Tantra Shastra Malayalam.pdf
Rosalee Ocegueda
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]
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. It may be noted that many modern day scholars including those in the West have studied about Tantrayukti in different perspectives. Tantra yuktis are also discussed extensively in Vyakarana, Nyaya, Mimamsa, and Vedanta darshanas to explain the respective theories. Here in this context Ayurveda usage of Tantra yuktis are more applicable.
Tantrayukti (तन्त्रयुक्त), an uncommon word, yet practically applied by all Bharatiya shastrakaras, includes a set of research tools for the composition of shastras. तन्त्रयुक्त is comprised of two words तन्त्र (tantra) and युक्त (yukti).
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
Tantra used as a synonym for Shastra (in this context means theory, subject) 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. Many scholars and poets including Mahakavi Kalidasa have used the word tantra to mean 'a scientific work' as mentioned by Prof. W. K. Lele. [1]
yujyante saṅklpyante sambadhyante parasparamarthāḥ samyaktayā prākaraṇike'bhimate'rthe virodhavyāghātādidoṣamapāsyānayā iti yuktiḥ yuj yojane tasmin yaktiriti rūpaṁ bhavati
Meaning : Yukti is one that removes the imperfections like impropriety, contradiction from the intended meaning and thoroughly unites the meanings (in writings or compositions).Yuj is used to mean 'to arrange'.
A yukti thus means an inevitable tool, a scientific one, an indispensable device employed in composing a scientific treatise.[1] Tantrayukti, is therefore, a device of the tantra (shastra). Dr. Jayaraman mentions the various terms in which scholars, both Indian and Western have rendered tantrayukti as follows[2]
Works such as Charaka Samhita, Sushrutasamhita, Ashtangahrdaya and Arthashastra employed tantrayuktis as devices either for diagnostic purposes or for explanation of technical aspects to understand the texts respectively.[3] Thus we see above from the etymological and conventional usages that Tantra denotes a systematic work of literature (on any subject) and yukti is an aid in the composition of such a work to convey the intended concepts with clarity.
Tantrayukti (तन्त्रयुक्त) 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. A treatise is comprised of a large number of paragraphs, chapters, sections, sub-sections, explanations, concepts etc as such a scientific writer is required to use a large number of ways to put forth his concept. Tantrayuktis, are many in number and aid the author to present his concept in a lucid and systematic manner.
Based on each shastrakara, we see that there are about 36 generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.[1][4] Below is the list of four important sources of these yuktis.
All Bharatiya shastras, have been composed based on the tantrayukti system. One can see the application of Tantrayuktis in the composition of scientific literature such as Nyaya, Mimamsa, Vyakarana, Arthashastra, Ayurveda, Alankarashastra and Kamashastra. Such a study of methodological application is relevant to modern day studies, experiments and sciences. Here a few applications of tantrayuktis in ancient shastras is described.[1][3]
Tantrayuktis such as the following aid the author to format a template, into which the content or the subject matter of choice could be constructed. It forms the foundation on which all aspects of the treatise will stand.[1][2]
Panini's Ashtadhyayi is another exemplary illustration of this yukti, for it is the masterpiece of most orderly writing. Ancient poeticians (Bhamaha, Vamana, Dandi, Rajashekhara, Hemachandra to name a few) have used this yukti expertly in their works.
In the modern days, this yukti is similar to the outline or table of contents, an arrangement which facilitates the conception of all major and minor topics of a scientific work, their interpretation and enumeration.
Any treatise, literary or scientific, would lay down some specific principles, theories and rules on the basis of research and observation. Some tantrayuktis help codify the observations on which rules are framed. A few are[2]
A mere statement of rules, concepts, principles, observations may be unconnected and abstract. Yuktis provided the author to explain his concept or theory clearly with examples, analogies, comparisons and illustrations.[2]
A treatise loses its focus when the language is verbose distracting the reader away from the intent of the author. A crisp, unambiguous presentation is essential for any scientific work or even while presenting an abstract concept. An author familiar with the following Tantrayuktis will be well guided to present an orderly and crisp work.
In this section we present the list of tantrayuktis with at least one definition (though each yukti has other meanings given by different scholars), their explanation in English with one illustration of the concept (mostly from poetry and ayurveda).[1]
प्रबध (न) प्रकशर्थस्तथ तन्त्रस्य युक्तय एकस्मन्नप यस्येह शस्त्रे लब्दस्पद मत 47
Chakrapanidatta further refines Charaka's views by adding that along with bringing out the full exposition of the scientific topic, tantrayuktis also throw light on the hidden meaning of the content. By learning these, a medical practitioner not only saves himself from injudicious handling but also saves the life of the patient.
Sushruta, clearly states that the purpose of tantrayuktis is two-fold namely, the arrangement of the sentences and the organization of the meanings.[1] It should be noted that according to the shastra discipline the meanings of these Tantrayuktis may be varied.
Kaula practices are based on tantra,[1] closely related to the siddha tradition and Shaktism. Kaula sects are noted for their extreme exponents who recommend the flouting of taboos and social mores as a means of liberation. Such practices were often later toned down to appeal to ordinary householders, as in Kashmiri Shaivism.[12]
Actions or objects are not seen impure in themselves, rather the attitude is the determinant factor. Spiritual ignorance is the only impurity and knowledge is pure.[14] As long as one is identified with the supreme consciousness, there is nothing impure.[15] The adept is unaffected by any external impurity[16] and makes use of what is reprehensible to attain transcendence.[17] Here arises the antinomian and asocial character of Kaula and the left-handed forms of tantra.
According to Sudha Nambudiri, Thanthra Vidyapeedam, a low profile Vedic and tantric pathshala (ritual school) in Aluva founded by Kalpuzha Divakaran Namboodiripad and P. Madhavji in 1972 taught students in Kerala's temple shastra, Kerala's form of temple rituals, which follows Adi Shankara traditions in the Gurukulam system.[3] Namboodiripad says Vidyapeedam only admits ten tenth standard passed boys with prior academic knowledge of the Sanskrit language, selected on the basis of their individual horoscopes every year. The seven year curriculum includes theoretical and practical studies in temple rituals based on Tantra Samuchayam, authored by Chennas Narayanan Nampoothiri, the Vedas, the Sanskrit language, Vaastu Shastra, Jyothisha, Yoga and meditation.[3] When completed, students are awarded a postgraduate level degree known as Thanthraratna in Sanskrit by Ujjain's Maharishi Sandipani Rashtriya Ved Vidya Pratishthan and promotes students to temple priests or Sanskrit language teachers.[3]
The term tantra, in the Indian traditions, also means any systematic broadly applicable "text, theory, system, method, instrument, technique or practice".[2][3] A key feature of these traditions is the use of mantras, and thus they are commonly referred to as Mantramārga ("Path of Mantra") in Hinduism or Mantrayāna ("Mantra Vehicle") and Guhyamantra ("Secret Mantra") in Buddhism.[4][5]
In Buddhism, the Vajrayana traditions are known for tantric ideas and practices, which are based on Indian Buddhist Tantras.[6][7] They include Indo-Tibetan Buddhism, Chinese Esoteric Buddhism, Japanese Shingon Buddhism and Nepalese Newar Buddhism. Although Southern Esoteric Buddhism does not directly reference the tantras, its practices and ideas parallel them.
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