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

ixi {xlx ikxjxix*

jh Ei i ixjivi**10
Tantra can be termed as that which discusses and details subjects and concepts and also
that which protects.
Further

ijn: J t j Yx Ih ixjixlxi*11
Tantra is synonymously used with yurveda, a branch of Veda, education, aphorism,
knowledge, stra and definition.
Thus etymological and conventional usages point to the fact that Tantra is used to denote
a systematic work of literature.

And yukti is

Vxi

RE{xi

vxi

{{l:

|EhE%i%l

v PinnVi{ +xi H:* 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 Arthastra13 is as follows

+vEh (Topic), vx (statement

of contents),

M: (employment

of sentences),

{nl: (meaning of the word), il: (reason), =q: (mention), xn: (explanation),
={n: (advice), +{n: (reference), +in: (application), |n: (indication), ={x
(analogy), +l{k: (implication), : (doubt), |: (situation), {:
C: (completion

of a sentence),

(contrary),

+xi (agreement), Jx (emphasis), xSx

(derivation), xnx (illustration), +{M: (exception), Y (technical term), {{I:

(prima

facie view),

(reference

=k{I: (correct

to a future statement),

view),

BExi: (invariable

+iGxiIh (reference

rule),

+xMiIh

to a past statement),xM:

(restriction), E{: (option), c: (combination), > (what is understood ) <i*

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) Arthastra
It is Arthastra of Kauilya that first gave a full-fledged treatment of Tantrayukti.
It is a known fact that Arthastra is an ancient Indian work on polity and statecraft. The
last adhikaraa of Kauilya Arthastra has been styled Tantrayukti, which defines
and illustrates thirty-two Tantrayukti-s. There are divergent views about the date of
Kauilya. 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,

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) Nyyastrabhya
Vtsyyana, the commentator of Nyyastra, is also familiar with Tantrayukti-s. He
quotes a Tantrayukti namely anumata while discussing the fourth stra of the first
hnika in the first chapter of Gautamas Nyyastra. The date of Nyyastrabhya
is generally accepted to be 4th century B.C.E
(iii) Carakasahit
Carakasahit comes next in the order of chronology. In the verses 41 45 of the
twelfth chapter of the siddhisthna, thirty-six Tantrayukti-s are enumerated. The
sequence of enumeration of Tantrayukti-s in Carakasahit differs from that of
Arthastra. Nomenclatures of some of the yukti-s are also not similar. Caraka
flourished around First Century B.C.E
(iv) Surutasahit
Surutasahit is a renowned work on ancient Indian surgery. It has been written in the
form of questions and answers between Dhanvantari and Suruta. The period of
compostion of

Surutasahit 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
Arthastra, the order of enumeration is different.
(v) Agasagraha

It is a text on yurveda written by Vgbhaa . In the 50th chapter of the Uttarasthna of

this work are mentioned thirty-six Tantranayukti-s. Vgbhaa is said have existed in the
period between 3rd and 4th century CE. Agahdaya, another work by the same
author, also mentions Tantrayukti-s.
(vi) Viudharmottarapura
In this pura among so many topics, thirty-two Tantrayuktis are also defined but not
illustrated. These Tantrayukti-s appear in the sixth chapter of the third khada. The
work is dated between 4th and 5th century C.E.
(vii) Yuktidpik is a rare commentary on skhyakrik of varaka.

It is

approximately dated around 6th century C.E. Ram Chandra Pandya, who has critically
edited this text, tentatively names one Rjas the author of the work. In the introduction
to the text, the author mentions 8 devices and names them variously as Tantrasampat,
Tantragua and Tantrayukti.
(viii) Tantrayuktivicra
It is an independent text on Tatnrayukti-s. It was written by Nlamegha Bhiak. His
definitions and illustrations follow the Carakasahit. 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 Tantrayukti. The author of the text is
unknown. So is the exact date of the work. This text also defines the Tantrayukti-s and it

belongs to yurveda tradition. In many places the definitions of this text differ from the
previous one.

(ix) varapratyabhijvivtivimarin, Svacchandatantra and Vamakesvari-mata

These are the three texts of Tantrastra 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 Saskta 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 Porulaikram in Stra number 665. Tolkappianar also enlists 32
uttigal (yukti-s), a la Arthastra of Kauilya. 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 Arthastra. The date of Tolkappiam has been fixed at
1st century C.E.
(ii) Nannl is another grammar text, which is second only to Tolkappiyam in the order of
prominence in Tamil literature. This work is ascribed to Sage Pavanani. This text too

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
Nannl 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, Maalakram (1540-65 C.E), Ypperugalaggrigai (11th century
C.E), Ilakkaaviakkam (17th century) and Cuvamintham 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 Ilakkaaviakkam was composed by

Vaidyantha Dkitar in 17th century.

Pali texts
(iii) Petakopadea and Nettipakarana are two Pli 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

|Vx Objective of the treatise

+vEh - Topic(s)

vx - arrangement (of the topics)

=q:, xn: - 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 vx, one among the above yukti-s is employed in Arthastra.
Kuilya defines the Tantrayukti

vx

as

|Ehx{ vx -

The statement

of the order of enumeration of topics of the treatise is arrangement. Kuilya shows the
place of application of this yukti in his own text. He named the first chapter as

|EhvEhq: - The section of chapters and topics (of the work). In that, he enlists
the topics as -

tq: (The chapter about knowledge), rM: (The chapter about

the company of the elderly learned),

+ii{k: (The

<xpV: (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

aspect and provide various devices that would help to codify those observations. Some of
them are as follows
a)

xM:

- Invariable rule

b)

+{M:

- Exceptions

c)

E{:

- optional rule

d)

={n:

e)

Y technical term.

- directives, prescriptions, advice (of dos and donts)

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

(Exceptions)

as employed by him in his treatise.

+{M:

+{Eh{M: -

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

+t { +xj E]ni16
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

xSx - etymology of terms

{{I: - Objections (provisional view)
10

+xi

- others opinion on the topic or the rule

=k{I: - answers (final view)

oxi:

- 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 {i|irxi.
The statement of the view of others without negating it is agreement. Let us consider
an example for this from

Adhyy {E

(8.3.19) is a Stra that states the

deletion of the letters and as the opinion of kalya. It means that though Pini
has his own view regarding the deletion, he also agrees with the opinion of 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
Saskta poet elaborates

]i x {n{Ei x S x EilM**
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.

11

C:

- Completion of a sentence

+l{k:

- implication

c: - collection of ideas
+iGxiIh - reference to a past statement
+xMiIh - reference to a future statement
Let us consider as an example C:.
It is defined by Suruta as x

{nxxHx C {i C:.

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

understood).
Suruta

himself

cites

an

example

from

his

text

for

:{h{n{{niH {Oh x{ Mi {i*

18

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 Vkyaa 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

12

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.

ixj H xii Ei:*

BEnx oxi i il ** 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

13

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

14

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

1970, Calcutta, p.24
4. Kautilyas Arthastra, 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. Tantrayuktivichra, Nlamegha, 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. Carakasahit, siddhisthnam, uttaravastisiddhi ,12 adhyya, loka 29,
30 pacamakhaa, Edited and Revised by Kaviraja Narendranath Sengupta,
Kaviraja Balaichandra Sengupta, caukhamb Orientalia vras 1,
1991(Reprinted)
12. Tantrayukti, Introduction. p.1, Vaidyasarathi Press, Kottayam, 1949.
13.

The

Kautilya

Vol

Arthastra,

II,

1972,

MLBD,

Delhi

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

15

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.
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