'Tantrayuktis'-Technical tools of Indian Research Methodology

Surendra Komatineni(Research Scholar), surendrak94@gmail.com Asst. Prof. J.S.R.A.Prasad, jsraprasad@gmail.com Dept.of Sanskrit Studies, School of Humanities, University of Hyderabad, Hyderabad-500046.
1. Introduction Sanskrit literature is one of the ancient literature considered universally. The Vedas are the foundation for Sanskrit literature. All the knowledge has been classified into fourteen knowledge bases. darans such as vykaraa, nyya, mms, shitya etc, have just elaborated the Vedic idea. The first work in Sanskrit epic rmyaa got universal appreciation. Epic mahbhrata is two times to the Iliad and Odyssey of Greek literature, merged together. Apart from published texts, still there are thousands of unpublished manuscripts available all over the world. Creation of such a vast literature could have been difficult had not the Sanskrit authors followed certain research methodology. Classification of knowledge gives a structure to literature. Without adopting proper methodology, the structure is in complete. So, it is presumed that Sanskrit treatises were written following certain methodology. Vedic texts have a scientific index on hymns called anukramai. Due to this index only, still we are able to get the number hymns, number of characters in hymns etc. intact. Anukramai had been designed in such a way that no interpretation is possible. Aim of this paper is to explore all such methods according to Sanskrit stric methodology from the treasure house of Sanskrit treatises. Interestingly, all such concepts are embedded in those texts but not explicitly recorded in the name of 'Methodology'. There are several such research methods seen in Sanskrit texts. tantrayuktis are one among those methods. What is the structure of Sanskrit devices called as tantrayuktis, and how these get more useful in terms of research methodology. Without implementing such research tools, no book can not reach wider audience. Western researchers mainly figured out on hypothesis for a theory. A great scholar of recent times sir Karl R. Popper established a theory named as 'Falsification', any theory can be falsified because it is based on the hypothesis, which is we believed that it is true, but can be falsified later. For example- a researcher says that 'All ravens are black' because in his observation he saw all ravens, which are colored of black. Another researcher only saw two or three ravens and he states his generalization All ravens are white because in his observation he only got white ravens. But universally, one truth is that every body knows that ravens must be colored in black, may one or two exceptions is not a big deal to falsify the previous theory. One more example - Does sun raises tomorrow in the east? According westerns you can't say yes, till its raise. If you see in a scientific manner it looks good and may be correct. But according Indian view, the question itself a falsification. In Indian epistemology, in nyya system we can see the perfect distinction in pramas, which are useful in formulating the theories. In Indian system theories are established, never states about hypothesis. Rising of sun is an example of smnyatod am from one of the nyya pramas of three types. So, unlike western, Indian theories are not falsifiable and ever respectable. 2.Definition of the word Tantrayukti The word tantra yukti has two constituents one is tantra and other is yukti. The former tantra is derived from root tan. It has meanings such as to stretch, to lengthen, to to spread, to diffuse, to compose, to write etc. The traditional definition of tantra is as follows-

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|| tantra means which will shines out the ample meanings of secrets and truths of a particular stra and also protects it. A person, who is well versed in stra's, shall be considered as if a looser of wealth due to ill fate, if he does not know the application of tantrayuktis. by all the above we came to know that tantra known as a 'Scientific work'. Tantra is a synonym of 'stra'. Finally the word tantra stands for 'a Scientific Treatise', that drives away our ignorance. The word Yukti known as 'a device or a means'. This is derived from root yuj. That means to join, to unite, to use, to employ etc. therefore the word yukti means a usage, an employment, an application, an arrangement etc. Yukti removes the imperfections like impropriety, contradiction in writings. So, it is a much sought after research tool required to be employed while composing a scientific treatise. 3.Instances of tantra yuktis in Sanskrit treatises A.Tantrayuktis in adhyy pini's adhyy is the first evidence of tantra yuktis. Not only in India, but world wide, sage pini's adhyy occupied a highest place in linguistics. Scholars of eastern and western are accepted adhyy is that type of great intellectual work, ever produced in any language. Without following certain research method, it is quite difficult to get universal appreciation. Sage Panini did not mention the name of tantrayuktis but he has employed them technically. B.Tantrayuktis in carakasahit carakasahit is the first evidence about tantrayuktis. It is regarded as the seminal work on the science of yurveda composed by sage caraka. Earlier it was known as agniveatantra that has been further improved by dhabala. Later sage caraka structured the entire sahit. carakasahit has eight chapters called sthns. In the twelfth chapter of siddhisthna he enumerated thirty six tantrayuktis. | || | || | ||

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C.Tantrayultis in Sushruta Samhita utasahit is well known work on ancient Indian surgery written by uta. It has six chapters called as tantra and consists 8300 stras in total. In sixty-fifth chapter of his work he has enumerated thirty two tantrayuktis. D.Tantra yuktis in vgabhaas works vgabhaa has written two texts in yurveda, agasagraha and agahdayam respectively. In 50th chapter of the former work, he mentioned 36 tantrayuktis, which are identical with caraka's list. In the 40th chapter of uttarasthna of agahdayam he says thus | || E.Tantrayuktis in arthastra arthastra, of kauilya is a very important text in sanskrit literature. kauilyrthastra, which is basically a work in social science viz, polity and statecraft, which consists 15 chapters. In 15th chapter of arthastra, kauilya defined some thirty two tantrayukthis. A kind of over lapping can be seen in the list given by kauilya with that of uta's. But it seems, this is a lateral text. 4.Role of tantra yuktis kauilya himself employed tantra yuktis-'scientific devises in authoring a book' which are crucial in authorizing the text. Caraka and uta have narrated the role of tantrayuktis in a lucid way. A.Role of tantra yuktis in Carakas view4

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( || ||) As sun causes lotuses to blossom, as a light lits up the entire house, like the yuktis or devices of a treasise serves the same purpose. If one acquires scholarship in one science, it would be easier for him to understand other sciences too. A medical practitioner who is well versed in stra's, shall be considered as if a looser of wealth due to ill fate, if he does not know the application of tantrayuktis. If the stra is not received in a positive way it destroys the receiver like a weapon where as when it is received in respect it protects him. Here cakrapidatta in his commentary says these devices not only bring out the scientific topics but also throws a light in hidden meanings. B.Role of tantra yuktis in uta's viewuta himself raises the question- what is the use of these devices.
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? and has answered theres4 5

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 | it means arrangement of sentences and organization of meanings by following certain methodology. He further explains7

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|| | | ||" the general characteristics of devices are described here. It is left to the scholar to further investigate them. To know the essence of the sastras, these thirty two yuktis are enumerated which are embeded with proper abdrtha's. The doctor who considers learning these as a duty, they lead him forward like a lamp drives away the darkness. 5.Application of tantra yuktis Previously 36 tantrayuktis are elaborated according to caraka now we see some of the tantra yuktis , how they are technically embedded in Sanskrit treatises and Sanskrit authors not explicitly expressed, that these are useful to understand and interpretation of textual knowledge, but employed them judiciously. - (Extended Application) if application of an rule is extended to another place is called as
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(--). Here the previous stra indicates the sign of upasarjanam, and the second one is the application of it, directs it for prepend. - (An exception to a general rule; A special rule) A rule, which is a special and exception to a general rule is called apavarga"
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Ex:-The rule laid down in (--) is to be applied to

Ex:- (..) is the utsarga, the to which is " (..). This is similar to the model of vidhi stra. - (Consideration of Reference to a future statement) "
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Ex:- (..) is refers to (..), which is later in space. - (Advisory guidance) it is a recommendatory advice in the form,'Do it like this'. Every science has its own right, it teaches and advises to its readers. In view of this, the present yukti holds a valid place in the plan of
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...- A.S. Page No-1104 A.S. Page No-1107 A.S. Page No-1108

a scientific treatise - "

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pini directly used the word upadea in his sutra " (..). " (..) is the best example for this tantrayukti. In kvyapraka, mammaa use this word in the subject matter of benefits of a kvya. | || 'kntsammitatayopadeayuje' we take a look at this. Vedas will give order like a king, epics will give advice like a friend, but poetry motivate us like a lady. - (A systeamtic and sequential exposition of a scientific subject) it has so many meanings like Arranging, executing, creating, ordering, a rule, a mode etc. finally we came to known that 'The table of contents of a scientific work'.
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In the first adhikaraa of arthastra, we can see the employment of this yukti. , , .... | Now-a-days we can see such as system in index of a book or a thesis. -(Implication) it has two constituents, artha and patti. It means arthasya prpti or arthasya scanam. The meanning not expressed in so many words but suggested by the words actually used. " | In dhvanyloka, nandavardhana tells his readers that the dhvanikvya has all the poetic excellences. He implies that dhvani is completly flawless and having good qualities. - (Retrospection) To say that it has been stated previously or the act of looking back into past event or
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experience - " | after explaining the varieties of dhvani he narrates the gubhtavyagya like this16

" "| Variations of gubhtavyagya can be known by seeing the varieties of dhvani like etc. by seeing the word prvavat we came to know that mammata is very familiar with this yuk ti.
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- (Assesment, Agreeement) Accepting the others views without contradicting them or to give assent to the views of others - |
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A.S. Page No-1104 , ,..- A.S. Page No-1102 A.S. Page No-1105 A.S. Page No-1106 , ,..- A.S. Page No-1105

When explaining about and , says some people are saying is also existed. So, he accepted the others views of others without contradicting them. By citing the above examples we can assume that Panini and other stalwarts of sanskrit, have the knowledge about these and they are very much familiar with such scientific devices called as tantra yuktis. So, tantra yukthis, will gain much importance in writing certain scientific work. In this regard one more interesting issue is that in every scientific composition, is it possible to apply all the thirty two tantrayuktis. That depends on the volume of the book in focuss. In a small composition, it is quite difficult to cover all the tantrayuktis. Another interesting fact that tantrayuktis can also be applied practically on ancient indian sciences such as Yoga. Conclusion My aim is to prove that Indian research methodology is far better than western research methodology because it has fine structure. Westerns mainly pointed out about How to write? Such as How many chapters? How a thesis should be? But they dont have a clear idea of What to write? In other words, the constitution and legality of the content being presented that is not against to traditionally accepted dogmas. The main distinction between Indian and western methodology that their research methodology emphasizes on How to write? In terms of classification of a written text. Where as Indian research methodology not only emphasizes the above fact but also establishes on what to write? With in the approved guidelines. Western research guidelines are not necessarily encompassing the rich ancient Indian methodological research concepts which are embedded with the principles of convention of authoring treatises. The outcome of this proposal is envisaged that a certain set of guidelines are prepared under the title Indian research methodology.

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BIBILOGRAPHY 1. Dr. K.C. Dash, Elements of Research Methodology in Sanskrit, Chaukamba Sanskrit sanstan, Varanasi 2009 2. Vd. P. Hirlekar Ayurvedacharya, tantrayukti, Chowkhamba Sanskrit Series Office, Varanasi 2001 3. rbhrattrthamuni, vaiysika nyyaml 4. kauilya, The arthastra, with the english commentary 'SRIMULA' of mahmahopdhyya T.Ganpatisastri, New Bharatiya Book Corporation, Delhi,2006 5. Caraka, Caraka Samhita (text with english translation) Editor and Translator- P.V.Sarma, Chaukahamba Surabharati Prakashan, Varanasi, 2009 6. uruta, urutasahit-with english translation of text and halhaa commentary along with critical notes- Edited and translated by P.V.Sarma,Chaukhamba Viswabharati Prakashan, Varanasi,2005 7. bhaojdkita, vaiykaraasidhdntakaumud, Chaukahamba Amarabharati Prakashan, Varanasi, 1997