Tantrayukti in Yogasūtra

om̐ śrī gurubhyo namaḥ

Srividya                                                                                  Prof. Shivani V
Research Scholar                                                                  Dean, Shastra Faculty
Karnataka Samskrita University                                        Karnataka Samskrita University   
Banglore 560018                                                                    Banglore 560018

Abstract (शोधसारः) :
Bhāratīya Śāstragranthās which were created thousands of years ago still shining with the knowledge guiding the Jijñāsu, Adhikāri, Learners, Readers, Researchers, Scholars, and many More. The way granthākartṛs, our ancient Ṛṣis wrote the Śāstra granthās is such an amazing way that they step by step guide us for further progress. While wondering how various granthās are created, one can see that these were made with multiple Tantrayuktis^[1]. Tantrayukti was seen in most of the Śāstragranthas including Āyurveda, Arthaśāstra, Nyāya, etc. It is an essential tool for precisely understanding the text in the Sanskrit treatise.  Here is an effort to find the Tantrayuktis involved in Patañjali’s Yogasūtra, and its commentary, Vyāsabhāṣya.

Keywords: Yogasūtra, Tantrayukti, Nirdeśa, Nirṇayaḥ, Padarthaḥ, Dṛṣṭānta, Prayojanam

Introduction:

Tantrayukti is a Sanskrit term, that indicates an ancient research methodology that facilitates the comprehension of any given Śāstra, its construction, and the intended meaning. Tantrayukti is formed with two words ‘Tantra’ and ‘Yukti’. Tantra is derived from verb-root तनुँ –  विस्तारे and yukti from युजिँर् योगे. The term Tantra is defined in the following śloka.

तनोति विपुलानर्थान्‌ तत्त्वमन्त्रसमन्वितान्‌।

त्राणं कुरुते यस्मात्‌ तन्त्रमित्यभिधीयते।।^[2]

tanoti vipulānarthān tatvamantrasamanvitān,

trāṇaṁ ca kurute yasmāt tantramityabhidhīyate.

The term ‘Yukti’ and the word ‘Yoga’ both are derived from the root युज् which means ‘to unite’. Here yukti is a device or method that is inevitable to compose a Śāstra.
 
युज्यन्ते सङ्‌कल्प्यन्ते सम्बध्यन्ते परस्परमर्था: सम्यक्तया प्राकरणिकेऽभिमतेऽर्थे विरोधव्याघातादिदोषजातमपास्य अनयेति युक्ति:। युज् योजने तस्मिन् युक्तिरिति रूपं भवति |^[3]
yujyante saṅklpyante sambadyante,parasparamarthāḥ samyaktayā prākaraṇike’bhimate’rthe virodhavyāghātādidoṣamapāsyānayā iti yuktiḥ , yuj, yojane, tasmin,yuktiriti rūpaṁ bhavati .

The Tantrayuktis ensure textual coherence, contributing to the comprehensive understanding of the Śāstric texts in a systematic approach. Methods of these tantrayuktis are Śāstra-specific. Each Śāstra may have its own specific Tantrayuktis which helped with the construction of that particular Śāstra. The tantrayukris are not explicitly marked, but they can be identified by analyzing the text. A few shastras like Ayurveda, propose tantrayuktis and define each one for further usage.
 
There are approximately 32 different Tantrayuktis are found in various Śāstric texts. They are, अधिकरणं (Topic), विधानं (statement of contents), योग: (employment of sentences), पदार्थ: (meaning of the word), हेत्वर्थ: (reason),  उद्देश: (mention), निर्देश: (explanation), उपदेश: (advice), अपदेश: (reference), अतिदेश: (application), प्रदेश: (indication), उपमानम् (analogy), अर्थापत्ति: (implication), संशय: (doubt), प्रसङ्गः (situation), विपर्यय: (contrary), वाक्यशेष: (completion of a sentence), अनुमतम् (agreement), व्यख्यानम् (emphasis), निर्वचनम् (derivation), निदर्शनम् (illustration), अपवर्ग: (exception), स्वसंज्ञा (technical term), पूर्वपक्ष: (prima facie view), उत्तरपक्ष: (correct view), एकान्त: (invariable rule), अनागतावेक्षणं (reference to a future statement), अतिक्रन्तावेक्षणं (reference to a past statement), नियोग: (restriction), विकल्प: (option), समुच्चय: (combination), ऊह्यम् (what is understood).

While analyzing the techniques of Yogasutra, there are 31 tantrayuktis are identified. Among them, the most frequent five tantryuktis are taken for the current study.

Yogasūtra – Vyāsabhāṣya

The  Yogasūtra by Maharṣi Patañjali is a traditional classical text written between the 2nd century BCE and the 2nd century CE that offers profound insights into the overall well-being of an individual. Providing a systematic and comprehensive framework for understanding and practicing yoga, this classical text has inspired philosophers, artists, and spiritual seekers across centuries and cultures. Maharṣi Patañjali equips practitioners with potent tools to manage the restless mind.

Contents of yogasūtras are classified into 4 chapters. Namely Samādhipāda, Sādhanapāda, Vibhūtipāda, and Kaivalya pāda. Each delving into distinct facts of yoga practice with a total of 195 Sūtras forms the foundation of classical yoga philosophy.

Vyāsabhāṣya, the oldest commentary by Maharṣi Vyasa, on the Yogasūtras of Patañjali, elaborates on each term providing additional explanations and illustrative examples where necessary. This enriched presentation enhances the learning experience and fosters a deeper understanding of the underlying concepts. Vyāsabhāṣya remains the most widely recognized and influential commentary on the Yoga Sūtras of Patañjali.

The analysis of Tantrayuktis of Yogasutra will help the scholars to understand the structure and concepts of Yogasutra.

Tantrayuktis used in Yogasūtra and Vyāsabhāṣya

Each Sūtra in the Patañjali’s Yogasūtras and each statement in the commentary, Vyāsabhāṣya are thoroughly examined to grasp its intended meaning and contextual significance. This served as a crucial reference point during this analysis, providing valuable commentary and explanations that aided in understanding the structure and reasoning employed within each statement. During the detailed examination, the following tantrayuktis are found in Yogasūtras and Vyāsabhāṣya. The number of occurrences with the highest frequency is given in the table below.

Sl.	Tantrayukti	Frequency	Sl.	Tantrayukti	Frequency	Sl.	Tantrayukti	Frequency
1	निर्देशः	290	11	नियोगः	56	21	अनुमतम्	19
2	निर्णयः	174	12	निर्वचनम्	50	22	विधानम्	18
3	अपदेशः/हेत्वर्थः	149	13	अनागतावेक्षणम्	49	23	उत्तरपक्षः	15
4	पदार्थः	127	14	व्याख्यानम्	30	24	पूर्वपक्षः	12
5	निदर्शनम्/दृष्टान्तः	124	15	समुच्चयः	28	25	योगः	8
6	प्रयोजनम्	118	16	उपदेशः	26	26	अनैकान्तः	6
7	विपर्ययः	109	17	विकल्पः	26	27	सम्भवः	7
8	एकान्तः	95	18	अतिक्रान्तवेक्षणम्	26	28	अतिदेश	6
9	संशयः	85	19	अर्थापत्तिः	24	29	अधिकरण	5
10	उद्देशः	78	20	ऊह्यम्	20	30	स्वसंज्ञा	5
						31	वाक्यशेषः	4

The most used five Tantrayuktis are explained below:

1. निर्देशः (Nirdeśa)

निर्देशो नाम तस्यैव विस्तरोक्तिः^[4] (nirdeśo nāma tasyaiva vistaroktiḥ)

This is the most High Frequency (290) tantrayukti used in Vyāsabhāṣya. Bhāṣya generally expands upon the idea with additional details, applications, and related aspects. The term “निर्देशः (Nirdeśa)” refers to a detailed and long statement or an elaboration that provides the reader with all subtopics or previously established points. It is generally paired with another tantrayukti called Uddeśa (उद्देशः), which presents a concise summary or brief statement that introduces a topic. Nirdeśa follows Uddeśa, providing further explanation only after a foundational concept is introduced. For instance, if the “Uddeśa” is a brief introduction to a concept, the “Nirdeśa” would be a detailed explanation of that concept, including its various aspects, applications, related concepts, and so on. Sometimes “Nirdeśa” would depend on the topic introduced by the “Uddeśa”. But there is use of Nirdeśa in the Vyasabhāṣya without a preceding Uddeśa. This deviates from the standard application where Nirdeśa relies on Uddeśa. Hence this tantrayukti  “निर्देशः (Nirdeśa)” can be categorized into two distinct categories. 

1. विस्तरोक्तिः (Vistārokṭiḥ) (Nirdeśa followed by Uddeśa)

उद्देशे नाममात्रेण विषयवस्तुनः सङ्कीर्तनं भवति। एवं ये सङ्कीर्तिताः पदार्थाः तेषां विस्तरेण विवेचनं निर्देशे भवति। (uddeśe nāmamātreṇa viṣayavastunaḥ saṅkīrtanaṃ bhavati। evaṃ ye saṅkīrtitāḥ padārthāḥ teṣāṃ vistareṇa vivecanaṃ nirdeśe bhavati)

This type of Nirdeśa involves an extensive expansion of the topic introduced by the Uddeśa (another Tantrayukti). It encompasses various facts, applications, and related concepts, offering a comprehensive overview. It is also a method of elaborating the ‘Uddeśa’ concise statement further in detail.

Ex 1    उद्देशः- चित्तं हि प्रख्याप्रवृत्तिस्थितिशीलत्वात्त्रिगुणम्। ^[5](cittaṃ hi prakhyāpravṛttisthitiśīlatvāttriguṇam)

निर्देश: – प्रख्यारूपं हि चित्तसत्त्वं रजस्तमोभ्यां संसृष्टमैश्वर्यविषयप्रियं भवति.^[6] (prakhyārūpaṃ hi cittasattvaṃ rajastamobhyāṃ saṃsṛṣṭamaiśvaryaviṣayapriyaṃ bhavati.)

Samanvaya: In this example a single Nirdeśa follows Uddeśa and both sentences Uddeśa and Nirdeśa are from Vyāsabhāṣya.

Ex 2 :    उद्देशः – वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः।^[7] (vṛttayaḥ pañcatayyaḥ kliṣṭā akliṣṭāḥ)

1. निर्देशः- क्लेशहेतुकाः कर्माशयप्रचयक्षेत्रीभूताः क्लिष्टाः ^[8] (kleśahetukāḥ karmāśayapracayakṣetrībhūtāḥ kliṣṭāḥ)
2. निर्देशः – ख्यातिविषया गुणाधिकारविरोधिन्योऽक्लिष्टाः^[9] (khyātiviṣayā guṇādhikāravirodhinyo’kliṣṭāḥ)

Samanvaya,: In this example,Uddeśa is from Yogasūtra and Nirdeśa is from  Vyāsabhāṣya. It is also observed that there can be more than one  Nirdeśas for a single Uddeśa.

2. व्यासवाक्यं निर्देश (Nirdeśa without Uddeśa)

This Nirdeśa is used to elucidate a topic previously discussed within the same context in a text. It provides clarity and further insight into the subject matter.

Ex 1                 पदार्थः –  योगः समाधिः^[10] (Yogaḥ samādhiḥ)

निर्देशः –  स च सार्वभौमश्चित्तस्य धर्मः ^[11] (Sa ca sārvabhaumaścittasya dharmaḥ)

Ex 2                     सम्भवः – वृत्तिसारूप्यमितरत्र^[12] (vṛttisārūpyamitaratra)

                             निर्देशः- व्युत्थाने याश्चित्तवृत्तयस्तदवशिष्टवृत्तिः पुरुषः^[13] (vyutthāne yāścittavṛttayastadavaśiṣṭavṛttiḥ puruṣaḥ)

Samanvaya,: First example is drawn from Vyasabhāṣya. सः refers to योगः समाधिः from the previous sentence in same text Vyasabhāṣya and is marked as another tantrayukti called Padarthaḥ which is more suitable and defines meaning of word or words used in the discourse.

Similarly, in the second example, Nirdeśa follows Sambhava, another tantrayukti. In both cases, Uddeśa either is not seen or is marked as another tantrayukti more suitable than Uddeśa.

 

2. निर्णयः (Nirṇayaḥ)

तत्वे विप्रतिपन्नानां वाक्यानामितरेतरम् ।

निरोधपरिहारोऽत्र निर्णयस्तत्वदर्शनम् ।। ^[14]

tatve vipratipannānāṃ vākyānāmitaretaram,

nirodhaparihāro’tra nirṇayastatvadarśanam.
In classical texts, the term “निर्णयः” (Conclusion) denotes a decisive viewpoint or conclusion aimed at establishing the precise meaning of the subject under consideration, often synonymous with “निश्चय” (Niścaya), which signifies certainty or conviction. Typically found in Śāstra granthās, this tantrayukti is employed after discussions, providing a conclusive resolution without further deliberation. Within the context of the Patañjali Yogasūtras, these conclusions, total approximately 174 instances across both texts, with 9 occurrences in the Yogasūtras.

The term “निर्णयः” is commonly accompanied by the marker “इति” (iti) in Śāstric texts, indicating the formulation of a decisive statement. However, it is imperative to note that not all sentences featuring “इति” necessarily constitute Nirṇayas. Additionally, instances of Nirṇaya may be observed without the presence of the word “इति.” Following are the examples of both types.

1. Nirṇaya followed by ‘इति’(iti):

विचारितस्य अर्थस्य व्यवस्थापनम्^[15] (Vichāritasya Arthasya Vyavasthāpanam).
In this usage, a decisive statement is seen, often serving as a counter-argument or following a prior assumption. It clarifies, solidifies, and expands the intended sense of the term along with the conclusion. Here the word इति is used to conclude.

Examples:

1. स तु सदैव मुक्तः सदैवेश्वर इति^[16] (sa tu sadaiva muktaḥ sadaiveśvara iti)
2. तस्माद्विकल्पितः स धर्मस्तेन चास्ति व्यवहार इति ^[17](tasmādvikalpitaḥ sa dharmastena cāsti vyavahāra iti)

Samanvaya: In all the examples provided, while they may serve as Nirdeśa from one perspective by explaining the pronoun “स” (saḥ), the inclusion of the word “इति” (iti) marks the definitive conclusion, categorizing them as Nirṇayas. This signifies the culmination of a deliberated matter, particularly evident in example 1 where it elucidates and elaborates upon the term “Īśvara” Hence, these instances fall under the ‘iti’ type of Nirṇaya tantrayukti, which denotes the establishment or arrangement of the discussed subject matter. It’s important to acknowledge that although the presence of “इति” (iti) signifies a conclusion, not all sentences featuring “इति” necessarily constitute Nirṇayas.

2. Nirṇaya Without इति (iti):
   “उत्तरवचनं निर्णयः” ^[18](Uttaravacanaṃ Nirṇaya)

This is another type of Nirṇaya that denotes a decision after preceding statements. It offers resolution or validation based on prior discussions. This involves fixing the undetermined meaning of a term and establishing clarity where ambiguity exists.

Examples:

1. तस्मात्प्रत्ययविशेषो निद्रा^[19] (Tasmātpratyayaviśeṣo Nidrā)
2. एते चित्तमलप्रसङ्गेनाभिधास्यन्ते^[20] (Ete chittamalaprasenaabhidhasyante)

Samanvaya: Here in the example (1), it concludes that a specific mental state leads to sleep (nidrā). It addresses the relationship between cognition and rest. In example (2), it is Nirṇaya because it expands with the conclusion from the statement given in the past. This asserts that the determined view (निर्णयः) aligns with the established dharma and supports practical application and conduct. We can see here the involvement of words without using इति in defining the conclusion.

3. पदार्थः (Padarthaḥ)

पदस्य पदयोः पदानां वा अर्थः^[21] (Padasya Padayoḥ Padānāṃ Vā Arthaḥ)

The term ‘पदार्थः’(Padartha) in tantrayukti means ‘पदस्य अर्थः’ (Padasya artha). In this textual analysis, the term ‘पदार्थः’ refers to the meaning of a word or group of words. It encompasses the essence conveyed by a specific term or expression. This tantrayukti contributes to the richness and depth of word meanings. Also, it gives a deeper meaning accessible through the word itself. 127 such Padarthas are seen in PYS & VB. It can be further categorized into two as described below.
Example:

1. अथेत्ययमधिकारार्थः^[22] (Athetyayam Adhikārārthaḥ)
2. योगश्चित्तवृत्तिनिरोधः^[23] (Yogaścittavṛttinirodhaḥ)
3. योगः समाधिः^[24] (yogaḥ samādhiḥ)
4. सर्वशब्दाग्रहणात्सम्प्रज्ञातोऽपि योग इत्याख्यायते^[25] (Sarvaśabdāgrahaṇātsamprajñāto’pi Yoga Ityākhyāyate).

Samanvaya: Here the meaning of a word is extended to a single word, a combination of two words, or even multiple words. Example 1 – Refers to the context of ‘Atha’ as described in the VB. So it is Padartha. Example 2 – Defines the word Yoga. So it is selected as Padartha. It’s also noticed thatthe meanings of words are limitless. Example 3 – Highlights the concept of समाधिः (Samādhi) the state of profound meditation and absorption. It makes us understand beyond words. In Example 4 – Despite the vastness of language, the true essence of Yoga is revealed. Hence it’s Padartha.

4. निदर्शनम्/दृष्टान्तः (Nidarśanam/Dṛṣṭāntaḥ)

दृष्टान्तव्यक्तिर्निदर्शनम्^[26] (Dṛṣṭāntavyaktirnidarśanam)

The tantrayukti निदर्शनम्/दृष्टान्तः (Nidarśanam/Dṛṣṭāntaḥ) serves to illustrate concepts through practical examples. We can see the meaning is clarified through demonstration using examples. This is used to introduce examples within the text while explaining various topics. These examples enhance understanding by providing concrete instances. It is also दृष्टान्तो दृष्टान्तयुक्तो निदर्शनम् ^[27](Dṛṣṭānto Dṛṣṭāntayukto Nidarśanam). 124 examples of Nidarśanam can be seen in the texts PYS &VB. Application of this tantrayukti can be explored further as:

Example:

1. तथा प्रतिषिद्धवस्तुधर्मा निष्क्रियः पुरुषः, तिष्ठति बाणः, स्थास्यति, स्थित इति गतिनिवृत्तौ धात्वर्थमात्रं गम्यते^[28] (Tathā pratiṣiddhavastudharmā niṣkriyaḥ puruṣaḥ, tiṣṭhati bāṇaḥ, sthāsyati, sthita iti gatinivṛttau dhātvarthamātraṃ gamyate)
2. चित्तमयस्कान्तमणिकल्पं^[29] (Cittamayaskāntamaṇikalpaṃ)
3. सेयं पञ्चपर्वा भवत्यविद्या, अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशा इति^[30] (Seyaṃ Pañcaparvā Bhavatyavidyā, Avidyāsmitārāgadveṣābhiniveśāḥ Kleśā Iti)

Samanvaya: Example 1- It says, that Puruṣa (soul) is inactive and devoid of the attributes of objects. It remains still, like an arrow that has been shot and is at rest. Here it illustrates that the meaning of a word extends beyond the literal expression. One object is explained by using another as an example ‘like that’. Hence it’s taken as Dṛṣṭānta. In Example 2 – The ‘chittam’ mind is illustrated by a gemstone. So it’s Drustanta. Example 3- Describes the five afflictions (pañcaparvā) caused by ignorance (avidyā), ego (asmitā), attachment (rāga), aversion (dveṣa), and clinging (abhiniveśa). Provides a practical example of how these afflictions manifest.

By showing various illustrations and demonstrations, through a specific instance, this tantrayuktis is applied. Sometimes the reason behind an argument is separated from the demonstration, as the reason itself serves as an example. These examples play a crucial role in clarifying and reinforcing the teachings within the Patañjali Yogasūtram.

5. प्रयोजनम् (Prayojanam)

यदर्थं शास्त्रादि प्रवर्तते.^[31](yadarthaṃ śāstrādi pravartate), यदर्थं कामयमानः प्रवर्तते^[32](yadarthaṃ kāmayamānaḥ pravartate)
“प्रयोजनम्” means “purpose” or “goal”. In the context of YogaŚāstra also it refers to the same objective of practicing yoga. The purpose of yoga is to attain a state of physical, mental, and spiritual well-being. And the effects, benefits, etc are also shown under this tantrayukti.  Similarly, we can see 118 such examples in PYS & VB.

It is the main objective of the text. The purpose of yoga is to attain a state of physical, mental, and spiritual well-being. Through dedicated practice, individuals seek harmony, balance, and self-realization.

Examples:

1. तदा द्रष्टुः स्वरूपेऽवस्थानम्^[33] (Tadā Draṣṭuḥ Svarūpe’vasthānam)
2. स्वरूपप्रतिष्ठा तदानीं चितिशक्तिर्यथा कैवल्ये^[34] (Svarūpapratishṭhā Tadānīṃ Citśaktiryathā Kaivalye).
3. या तु कैवल्यप्राग्भारा विवेकविषयनिम्ना सा कल्याणवहा^[35] (Yā Tu Kaivalyaprāgbhārā Vivekaviṣayanimnā Sā Kalyāṇavahā)

Samanvaya:  In example 1 – This describes the state when the seer (individual consciousness) abides in its true nature. This illustrates the purpose of yoga self-realization and understanding one’s essential being. Hence it is Prayojanam.  In example 2 – This equates the establishment of one’s true nature (svarūpa) with the awakening of pure consciousness (citśakti). Demonstrates the purpose of yoga as attaining the state of कैवल्य (Kaivalya) or absolute liberation. So tantrayukti Prayojanam suits better. Example 3 – Describes the path leading to liberation (Kaivalya,) as the one devoid of impurities. Emphasizes the importance of discernment (Viveka) in achieving positive outcomes. This clearly states it’s Prayojanam.

Conclusion:

The Tantrayuktis that occur in scientific work are brief and detailed. Tantrayukti is also a tool that is very useful when writing a text which also helps the reader understand systematically and have deep knowledge of the subject. It helps interpret the correct meaning of a text. Tantrayuktis are also used to resolve any disputes that arise from different interpretations of the text. It shows that the text is unambiguous. Tantrayuktis also ensures that a particular grantha is arranged in a logical order and that the meaning of each word is clear, and thus helps to understand the purpose of the grantha clearly. Using the tantrayuktis like Nirdeśa, Nirṇayaḥ, Padarthaḥ, Dṛṣṭānta, and Prayojanam the text proves the importance of various aspects and inspires one to apply this knowledge in life. Expansion of topics, decisions, and meanings, with examples and benefits mentioned in the text itself shows how useful a text is.
A few sentences have more than one tantrayuktis. Like ईश्वरप्रणिधानाद्वा (1.23) is applicable for both Vikalpa tantrayukti or Adhikaranam tantrayukti. As it’s one of the options for solution and also a beginning sutra of a new topic Īśvara. Despite having such challenges, finding tantrayukti in a granta allows diving into the depth and reach closer to the intention of the author.

Abbreviations

DT- Doctrine of Tantrayukti by Lele  1981.

पा.यो.सू – PatanjalaYogasūtrani
PYS – Patanjala Yogasūtra

VB – Vyasabhashya

References:

1. Sasidharan, Akhinna. 2023. Identification and Application of Tantra Yukti in Caraka Samhita Vimana Sthana.
2. Lele, Dr. W K. The Doctrine of Tantrayukti. Chaukamba Surabharati Prakashana, 1981.
3. Shastri Amashe, Kashinath. PatanjalaYogasūtrani. Edited by HariNarayana Apte, Anandashrama Mudrakaya, 1904.
4. Patanjalayogadarshanam, by Dr Sureshchandra, 2020.
5. Tantrayukti (carakasamhitaonline.com)
6. Tantrayukti – An ancient Indian Scientific & Theoretical Text Construction Manual (indiachapter.in)
7. Tantrayukti (तन्त्रयुक्तिः) – Dharmawiki
8. Manjula: Tantrayukti – Its Wide Application (iamj.in)
9. shrivastavya, Prof. Sureshchandra. पातञ्जलयोगदर्शनम्. Chaukambha Surbharati Prakashan, 2020.
10. Patanjala YogaSūtra par Vyasbhasya evam vigyanbhikshu krit yogavartika ek alochanatmak evam tulnatmak adhyayan. N.d
11. SRI SRI RAVI SHANKAR, Gurudev. PATANJALI YOGA SUTRAS. 1 ed., vol. 1, BANGLORE, SRI SRI PUBLICATION TRUST, 2022

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^[1] Śāstric methodology of writing.

^[2] अजितागमः, १.११५,  Lele 1981, 21.

^[3].Tantrayukti, Introduction. p.1, Vaidyasarathi Press, Kottayam, 1949

^[4] Lele, 1949, pg. 87

^[5] पा.यो.सू, p.4

^[6] पा.यो.सू p.4

^[7] पा.यो.सू  p.9

^[8] पा.यो.सू  p.9

^[9] पा.यो.सू  p.9

^[10] पा.यो.सू  p.2

^[11] पा.यो.सू  p.2

^[12] पा.यो.सू  p.7

^[13] पा.यो.सू  p.8

^[14] Lele 1981, 84-85

^[15]  DT p.87

^[16] पा.यो.सू  p.26

^[17] पा.यो.सू  p.14

^[18] DT Pg.85

^[19] पा.यो.सू  p.15

^[20] पा.यो.सू  p.13

^[21] DT Pg.96

^[22] पा.यो.सू  p.1

^[23] पा.यो.सू  p.4

^[24] पा.यो.सू  p.4

^[25] पा.यो.सू  p.3-4

^[26] STS Pg859

^[27] DT 79

^[28] पा.यो.सू  p.14

^[29]  पा.यो.सू  p. 8

^[30] पा.यो.सू  p.13

^[31] DT Pg 111

^[32] DT Pg110

^[33] पा.यो.सू  p.7, PYS S1.3

^[34] पा.यो.सू  p.7

^[35] पा.यो.सू  p.17