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).
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]
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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.
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]
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.
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