Shastra Rachana Paddhati (शास्त्ररचनापद्धतिः) - Revision history

Ckanak93: /* तन्त्रयुक्तिः॥Tantrayukti */

2021-12-02T10:50:04Z

तन्त्रयुक्तिः॥Tantrayukti

Ckanak93: /* तन्त्रयुक्तिः॥Tantrayukti */

2021-12-02T10:49:34Z

तन्त्रयुक्तिः॥Tantrayukti

DrDevashree: /* Shastra pariksha */

2019-07-22T08:48:30Z

Shastra pariksha

DrDevashree: Shastra pariksha

2019-07-15T10:54:05Z

Shastra pariksha

Fordharma: /* Methodology of Ancient Shastras */

2019-02-14T11:26:43Z

Methodology of Ancient Shastras

Ckanak93: Category

2018-12-28T09:28:39Z

Fordharma: /* परिचयः|| Introduction */ adding content

2018-10-14T03:17:52Z

परिचयः|| Introduction: adding content

Fordharma: /* परिचयः|| Introduction */formating

2018-10-13T12:42:25Z

परिचयः|| Introduction: formating

Fordharma: /* Methodology of Modern Scientific Treatises */

2018-10-04T16:33:34Z

Methodology of Modern Scientific Treatises

Fordharma at 16:33, 4 October 2018

2018-10-04T16:33:01Z

@@ Line 30: / Line 30: @@
 ===तन्त्रयुक्तिः॥Tantrayukti===
 {{Main article|Tantrayukti (तन्त्रयुक्तिः)}}
-[[Tantrayukti (तन्त्रयुक्तिः)]], an uncommonly used word, 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. There are about 36 such generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.<ref name=":0" /><ref name=":1">Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref> According to Kautilya's Arthashastra the following list of 32 Tantrayuktis are given<ref name=":2" />
+Tantrayukti (तन्त्रयुक्तिः), an uncommonly used word, 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. There are about 36 such generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.<ref name=":0" /><ref name=":1">Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref> According to Kautilya's Arthashastra the following list of 32 Tantrayuktis are given<ref name=":2" />
 {{columns-list|colwidth=15em|style=width: 800px; font-style: normal; color: #;|* अधिकरणम् ॥ adhikaraṇam (Topic)

@@ Line 29: / Line 29: @@
 A brief introduction of each of the five given elements of composition and presentation of shastras will be undertaken in this topic.
 ===तन्त्रयुक्तिः॥Tantrayukti===
 [[Tantrayukti (तन्त्रयुक्तिः)]], an uncommonly used word, 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. There are about 36 such generally accepted tantrayuktis, though different texts propose a varying numbers of such yuktis ranging between 32 to 41.<ref name=":0" /><ref name=":1">Singh, Anuradha (2003) ''Tantra Yukti Method of Theorization in Ayurveda,'' Ancient Science of Life, Vol : XXII(3) January 2003 Pages 64-74</ref> According to Kautilya's Arthashastra the following list of 32 Tantrayuktis are given<ref name=":2" />
@@ Line 66: / Line 67: @@
 Primitive application of Tantrayuktis is seen in the historical grammar treatise Ashtadhyayi of Maharshi Panini. Though the names of the yuktis were not mentioned their usage can be interpreted from a few aphorisms such as Atidesha, Apavarga, Upadesha seen in different sutras.<ref name=":3" />
 While almost all the above mentioned texts discussed tantrayukti, Arunadatta, the commentator of Vagbhata's Ashtangahrdayam, has dealt with explanation for a large number of devices other than the tantrayuktis. In the following sections a brief introduction of the elements of scientific writing such as Vyakhya, Kalpana, Ashraya and Tatchilya (elements other than the tantrayuktis) has been presented.
 === व्याख्या ॥ Vyakhya ===

@@ Line 160: / Line 160: @@
 == Shastra pariksha ==
-Ayurveda is known to be the upaveda of Atharvaveda and Rigveda. However, being traditional medical system the knowledge of Ayurveda is offered by ancient sages and seers in classical treatises. These treatises offer Ayurveda knowledge in systematic manner. This knowledge has been offered in an structured, standardised and organized manner in various samhitas that are developed by strictly following the guidelines of developing Shastra samhitas or tantras on various topics. Ancient Ayurveda scholars have followed these rules and provided guidelines for a student to select the appropriate Shastra before starting the learning process. This is described as 'Shastra pariksha' in Vimanasthanam of Charaka samhita. Although these qualities are described as desired qualities for a treatise on Ayurveda or medical science, most of these are applicable to the samhitas on other shastras also. <blockquote>बुद्धिमानात्मनःकार्यगुरुलाघवंकर्मफलमनुबन्धंदेशकालौचविदित्वायुक्तिदर्शनाद्भिषग्बुभूषुःशास्त्रमेवादितःपरीक्षेत| (Char. Samh. 8.3)</blockquote>The desired qualities to look for in a treatise are as follows,
+Ayurveda is known to be the upaveda of Atharvaveda and Rigveda. However, being traditional medical system, the knowledge of Ayurveda is offered by ancient sages and seers in classical treatises as a shastra. These treatises offer Ayurveda knowledge in systematic manner. This knowledge has been offered in a structured, standardized and organized manner in various samhitas that are developed by strictly following the guidelines of developing Shastra samhitas or tantras of various topics. Ancient Ayurveda scholars have followed these rules and provided guidelines for a student to select the appropriate Shastra before starting the learning process. This is described as a 'Shastra pariksha' in Vimanasthanam of Charaka samhita. Although these qualities are described as desired qualities for a treatise on Ayurveda or medical science, most of these are applicable to the samhitas on other shastras also. <blockquote>बुद्धिमानात्मनःकार्यगुरुलाघवंकर्मफलमनुबन्धंदेशकालौचविदित्वायुक्तिदर्शनाद्भिषग्बुभूषुःशास्त्रमेवादितःपरीक्षेत| (Char. Samh. 8.3) <ref>Charaka Samhita ([http://niimh.nic.in/ebooks/ecaraka/?mod=read Vimanasthanam Adhyaya 8 Sutra 3])</ref></blockquote><blockquote>buddhimānātmanaḥkāryagurulāghavaṁkarmaphalamanubandhaṁdeśakālaucaviditvāyuktidarśanādbhiṣagbubhūṣuḥśāstramevāditaḥparīkṣeta| </blockquote>The desired qualities to look for in a treatise are as follows,
 # सुमहत् : comprehensive providing all information
 # यशस्विधीरपुरुषासेवितम् : successful, followed by prominent and wise men(successful practitioners)

@@ Line 158: / Line 158: @@
 # '''तादर्थ्यम् ॥ tādarthyam''' is defined as  तादर्थ्यं नाम, - यत्प्रयोजनार्थं प्रवर्तते भवस्तेनैव व्यपदिश्यते । यथा मदनमधुकलम्बा इत्यादीनि छर्दनानि, छर्दनप्रयोजनानीत्यर्थः। tādarthyaṁ nāma, - yatprayojanārthaṁ pravartate bhavastenaiva vyapadiśyate । yathā madanamadhukalambā ityādīni chardanāni, chardanaprayojanānītyarthaḥ। To name an object after the purpose for which it is used is called तादर्थ्यम् । For instance, a मदनफल is used for vomiting (छर्दन) so it is itself called छर्दन।
 # '''मूलसंज्ञा ॥ mūlasaṁjñā''' is defined as या लोकेऽन्यस्मिन्नर्थे प्रसिद्धा तन्त्रे चान्यस्मिन् (अर्थे) निवेशिता । yā loke'nyasminnarthe prasiddhā tantre cānyasmin (arthe) niveśitā । A word used in everyday life is used in one sense while it is used in another sense for technical term in scientific treatise. For instance, we use the word रूप in daily life to mean colour - white, red etc, but in आयुर्वेद it means a symptom.
 == Methodology of Modern Scientific Treatises ==

@@ Line 15: / Line 15: @@
 Earliest instances of methodical composition of knowledge base can be seen in the '''Anukramanikas'''.  They are associated with Vedic texts and are the scientific indices on the vedic mantras. Each Veda contains atleast one such index. Because of Anukramanikas the texts have been preserved and tradition continued. These indices are very systematic recording the exact number of mantras, even aksharas, such that no scope for interpolation or deletion was allowed preserving the text accurately.<ref name=":3">''The Role of Tantrayuktis in Indian Research Methodology'' by Komatineni Surendra and J.S. R. A. Prasad in Academia</ref>
-'''Nyaya Shastra''' which is the primary source of logic for all other shastras, explains five requisite methodologies as follows:<ref>Dash, Kesab Chandra. (1992) ''Elements of Research Methodology in Sanskrit.'' Varanasi : Chaukamba Sanskrit Sansthan</ref>
+'''Nyaya Shastra''' which is the primary source of logic for all other shastras, explains five requisite methodologies, the Pancha Avayavas, as follows:<ref>Dash, Kesab Chandra. (1992) ''Elements of Research Methodology in Sanskrit.'' Varanasi : Chaukamba Sanskrit Sansthan</ref><blockquote>प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः।।३२।।{अवयवौद्देशसूत्रम्} (Nyay. Sutr. 1.1.32)<ref name=":4">Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Ahnika 1])</ref></blockquote><blockquote>pratijñāhētūdāharaṇōpanayanigamanāni avayavāḥ ॥32॥ {avayavauddēśasūtram} (Nyay. Sutr. 1.1.32)</blockquote>
 # प्रतिज्ञा । Pratijna is the hypothesis that needs to be evaluated
 # हेतुः । Hetuhu is the proposed reasoning of the problem

← Older revision		Revision as of 09:28, 28 December 2018
Line 171:		Line 171:
	==References==		==References==
	<references />		<references />
		+	[[Category:Shastras]]

@@ Line 2: / Line 2: @@
 == परिचयः|| Introduction ==
-Our ancient intellectuals had not only produced numerous shastras or monumental treatises on almost all branches of ज्ञान and विज्ञान (Knowledge and Science) but also envisaged a detailed and comprehensive methodology of composing theoretico-scientific treatises. While there exist a few differences in the methodology of composition of shastras and the modern day research dissertations, journal and paper presentations all kinds of scientific writings essentially have the same requisites, as recognized by scholars and researchers all over the world. In the Bharatavarsha, such intellectual efforts were known prior to Panini's composition of Ashtadhyayi, a highly evolved exposition. Many thinkers put in their efforts in enriching and refining the methodology, creating a number of devices relating to words, structures and meanings pertaining to the composition of a shastra described in their authoritative and famous texts as given below,
+Our ancient intellectuals had not only produced numerous shastras or monumental treatises on almost all branches of ज्ञान and विज्ञान (Knowledge and Science) but also envisaged a detailed and comprehensive methodology of composing theoretico-scientific treatises. While there exist a few differences in the methodology of composition of shastras and the modern day research dissertations, journal and paper presentations, all kinds of scientific writings essentially have the same requisites, as recognized by scholars and researchers all over the world. In the Bharatavarsha, such intellectual efforts were known prior to Panini's composition of Ashtadhyayi, a highly evolved exposition. Many thinkers put in their efforts in enriching and refining the methodology, creating a number of devices relating to words, structures and meanings pertaining to the composition of a shastra described in their authoritative and famous texts as given below,
 *Vishnudharmottara Purana, contains discussions on sundry topics like poetics, arts, sculpture
 *Panini Maharshi's Ashtadhyayi, a world famous grammar treatise
@@ Line 10: / Line 10: @@
 *Vagbhata's Ashtangasangraha and Ashtangahrdayam, books on Ayurveda
 *Nilamegha's Tantrayuktivichara, a medical treatise
-Apart from them Chakrapanidatta, Arunadatta, Indu were authors of commentaries which have methodology of importance.
+Apart from them Chakrapanidatta, Arunadatta, and Indu were authors of commentaries which have methodologies of importance.
 == Methodology of Ancient Shastras ==
-Earliest instances of methodical composition of knowledge base can be seen in the Anukramanikas.  They are associated with Vedic texts and are the scientific indices on the vedic mantras. Each Veda contains atleast one such index. Because of Anukramanikas the texts have been preserved and tradition continued. These indices are very systematic recording the exact number of mantras, even aksharas, such that no scope for interpolation or deletion was allowed preserving the text accurately.<ref name=":3">''The Role of Tantrayuktis in Indian Research Methodology'' by Komatineni Surendra and J.S. R. A. Prasad in Academia</ref>
+Earliest instances of methodical composition of knowledge base can be seen in the '''Anukramanikas'''.  They are associated with Vedic texts and are the scientific indices on the vedic mantras. Each Veda contains atleast one such index. Because of Anukramanikas the texts have been preserved and tradition continued. These indices are very systematic recording the exact number of mantras, even aksharas, such that no scope for interpolation or deletion was allowed preserving the text accurately.<ref name=":3">''The Role of Tantrayuktis in Indian Research Methodology'' by Komatineni Surendra and J.S. R. A. Prasad in Academia</ref>
-Nyaya Shastra which is the primary source of logic for all other shastras, explains five requisite methodologies as follows:<ref>Dash, Kesab Chandra. (1992) ''Elements of Research Methodology in Sanskrit.'' Varanasi : Chaukamba Sanskrit Sansthan</ref>
+'''Nyaya Shastra''' which is the primary source of logic for all other shastras, explains five requisite methodologies as follows:<ref>Dash, Kesab Chandra. (1992) ''Elements of Research Methodology in Sanskrit.'' Varanasi : Chaukamba Sanskrit Sansthan</ref>
 # प्रतिज्ञा । Pratijna is the hypothesis that needs to be evaluated
 # हेतुः । Hetuhu is the proposed reasoning of the problem

@@ Line 169: / Line 169: @@
 * Presentation of Results
 * Conclusions
 ==References==
 <references />