied to persons suffering from poisoning.

And the exception – But it should be applied to those suffering from insect poisoning.

This is a sample of how these yuktis help to present the rules and observations.

c. Explanation of Various concepts

The mere statement of rule or observation or principles might be abstract. It should be

accompanied by proper explanation. Tantrayukti doctrine had provision to help the author

to explain his theory in unambiguous terms. Yuktis such as

ÊxÉ´ÉÇ SÉxÉ¨ÉÂ - etymology of terms

{ÉÚ ´ÉÇ {ÉIÉ: - Objections (provisional view)



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+xÉÖ ¨ÉiÉ¨ÉÂ - others’ opinion on the topic or the rule

=kÉ®ú{ÉIÉ: - answers (final view)

oùŸõÉxiÉ: - Use of Analogy, illustrations and examples, instances, are a few that assist

explanation.

Let us consider the yukti-Anumata. It is defined by Kautilaya as {É®ú¨ÉiÉ¨É|ÉÊiÉÊ¹Érù¨ÉxÉÖ ¨ÉiÉ¨ÉÂ .

The statement of the view of others without negating it is agreement. Let us consider

an example for this from AÀ¶¡dhy¡y¢ ™ôÉä {É¶¶ÉÉEò±ªÉºªÉ (8.3.19) is a S£tra that states the

deletion of the letters ªÉÂ and ´ÉÂ as the opinion of á¡kalya. It means that though P¡¸ini

has his own view regarding the deletion, he also agrees with the opinion of á¡kalya.

This is Anumata.

d. Yuktis for fine tuning diction and style of expression in a treatise.

Sometimes an author, anxious to explain a concept, might end up being too verbose and

consequently making the concept unintelligible, defeating the very purpose of the

treatise. A crisp presentation of concepts is essential. Further, Intelligent use of language

generates interest in the mind of readers’. Diction plays a vital part even in a scientific

and theoretical work even though the ideas presented are about an abstract concept. A

Saàskåta poet elaborates

º¡Öò]õiÉÉ xÉ {Énè ù®ú{ÉÉEÞ òiÉÉ xÉ SÉ xÉ º´ÉÒEÞ òiÉ¨ÉlÉÇ MÉÉè ®ú´É¨ÉÂ **

Crispness (of a language) is not obliterated by verbosity, nor is the depth of meaning

that is intended to be conveyed is compromised (to attain crispness).

Below are some Tantrayukti-s that would assist an author to that end.



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´ÉÉCªÉ¶Éä ¹É: - Completion of a sentence

+lÉÉÇ {ÉÊkÉ: - implication

ºÉ¨ÉÖ cÉªÉ: - collection of ideas

+ÊiÉGòxiÉÉ´ÉäIÉhÉ¨ÉÂ - reference to a past statement

+xÉÉMÉiÉÉ´ÉäIÉhÉ¨ÉÂ - reference to a future statement

Let us consider as an example ´ÉÉCªÉ¶Éä ¹É:.

It is defined by Suçruta as ªÉä xÉ {Énä ùxÉÉxÉÖ Hä òxÉ ´ÉÉCªÉÆ ºÉ¨ÉÉ{ªÉiÉä ºÉ ´ÉÉCªÉ¶Éä ¹É:.

The (meaningful )completion of a sentence even in the absence of a word(which is

understood).

Suçruta himself cites an example from his text for this yukti

Ê¶É®ú:{ÉÉÊhÉ{ÉÉnù{ÉÉ·ÉÇ {ÉÞ ¢öÉä °ünù®úÉä ®úºÉÉÊ¨ÉiªÉÖ Hä ò {ÉÖ¯û¹ÉOÉ½þhÉÆ Ê´ÉxÉÉÊ{É MÉ¨ªÉiÉä {ÉÖ ¯û¹ÉºªÉä ÊiÉ* 18 “When we say

of the head, the hands, the legs, the sides, the back, the abdomen and the chest” it goes

without saying that these are understood to be the parts of human beings and one does not

have not expressly state it. In the chapter that deals with human ailments the limbs

mentioned invariably point to that of a human only. Thus V¡kyaÀ®Àa helps to avoid the

statement of the obvious making the statement crisp.

Thus by

a)

Helping to plan the basic structure of treatise

b) Guiding to codify rules and observations

c)

Assisting to explain various concepts



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and finally d) providing tools to fine tune diction and style of expression

the doctrine of Tantrayuktis serves as a systematic and complete text construction

manual. The fourth salient feature of the Tantrayukti doctrine is its

4. Adaptable to the nature of the text

The following words of Caraka are very significant.

iÉxjÉä ºÉ¨ÉÉºÉ´ªÉÉºÉÉä Hä ò ¦É´ÉxiªÉä iÉÉ Ê½þ EÞ òi×É¶É:*

BEònä ù¶ÉxÉä où¶ªÉxiÉä ºÉ¨ÉÉºÉÉÊ¦ÉÊ½þiÉä iÉlÉÉ ** 19

“All these (Tantrayukti-s) occur in a scientific work in brief and in detail. But only some

of them occur in a work written in brief.”

The following scholarly observation drives home the same point

“It is not as if every item in the above list (of Tantrayukti-s) should have to be applied in

the case of every work, nor in the same sequence. It only means that these are the

methods of presentation of ideas in a work and shall have to be made use of appropriately

as required in a context.” 20

Thus it is evident that the author can determine, depending upon the quantum and volume

of the text, the number of yukti-s to be used. This plastic nature of Tantrayukti-s may be

stated as one of the reasons for it being accepted as a standard and a reference manual for

over millennium and half. Further, the presence of these Tantrayukti-s seems to be one

of the strongest reasons, for making Indian literature rich with scientific treatises, of

which, as mentioned in the beginning; only 7% have seen the light of print.

Conclusion

Many more treatises of various scientific disciplines of India might have used these

Tantrayukti-s. Study in this direction has just begun. Tantrayukti-s offer tremendous



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3. A History of Indian Logic, Dr. Satis Chandra Vidyabhushana, Motilal Banarsidas,

1970, Calcutta, p.24

4. Kautilya’s Art haçästra, R.Shamashastrary, 1915, Government press, Bangalore

5. Indian Dialectics: Methods of Philosophical Discussions, Esther Solomon,

B.J.Institute of Learning and research, 1978, Ahmedabad

6. Notes on Tantrayukti-s, The Adyar Library Bulletin, Vol. 31, Gerhard

Obberhammar, 1967-68, p.600

7. The Doctrine of Tantrayukti-s, Dr.W.K.Lele, 1981, Chaukhamba Surabharati

Prakashan, Varanasi

8. Tantrayuktivichära, Nélamegha, N.E.Muthuswamy, Publication Division,

Government Ayurveda college, Trivandram, 1976

9. Kautilya Arthashastra Revisited , Surendra Nath Mittal, PHISPC, 2000, New Delhi,

p.23

10.The Doctrine of Tantrayukti-s, Dr.W.K.Lele, 1981, Chaukhamba Surabharati

Prakashan, Varanasi, p.19

11. C arakasaàhitä, siddhisthänam, uttaravastisiddhiù ,12 adhyäyaù, çlokaù 29,

30 païcamakhaëòaù, Edited and Revised by Kaviraja Narendranath Sengupta,

Kaviraja Balaichandra Sengupta, caukhambä Orientalia väräëasé –1,

1991(Reprinted)

12. Tantrayukti, Introduction. p.1, Vaidyasarathi Press, Kottayam, 1949.

13. The Kautilya Art haçästra, Vol II, 1972, MLBD, Delhi

14. A History of Indian Logic, Dr. Satis Chandra Vidyabhushana, Motilal Banarsidas,



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1970, Calcutta, p.24



16. An English Translation of Sushruta Samhita, Voume III, Uttara Tantra, Kunjalal

Bhishagratna, 1916, Calcutta, p.406-413

17. Same as 11

18. Same as 16

19. Same as 11

20. Science of Ancient India: Certain Novel Facets In Their Study, Dr.K.V.Sharma,

Sanskrit in Technological Age, P.C.Muraleemadhavan, N.K.Sundareswaran, New

Bharatiya Book Corporation, 2006, New Delhi, p.31, 32



22. Myths of Science and Technology, Earl MacCormac, Radhakrishnan Institute for

Advanced Study in Philosophy, University of Madras, 1986.

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