The proper method to study the ancient texts – tantra yukti
Tantra yukti is the methodology and technique which enables one to compose and interpret scientific treatises correctly and intelligently. It is the systematic approach to a scientific subject that enables one to clearly elucidate the matter in hand.
Tantra yukti ( Suśruta 32 – Caraka & Vāgbhaṭa 36 – Cakrapāṇi 40 in number)
- Adhikaraṇa (subject matter)
- Yoga (arrangement)
- Hetvārtha (extention of argument)
- Padārtha (import of words)
- Pradeśa (poetic adumbration)
- Uddheśa (concise statement)
- Nirdeśa (amplification)
- Vākyaśeṣa (supply of ellipsis)
- Prayojana (purpose)
- Upadeśa (instruction)
- Apadeśa (advancement of reason)
- Atideśa (indication)
- Arthāpatti (implication)
- Nirṇaya (decision)
- Prasaṅga (restatement)
- Ekānta (categorical statement)
- Naikānta / anekānta / anekārtha (comprising statement)
- Apavarga / apavarja (exception)
- Viparyaya (opposite)
- Pūrvapakṣa (objection)
- Vidhāna (right interpretation)
- Anumata (concession)
- Vyākhyāna (explanation)
- Samśaya (doubt)
- Atītāpekṣaṇa / atītavekṣaṇa (retrospective reference)
- Anāgatāvekṣaṇa (prospective reference)
- Svasaṁjñā (technical nomenclature)
- Ūhya (deduction)
- Samuccaya (specification)
- Nidarśana (illustration)
- Nirvacana (definition)
- Niyoga / sanniyoga (injunction)
- Vikalpana (option)
- Pratyutsāra / pratyucāra (rebuttal)
- Uddhāra (reaffirmation)
- Sambhava (possibility)
- Paripraśna (question and answer)
- Vyākaraṇa (grammar)
- Vyutkrāntabhidāna (transgression)
- Hetu (purpose)
A book or course should also be equipped with 18 tantra guṇas (merits) and devoid of 15 tantra doṣas (demerits).
Related Posts:
Science Meet Concludes
By Express News Service
Published: 29th March 2016 05:21 AM
Last Updated: 29th March 2016 05:21 AM
KALADY: ‘Tantra Yukti Vichara,’ a UGC-sponsored three-day national workshop on ‘Methodological Devices of Indian Sciences,’ with special reference to ayurveda, concluded at Sree Sankaracharya University of Sanskrit here on Monday.
The workshop, organised by the Department of Sanskrit General, opened a new window for the Sanskrit academia and research scholars. Dr Korada Subrahmanyam, professor of Sanskrit at the Centre for Applied Linguistics and Translation Studies, University of Hyderabad; Dr K Murali, professor of Kayachikitsa Department at the Government Ayurveda College, Kannur; and Dr M Jayaraman, director of Research Department at Scientific Industrial Research Organisation, Chennai, were the resource persons at the workshop.
Four-part तन्त्रयुक्ति tantra yukti on Gayatri mantra brilliantly explained by M. Jayaraman. Start with the semantics of bhargah: food.
For the alternative interpretations of धी dhī see: http://sookta-sumana.blogspot.in/2009/08/freedom-of-thinking-essence-of.html
तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि। धियो यो नः प्रचोदयात्।
tatsaviturvareṇyaṃ bhargo devasya dhīmahi। dhiyo yo naḥ pracodayāt।
ṛgveda 3.62.10
Introduction
This is the most popular and oft used mantra in domestic rituals and also spiritual practices in Hindu tradition. ṛgveda is considered to be the oldest source of this Mantra. As shown in the reference above this mantra forms part of the 62nd sūkta of the 3rd maṇḍalaof ṛgveda . The Mantradraṣḥṭā for this sūkta is Viśvāmitra. This sūkta has 18 mantras and this mantra is the tenth. The 18 mantras of this sūkta are divided into 6 tṛcas. As you rightly guessed tṛca is a term used to indicate set o f three "ṛks". The 6 tṛchas of the sūkta are addressed to the deities indrāvaruṇā, bṝhaspati, pūṣan, savitā, soma and mitrāvaruṇā respectively. The first three mantras of the sūkta are in triṣṭup chandas (meter) and the rest fifteen mantras are in Gāyatrī meter.
A short list of important rituals, in which this mantra is used include - upanayana (initiation into Vedic way of life), anupravacanīya-homa (ritual for the formal commencement of Vedic study), brahma-yajñya (a ritual for daily recitation of at at least a small portion of the Vedas), upākarma (the bi-yearly ritual of taking up and suspending the study of the Vedas), sandhayā-vandana (this does not need explanation, I hope :-)). (This is apart from innumerable vedic rituals like daśarātra etc)
The Four interpretations
Sāyaṇācārya (a 14th Century commentator of the Vedas who lived in Karnataka) while commenting upon this mantra gives four different interpretations to this mantra.
Warning: Without a certain degree of patient reading and recollection the four interpretations may go over the head...
First Interpretation (Click for the original commentary and transliterations)
(yaḥ) That (lord Savitā) (who)/ inspires (pracodayāt)/ our (naḥ)/ actions or the intellects (dhiyaḥ) that are centered on aspects such as dharma etc/. Let us meditate upon (dhīmahi)/ the meditation worthy & worth knowing (vareṇyaṃ)/ self-luminous, (knowledge) lustre, which scorches ignorance (avidyā) and its effects(bhargaḥ)/ of (that) supreme being the almighty (savitā) who is at once the indwelling inspirer of all beings and also the creator of the world(tat savituḥ devasya).
Reflections:
The unique aspects of this interpretation-
1. The object of meditation - is not the sūrya mandala (savituḥ bhargaḥ) / the orb of brightness of savitā (sun) but the Parabrahman or the ultimate reality and its knowledge.
Interpretation of Savitā as almighty and creator may not be far-fetched. The word savitā is derived as सूते(लोकादीनिति) (sūte lokādīniti) the one who creates the worlds.
2. Dhīḥ is interpreted by the commentator not only as intellect but also action (karma).
This is a Vedāntic interpretation of Gāyatrī mantra. The object of meditation is the self-luminous and indwelling Paramātman and such being very subtle may suit uttama-adhikārī (practitioners with higher level of focus/maturity).
This interpretation seems to be close to the heart of Sāyaṇācārya as this is presented as the first among the four interpretations.
A small detour with Maudgalya and Glāva Maitreya
Before moving on to the second interpretation of Gāyatrī let us take a small detour.
In the first interpretation of Gāyatrī you might have noticed that the word Dhīḥ was interpreted as Karma (action) bySāyaṇācārya. How can the word Dhīḥ be interpreted as 'karma'?
This question is answered by Sāyaṇācārya in his commentary. He cites a verse from Gopatha-brāhmaṇa (an Atharva Vedic text) to substantiate his interpretation. The quote is -
वेदाश्च्छन्दांसि सवितुर्वरेण्यं भर्गो देवस्य कवयोऽन्नमाहुः।
कर्माणि धियस्तदु ते प्रबवीमि प्रचोदयन्त्सविता याभिरेति॥
vedāścchandāṃsi saviturvareṇyaṃ bhargo devasya kavayo'nnamāhuḥ।
karmāṇi dhiyastadu te prabavīmi pracodayantsavitā yābhireti॥
Gopathabrāhmaṇā 1.32.
The above verse is part of a dialogue between two sages Maudgalya and Maitreya, where the former teachers the later. The translation of this would read as follows -
The vedas and/or the Chandas (meters) are the preeminent (vareṇyaṃ) parts of the Sun. The learned say that Bharga is food. Dhi is action. I will also state the courses by which the sun moves (as the dialogueprogresses). (Translation based on The Gopatha-brāhmaṇa of the Atharva Veda.Published in 1872 by Asiatic Society of Bengal in Calcutta.)
In the above verse Vareṇyaṃ is not considered an adjective to Bharga. It is interpreted as preeminent part of the Sun that shines above. This seems to be a ritualistic interpretation where Sun, the Vedas, food and actions are associated.
This reminds us of the Karma cycle presented in Bhagavad-gīta
अन्नद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः यज्ञाद्भवति पर्जन्यः यज्ञः कर्मसमुद्भवः।
(annadbhavanti bhūtāni parjanyādannasambhavaḥ yajñādbhavati parjanyaḥ yajñaḥ karmasamudbhavaḥ। 3.14)
Here find yajñās (vedic rituals), karma and food being linked with each other .
The general sense that I get from the above Gopatha text is - Perform actions sanctioned by the Vedas that have emerged from the (self-luminous) Sun (of knowledge). You will attain food (karmaphala). Going by this Gāyatrī exhorts us to perform actions.
In the process of understanding the four interpretations of Sāyaṇācārya we have stumble upon this Atharvavedic interpretation on Gāyatrī.
The queer thing about this quotation is, Sāyaṇācārya quoted this to substantiate his interpretation which was Vedāntic in nature . But the source that he has quoted clearly leans towards ritualistic interpretation of Gāyatrī.
In the second interpretation Sāyaṇācārya has paraphrased the mantra in the following way -
savituḥ devasya
yaḥ (yat) (vareṇyam?) bhargaḥ dhiyaḥ pracodyāt,
tat dhīmahi
( Paraphrasing (anvaya) of the First interpretation - yaḥ (savitā) naḥ dhiyaḥ pracodayāt tat savituḥdevasya vareṇyam bhargaḥdhīmahi) - (cilck here for the blog post on the first interpretation)
Apart from paraphrasing the words of the mantra in a different way sāyaṇācārya does not provide any interpretation/meaning to the terms. (Did he intend that the same meaning that was provided for the first instance be carried over to this also?)
A comparison of both the paraphrasing reveals the following
1.the subject (kartā/doer of the action) of verb pracodayāt in the first interpretation was savitā, in this interpretation it is hisbhargaḥ.
2. The term 'tat' has been used as adjective to the term bhargaḥ in the second instance, whereas it was an adjective of savitā in the previous interpretation.
3. The term vareṇyam has been skipped in the second paraphrasing.
4.In the current interpretation the act of inspiring the minds (dhiyaḥ pracodyāt) is placed closer to the term dhīmahi. It is the termsavitā that was closer to the term dhīmahi in the first interpretation.
5. Though in both occasions bhargaḥ is the object of meditation in the second paraphrasing bhargaḥ is far removed from the term dhīmahi, whereas it is just the previous term to dhīmahi in the first occasion.
As evident from above savitā, seems to have been attached greater importance in the first instance. The second interpretation lays more emphasis on bhargaḥ. Though emphasis is on bhargaḥ, an adjective to to the term - varenyam has been skipped. Might this be an oversight? Sāyaṇācārya cited the authority of gopatha brāhmaṇa while he presented the first interpretation. In this instance he does not cite any authority.
I am unable to state any more significance of shift of focus from savitā to bhargah. Probably the word dhīmahi holds the key. It is only our meditations that should reveal the subtle significance of this change in emphasis implied by the second paraphrasing.
If any one out there has experiential observations to make in this regard, you are most welcome to enlighten.
Third Interpretation
yaḥ savitā sūryaḥ - That Savitā, Sun
dhiyaḥ karmāṇi - actions
pracodayāt prerayati - inspires
tasya savituḥ sarvasya prasavituḥ - of that Savita who is the father/begetter of all
devasya dyotamānasya sūryasya - of the shining sun
tat sarvaiḥ dṛśyamānatayā prasiddhaṃ - that which being visible is well known
vareṇyaṃ sarvaiḥ sambhajanīyaṃ - worth worshiping by all
bhargaḥ pāpānāṃ tāpakaṃ tejomaṇḍalaṃ - the orb of brightness (of the sun) which scorches the sins
dhīmahi dhyeyatayā manasā dhārayema - let us fix our mind upon that as the object of meditation
Summary
let us fix our mind upon the orb of brightness (of the sun) which scorches the sins
as the object of meditation, which is worth worshiping by all, which being visible is well known
of the shining sun , of that Savita who is the father/begetter of all who inspires our actions.
When compared with the previous two interpretations -
1. The subject of the verb pracodayat is savitā in the third and first interpretations.
Whereas Bhargaḥ is the subject of the verb in the second interpretation.
2. The pronoun 'Tat' is used to indicate bharga in the second and third interpretations, whereas it was used to refer Savitā in the first interpretation.
3. The term 'naḥ' has been skipped in this instance.
4. In the first interpretation Dhiyaḥ was interpreted both as actions and minds. Here it is clearly only actions.
5. Dhīmahi is presented as 'dhāraṇā' - fixing the mind (deśabandhaḥ cittasya - Yogasūtra 3.1) which is unique.
Comments:
As evident from above, this interpretation unlike the first, points to fixing the mind upon the physical sun, there are not vedantic overtones. Sun here is seen as the inspirer of actions and not the intellects.
Should we then conclude that - the third interpretation has to be initially taken as the meaning of the mantra by the practitioner and later as he progresses in practice of meditation he should shift his understanding to the first interpretation?
How can this be stated prematurely when there is one more interpretation, the fourth?
Just to give an indication, interestingly, the fourth interpretation (of Sayana) is totally different and has nothing to do with meditation. It speaks about attainment of food.
To know more please wait for the last post in this series...
In a month's time Lord Sūryanārāyaṇa's (Sun God) Makara-saṅkramaṇa is set to happen. The fourth interpretation of Gāyatrī being presented below is very elevating. I feel, repetition and reflection of the mantra with such an understanding will lead to our own utkramaṇa (elevation or sublimation). Please read on...
Commentary and Translation:
Sāyaṇa says -
bhargaśabdena annamabhidhīyate - The word Bharga indicates food.
yaḥ - that
savitā -devaḥ - God Savitā (Sun)
dhiyaḥ pracodayati - (inspires our actions)
tasya prasādāt - by his grace
bhargaḥ annādilakṣaṇaṃ phalaṃ - food and such other results
dhīmahi dhārayāmaḥ - let us bear (become the receptacles)
tasya ādhārabhūtā bhavema ityarthaḥ - This means - let us become the receptacles of that (food etc).
Reflections
As could be observed, this interpretation is unexpected and unheard of. But this is what the vedas themselves prefer. Sāyaṇa quotes Gopathabrāhmaṇa(1.3) an atharva veda text (this has been already discussed in a previous post, to visit that click here) to substantiate this interpretation.
So according to this interpretation then -Gāyatrī mantra is a prayer to Sun God to inspire us into action, by the result of which, we will reap the benefit of our actions in the form of food for our sustenance.
A New Karmayoga Sūtra?
INSPIRATION ---> ACTION --- > SURVIVAL/ SUSTENANCE.
This reminds us of the Bhagavad-gītā statement : śarīrayātrāpi ca te na prasidhyedakarmaṇaḥ (3.8). Even survival in this body will become impossible if one becomes inert and action less.
Gāyatrī mantra adds another dimensions to the Gītā statement. Yes, action is needed for survival. But result oriented action may not be possible without inspiration.
For Managers or task givers -
Mere exhortation to do work may not make a person work (for eg. the efforts of teacher in making a student study or the manager's effort to make his subordinates work towards goal or a social worker's effort in making his fellow volunteers work for a noble cause). Sources of inspiration need to be found out and presented effectively to make people act.
At a personal level
We can repeat Gāyatrī mantra at day break before starting our day to day routine activities having the sun god as inspiration. How can we get inspired by him? I sign off by presenting the following very popular Sanskrit verse for reflection -
रथस्यैकम् चक्रम् भुजगयमिताः सप्त तुरगाः । निरालम्बो मार्गश्चरणरहितः सारथिरपि ।
रविर्गच्छत्येव प्रतिदिनमपारस्य नभसः । क्रियासिद्धिः सत्त्वे भवति महतां नोपकरणे ॥
rathasyaikam cakram bhujagayamitāḥ sapta turagāḥ । nirālambo mārgaścaraṇarahitaḥ sārathirapi ।
ravirgacchatyeva pratidinamapārasya nabhasaḥ । kriyāsiddhiḥ sattve bhavati mahatāṃ nopakaraṇe ॥
Meaning - Sun goes across the endless sky every day, even when his chariot has only one wheel, seven horses of his chariot are reined in by serpents, his path provides no support, his charioteer has no legs.The great fulfill their tasks by their inherent grit and capability. Their fulfillment of tasks does not depend upon tools available to them.
End of Posts on Gayatri: Four Interpretations from Fourteenth Century
M. Jayaraman (2014)