THE DOCTRINE OF TANTRAYUKTI AN ANCIENT INDIAN SCIENTIFIC& THEORETICAL TEXT -CONSTRUCTION MANUAL

DR. M.JAYARAMAN, ASSISTANT DIRECTOR, RESEARCH DEPARTMENT, KRISHNAMACHARYA YOGA MANDIRAM, CHENNAI.

(This paper was presented in a Seminar organized by Department of Sanskrit Studies, University of Hyderabad on “Samskrit in Modern context”, February 11-13, 2008) Introduction There are about a lakh and half manuscripts in public repositories and in private collections in Tamilnadu and Kerala. Of them 12, 250 manuscripts are related to science. Of these 3,500 are independent science texts. Just 230 of them have seen the light of print. To quote Dr.K.V.Sharma who headed the team that conducted the manuscripts survey, the result of which is given above, “It would mean that scholars and historians of India have all along been wallowing in 7% of texts as the whole and sole of science texts produced in the land... ”1 This is the state of knowledge about Ancient Indian scientific texts. Lesser known is the fact that there was a methodology or a manual in place, for construction of scientific and theoretical texts in India. It is the doctrine of Tantrayukti. Scholars have rendered Tantrayukti in various terms, i)

‘Methodology in Sanskrit texts on Science’ – K.V.Sharma2

ii)

‘Forms of Scientific argument’ – S.C.Vidyabhushana 3

iii)

‘Plan of a treatise’ – Shamashastry4 1

iv)

‘Method of treatment, maxims for the interpretation of textual topics’ – Esther Solomon5

v)

‘Formal elements which gave form to a scientific work’ – Gerhard Obberhammer 6

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 Mittal 9

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

iÉxÉÉäÊiÉ Ê´É{ÉÖ™ôÉxÉlÉÉÇxÉ iÉk´É¨ÉxjɺɨÉÎx´ÉiÉÉxÉÂ* jÉÉhÉˆÉ EÖò¯ûiÉä ªÉº¨ÉÉiÉ iÉxjÉʨÉiªÉʦÉvÉÒªÉiÉä**10 Tantra can be termed as that which discusses and details subjects and concepts and also that which protects. Further

iÉjÉɪÉÖ´Éænù: ¶ÉÉJÉÉ Ê´ÉtÉ ºÉÚjÉÆ YÉÉxÉÆ ¶ÉÉÛÉÆ ™ôIÉhÉÆ iÉxjÉʨÉiªÉxÉlÉÉÇxiÉ®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 …

ªÉÖVªÉxiÉä

ºÉRÂóEò±{ªÉxiÉä

ºÉƤÉvªÉxiÉä

{É®úº{É®ú¨ÉlÉÉÇ:

ºÉ¨ªÉHòªÉÉ

|ÉÉEò®úÊhÉEäò%ʦɨÉiÉä%lÉæ

Ê´É®úÉvä É´ªÉÉPÉÉiÉÉÊnùnùÉä¹ÉVÉÉiɨÉ{ÉɺªÉ +xɪÉäÊiÉ ªÉÖÊHò:* 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),

ªÉÉäMÉ: (employment

of sentences),

{ÉnùÉlÉÇ: (meaning of the word), ½äþi´ÉlÉÇ: (reason), =qäù¶É: (mention), ÊxÉnæù¶É: (explanation), ={Énäù¶É: (advice), +{Énäù¶É: (reference), +ÊiÉnäù¶É: (application), |Énäù¶É: (indication), ={ɨÉÉxÉÆ (analogy), +lÉÉÇ{ÉÊkÉ: (implication), ºÉƶɪÉ: (doubt), |ɺɃó: (situation), Ê´É{ɪÉǪÉ: ´ÉÉCªÉ¶Éä¹É: (completion

of a sentence),

(contrary),

+xÉÖ¨ÉiÉÆ (agreement), ´ªÉJªÉÉxÉÆ (emphasis), ÊxÉ´ÉÇSÉxÉÆ

(derivation), ÊxÉnù¶ÉÇxÉÆ (illustration), +{É´ÉMÉÇ: (exception), º´ÉºÉÆYÉÉ (technical term), {ÉÚ´ÉÇ{ÉIÉ: (prima

facie view),

(reference

=kÉ®ú{ÉIÉ: (correct

to a future statement),

view),

BEòÉxiÉ: (invariable

+ÊiÉGòxiÉÉ´ÉäIÉhÉÆ (reference

rule),

+xÉÉMÉiÉÉ´ÉäIÉhÉÆ

to a past statement),ÊxɪÉÉäMÉ:

(restriction), Ê´ÉEò±{É: (option), ºÉ¨ÉÖcɪÉ: (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 Porulaöikäram in Sütra 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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|ɪÉÉäVÉxɨÉ – Objective of the treatise +ÊvÉEò®úhÉÆ - Topic(s)

Ê´ÉvÉÉxÉÆ - arrangement (of the topics) =qäù¶É:, ÊxÉnæù¶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

¶ÉÉÛɺªÉ |ÉEò®úhÉÉxÉÖ{ÉÚ´ÉÔ Ê´ÉvÉÉxɨÉ -

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®úhɺɨÉÖqäù¶É: - The section of chapters and topics (of the work). In that, he enlists the topics as -

Ê´ÉtɺɨÉÖqäù¶É: (The chapter about knowledge), ´ÉÞrùºÉƪÉÉäMÉ: (The chapter about

the company of the elderly learned),

+¨ÉÉiªÉÉäi{ÉÊkÉ: (The

<ÎxpùªÉVɪÉ: (The

chapter about conquering sense),

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)

ÊxɪÉÉäMÉ:

- Invariable rule

b)

+{É´ÉMÉÇ:

- Exceptions

c)

Ê´ÉEò±{É:

- optional rule

d)

={Énäù¶É:

e)

º´ÉºÉÆYÉÉ – technical term.

- directives, prescriptions, advice (of do’s and don’ts)

Let us take up an example. Suçruta defines and illustrates the Tantrayukti

(Exceptions)

as employed by him in his treatise.

+{É´ÉMÉÇ:

+ʦɴªÉÉ{ªÉÉEò¹ÉÇhɨÉ{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´ÉätÉ Ê´É¹ÉÉä{ɺÉÞŸõÉ +xªÉjÉ EòÒ]õʴɹÉÉÊnùÊiÉ16 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´ÉÇSÉxɨÉ - etymology of terms {ÉÚ´ÉÇ{ÉIÉ: - Objections (provisional view) 10

+xÉÖ¨ÉiɨÉÂ

- 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¨ÉiɨÉ|ÉÊiÉʹÉrù¨ÉxÉÖ¨ÉiɨÉÂ. The statement of the view of others without negating it is agreement. Let us consider an example for this from

AÀ¶¡dhy¡y¢ ™ôÉä{ɶ¶ÉÉEò±ªÉºªÉ

(8.3.19) is a S£tra that states the

deletion of the letters ªÉ and ´É 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 {Énèù®ú{ÉÉEÞòiÉÉ xÉ SÉ xÉ º´ÉÒEÞòiɨÉlÉÇMÉÉè®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¶Éä¹É:

- Completion of a sentence

+lÉÉÇ{ÉÊkÉ:

- implication

ºÉ¨ÉÖcɪÉ: - collection of ideas +ÊiÉGòxiÉÉ´ÉäIÉhɨÉ - reference to a past statement +xÉÉMÉiÉÉ´ÉäIÉhɨÉ - reference to a future statement Let us consider as an example ´ÉÉCªÉ¶Éä¹É:. It is defined by Suçruta as ªÉäxÉ

{ÉnäùxÉÉxÉÖHäòxÉ ´ÉÉCªÉÆ ºÉ¨ÉÉ{ªÉiÉä ºÉ ´ÉÉCªÉ¶Éä¹É:.

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

ʶɮú:{ÉÉÊhÉ{ÉÉnù{ÉÉ·ÉÇ{ÉÞ¢öÉä°ünù®úÉä®úºÉÉʨÉiªÉÖHäò {ÉÖ¯û¹ÉOɽþhÉÆ Ê´ÉxÉÉÊ{É MɨªÉiÉä {ÉÖ¯û¹ÉºªÉäÊiÉ*

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this

yukti

“

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¨ÉɺɴªÉɺÉÉäHäò ¦É´ÉxiªÉäiÉÉ Ê½þ EÞòi×ɶÉ:* BEònäù¶ÉxÉä où¶ªÉxiÉä ºÉ¨ÉɺÉÉʦÉʽþiÉä 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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scope for further research. As Dr.W.K.Lele says “a comparative study of Tantrayukti doctrine and the modern research methodology of a doctoral thesis”

21

might give new

guidelines to Indological research. Structural analysis of various ancient texts can be carried out with the help of Tantrayukti-s, which would help a proper understanding of those texts. Further, as mentioned earlier, comparative study of Samskrit-Tantrayukti doctrine and its counter parts in various other Indian literary traditions will give a better picture of literary interactions, influences and undercurrent that existed between those traditions. Finally to quote, Mr. Earl R. McCormack, science advisor to the Governor of North Carolina (1985), USA, from his lecture ser ies on ‘Myths of Science and technology’ in the University of Madras in 1985 “…modes of thinking from the Great Tradition (Indian tradition) are directly applicable to modern science and technology...” 22 Tantrayukti-doctrine certainly seems, to be one such “directly applicable mode” of thinking which, if applied, would not only be an efficient tool for interpretation of ancient Indian scientific texts but would also be a catalyst to build ‘conceptual bridges’ between ancient and modern scientific traditions. References: 1. Science texts in Sanskrit in the Manuscripts repositories of Kerala and Tamilnadu, SSES Research Centre, Chennai, 2000, Introduction 2. Science of Ancient India: Certain Novel Facets In Their Study, Dr.K.V.Sharma p.31, 32 Sanskrit in Technological Age, P.C.Muraleemadhavan. K.Sundareswaran, New Bharatiya Book Corporation, 2006, New Delhi

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3. A History of Indian Logic, Dr. Satis Chandra Vidyabhushana, Motilal Banarsidas, 1970, Calcutta, p.24 4. Kautilya’s Arthaçästra, 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. Carakasaàhitä, 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

Vol

Arthaçästra,

II,

1972,

MLBD,

Delhi

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

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1970, Calcutta, p.24 15. The Doctrine of Tantrayukti-s, Dr.W.K.Lele, 1981, Chaukhamba Surabharati Prakashan, Varanasi, p.19 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 21. The Doctrine of Tantrayukti-s, Dr.W.K.Lele, 1981, Chaukhamba Surabharati Prakashan, Varanasi, p.19 22. Myths of Science and Technology, Earl MacCormac, Radhakrishnan Institute for Advanced Study in Philosophy, University of Madras, 1986. -000000-

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