IKS Slides 1 - Merged

IKS-102
Introduction to Indian Knowledge Systems

India - a historical analysis
History of India going back to antiquity
The only surviving/thriving ancient civilization
A tradition of ‘churning’ for knowledge - Manthan (मंथन)
That is the way festivals and traditions are designed/developed e.g. Kumbha Melā
This tradition has produced a huge body of texts/knowledge -

‘Shāshtras’
But how does one gain ‘knowledge’?

IKS-102: About the Course
Psychology from Indian perspective, Yoga and Indian Linguistics:
Introduction and foundational concepts of IKS: Overview of various streams of
Introduction to Ashtānga Yoga; Rasa Siddhānta of Nāṭyaśāstra (theory of
knowledge in India and classification of ancient Indian texts; Various philosophical
emotions), Pāṇini’s contribution to linguistics; Contributions of the Vākyaśāstra
systems of India and fundamental principles inlaid in them
and Pramāṇaśāstra to linguistics
Indian Mathematics and Astronomy: An overview of Indian mathematics,

Development of arithmetic geometry and Trigonometry; Introduction to spherical
Medicinal traditions in India: An Introduction to Āyurveda; Distinct features of
geometry and calculus in India. Vedic system of arithmetic computation, Vedic sutra for
arithmetic computation. An introduction to Indian Astronomy, Pre and Post Siddhantic Āyurveda, as compared to Alopathy; Excerpts from Sūtrasthāna
period
Economics, Management and Governance: An overview of Indian economic

Indian Architecture and Planning: Traditional measurement system used in
thought–Arthaśāstra and Nitiśāstra, Leadership and Motivation, Planning and
Vāstuśāstra; Prescriptions for residential Vāstu, City planning as per Vāstuśāstra
Organizing, Financial Management etc.
Evaluation
MTE - 50%
ETE - 50%
(Mostly) Objective Type
Methods of ‘gaining’ knowledge/wisdom
यत् तत्
First person ‘empiricism’
“whatever is there in the microcosm
is also there in the macrocosm”
Patanjali Yoga sutra is an important
text. च तारा ह नम् || 3.27 ||
Third person empiricism
Modern scienti c framework is

largely based on this.
न्द्रे
पि
ण्डे
व्यू
ज्ञा
ब्र
ह्मा
ण्डे
fi
Indian Texts/Scriptures
Shruti Smriti Āgama Miscellaneous

(Darshan, Kalā,
( ) ( ) (आगम)
Bhakti Lit.
etc.)
श्रु
स्मृ
ति
ति
Shruti ( ) - The Vedas
The name derived from the root ‘ द्’ - to know (knowledge)
The knowledge is not only external, it is also internal knowledge
Composed by Rishis who have the vision of ‘Beyond’
Pre-historic texts
It is believed that the Vedas were written down around 1500 BCE
But the oral tradition goes back to 5000 - 8000 BCE more years (according to the traditional belief)
The earliest hymns of Indic civilization and human civilization as a whole - survived with perfection due to
strict discipline around the language over generations
No other language has survived with such precision

श्रु
ति
वि
The Shruti ( )
Shruti is that which is eternal
with no beginning or end
It is the absolute truth un ltered by the human mind or context
It is only available to the ‘highest’ level of consciousness
Also called the ‘rishi state’
This is a state, ‘potentially' available to every human being
Various paths to achieving this are available in the Vedic system of knowledge
and practices
https://swarajyamag.com/culture/vedic-framework-and-modern-science
श्रु
fi
ति
Shruti ( ) Rigveda Yajurveda Sāmveda Atharvaveda
(ऋ द) (यजु द) (सामवेद) (अथ वेद)
Apaurusheya (अपौ षेय)
“that which is heard” Veda-shākhā

(वेद-शाखा)
"not of human origin” or "impersonal,
authorless” - beyond human agency Samhita Brāhmana
(सं ता) ( ण)
That’s why - ‘darshan’ (द न) - the truth
is ‘seen’ not ‘conveyed’ by someone. Aranyak Upanishads
(अर क) (उप षद)
ब्रा
हि
ग्वे
ह्म
नि
र्व
ण्य
र्वे
श्रु
ति
रु
र्श
The Vedāngs
śikṣā ( ): phonetics, phonology, pronunciation
This discipline has focused on the letters of the Sanskrit alphabet, accent, quantity, stress, melody and rules of euphonic combination
of words during a Vedic recitation.
Chandas (छं द): prosody, meter
This discipline has focused on the poetic meters, including those based on xed number of syllables per verse.
Vyākaraṇa ( करण): grammar and linguistic analysis
This discipline has focused on the rules of grammar and linguistic analysis to establish the exact form of words and sentences to
properly express ideas.
Nirukta ( ): etymology, explanation of words, particularly those that are archaic and have ancient uses with unclear meaning.
This discipline has focused on linguistic analysis to help establish the proper meaning of the words, given the context they are used in.
Kalpa (क ): ritual instructions
This eld focused on standardizing procedures for Vedic rituals associated with major life events such as birth, wedding as well as
discussing the personal conduct and proper duties of an individual in different stages of his life.
Jyotisha ( ष): Right time for rituals with the help of position of nakshatras and asterisms and astronomy
fi
शि
क्षा
नि
ल्प
ज्यो
रु
क्त
व्या
ति
fi
Vedānga (वेदांग) and Upa-Veda (उपवेद)
Shikshā
Vyākaran आयु द
Chanda धनु द
Vedānga Upa-veda
(वेदांग ) (उपवेद )
Nirukta ग वेद
Kalpa प वेद
( वेद)/अ शा
Gańita Jyotisha
Jyotisha
Falita Jyotisha
स्था
न्ध
शि
र्वे
र्व
र्वे
ल्प
त्य
र्थ
स्त्र
The Vedas
There are three ways of understanding the Vedas/three layers of
meaning
आ -भौ क (Physical) - Performing physical rituals, to ful l some desire
आ - क (Related to divine beings, Devatās) - to please the Devatās.
आ क (the spiritual) - this is considered as the ‘secret’ of the Vedas.
In recent times, the secret of the Vedas has been popularized by Mahrishi
Aurobindo and Swami Dayananda Saraswati.
दि
दि
ध्या
दै
त्मि
वि
ति
fi
Smriti ( )
"that which is remembered”
Generally refers to a body of Indian texts attributed to an

author, written down by a scholar.
Includes ‘Itihās’, ‘Purāna’, ‘Vedānga’, ‘Dharmashāstra’,

‘Darshan shāstra’, ‘Bhāshya’, texts on polity, medicine,
culture and society etc.
स्मृ
ति
The Smriti ( )
Smriti is the knowledge as cognized by human conditioning/mind
Everything that humans produce in the normal state is conditioned by the lters
of our intellect
As humans advance, they develop new needs and build new capabilities to ll
those needs
Hence, new genres of smriti are always emerging as a result of human creativity.
A new Smriti can supersede an old one if it is a superior model of the something
https://swarajyamag.com/culture/vedic-framework-and-modern-science
स्मृ
ति
fi
fi
Smriti ( )
Dharmashastra Itihās Purāna

(ध शा ) (इ हास) (पुराण)
18
Manusmṛti
रामायण
Mahāpurānas
Yājñavalkya
Smṛti महाभारत Upapurāna
Parāsara-
इ हास: ध -काम-मो णम् उप श सम तम् l पू वृतम् कथायु म् इ हासं च ll
Smṛti Only such an account of the past, which has the interest of a tale and also bears in it, such teachings
which assist a man in attaining righteousness, wealth, desire and salvation/liberation, is worthy to be termed 'history'.
The term Dharma is derived from the root dhṛ which means to nourish, to uphold, to sustain, to protect
ति
ति
र्म
स्त्र
र्मा
र्थ
स्मृ
क्षा
ति
दे
न्वि
र्व
क्त
ति
प्र
क्ष
ति
History and Itihāsa
इ हास: ध -काम-मो णम् उप श सम तम् l पू वृतम् कथायु म् इ हासं य ll
‘Only such an account of the past, which has the interest of a tale and also bears in it, such teachings
which assist a man in attaining righteousness, wealth, desire and salvation/liberation, is worthy to be termed 'history'.
History is the study and the documentation of the past.
Non-translatables
ति
र्मा
र्थ
क्षा
दे
न्वि
र्व
क्त
ति
प्र
क्ष
ति
The relation between Shruti and Smriti
These are not two disconnected realms
In fact, one can lead to the other
Each path to attain the rishi state starts out in the vyavaharika ( वहा क) realm
And each such path is based on smriti knowledge
Most forms of Sādhana or spiritual practice we do are based on some Smriti
And these have the potential to eventually lead us to the rishi state
Many texts used for yoga, bhakti, jnana and various other process are Smritis
This is the relationship between absolute and relative knowledge
Between the transcendent and worldly realms

व्य
रि
Prominent वै क ऋ एवं ऋ का वै क ऋ का
रोमशा
लोपामु
वै क ऋ Six Elements of a Mantra
अपाला
क प (षडांग ) क
अ घोषा
क प वारा
भार ज ऋ
ऋ द जू
छ (meter) वागा
गौतम शची पौलोमी
व Devatā ( वता) यामी
इ णी
जमद
Seed (बीज) सा
अं रा वयानी
पराशर श नोधा
अकृ भाषा
क सामवेद
लकम कत व
क ल गौपायन
वि
वि
दे
सि
की
न्द्रा
शि
न्द
क्ति
त्रि
गि
हू
दि
दि
श्य
पि
ण्व
श्य
श्वा
श्व
षि
वि
ग्वे
द्रू
द्वा
ष्ट
ष्ठ
म्भृ
त्री
ग्नि
मि
नि
द्रा
णि
त्र
रि
दे
षि
षि
यें
दि
षि
षि
यें
How to learn
https://vedaclassonline.in/
Āgama (आगम)
Literally - “received knowledge”, कलौ आगमस त:
Knowledge coming through “tradition”
Large portion: conveying ritual knowledge
Considered to have been revealed by a divine form
Complementary to the Vedas. भारतीय सं = गमागममूलक || गम (=वेद), आगम (=तं )||
E.g. Shaiva-Siddhanta, Vaishnav Tantra texts, Shākta Tantra texts
Temple construction - transformation of mundane to divine
“आगमात् वव त् गतं च जा मुखम्। स तं वासु वेन आगमः इ क ते ॥”

वाच
स्प
ति
मि
शि
श्र
म्म
क्त्रा
गि
रि
स्कृ
ति
नि
म्म
दे
नि
ति
थ्य
त्र
Āgama Shāstras
Each Āgama consists of the following four parts:
Jnāna pāda (Vidyā pāda) – consists of the doctrine, the philosophical and spiritual
knowledge, knowledge of reality and liberation.
Yoga pāda – precepts on yoga, the physical and mental discipline.
Kriyā pāda – consists of rules for rituals, construction of temples (Mandir); design
principles for sculpting, carving, and consecration of idols of deities for worship in
temples, for different forms of initiations or diksha
Charyā pāda – lays down rules of conduct, of worship (puja), observances of religious
rites, rituals, festivals and prayaschittas.
Vedas and Āgama (Tantra)
Tantra involves Mantra and Yantra
Mantra is already there in Upanishads - the consciousness of the Rishis
The Yantra - the form that carries the power of the divine
The approach is given in the Vedas itself
How to do पना of the in nite in a form in a nite entity
आगम is based on initiation. वेद on परंपरा
Āgama is about divinizing the mundane!

स्था
fi
fi
Āgama (आगम)
Vaidik
Non-vaidik
(वै क)
Non-vaidik
शैव शैव
Non-vaidik
वै व
वै व
शा Non-vaidik
शा
गाणप
जैन (46)
कौमार
बौ
सौर Others
ष्ण
ष्ण
द्ध
क्त
क्त
दि
त्य
वै व आगम
वैखानस
पंचरा
सार
नल ता
प्र
वि
ति
ज्ञा
ष्ण
ष्ठा
त्र
लि
शैव आगम
शैव त
पाशुपत
5 faces — 7 crore मं
त्रि
सि
द्धां
त्र
शा आगम
Divine feminine as the ultimate source of existence
Tantra texts
Kāmākhyā, Kaula Tantra
Srikula (Southern India)
Kālikula (Northern & Eastern India)

क्त
Indian Texts/Scriptures
Shruti Smriti Āgama Miscellaneous

(Darshan, Kalā,
( ) ( ) (आगम)
Bhakti Lit.
etc.)
श्रु
स्मृ
ति
ति
Miscellaneous
Darshan Kalā Sutra

• नी शा
(द न) (कला) (सू )
• का शा
• ग त
• य
• • भौ
वैशे क • ना -शा • कौ अ शा
• • Works of traditional
सां • कामसू
• वा -शा ācharyas
• योग
•
• Total 64 kalā अ
• पू -मीमांसा
• उ र-मीमांसा
(वेदा )
न्या
त्त
णि
र्व
न्य
ट्य
ति
स्तु
ति
ख्य
टि
व्य
र्श
षि
त्र
की
न्त
ल्य
त्र
स्त्र
स्त्र
स्त्र
स्त्र
र्थ
स्त्र
Classi cation of Indian Texts (Scriptures): summary
Shruti Smriti Agama

Miscellaneous
( ) ( ) (आगम)
ऋ द
यजु द
सामवेद
अथ वेद
श्रु
स्मृ
ग्वे
ति
र्वे
र्व
ति
fi
Science/tech tradition of India
Mathematics Physics
Others
(ग त) (भौ )
Vedic period
Kaṇāda’s Vaiśeṣika Metallurgy
Samhitas and Brahmanas
(-600 BCE) Chemistry
Śulbha Sūtras
- The idea of atom Etc.
Baudhayana, Manava, Apastamba
and Katyayana. - Laws of motion
Pingala (300 BCE – 200 BCE) -
Chandaḥśāstra
Jain mathematics (400 BCE – 200 CE)
Kerala school of astronomy and Mathematics

(14th - 16th century CE)
णि
ति
की
Thank you!
IKS – 102
Introduction to Indian
Knowledge Systems
Samkhya and Yoga
Dr. Sohom Chakrabarty, EED, IIT Roorkee

Yoga
Meaning and Methods

Yoga
What do we mean by the term ‘YOGA’?

Yoga
YOGA means UNION.

Yoga is Union
YOGA means UNION. This is the principle idea whenever we use the
term, in whatever context.
Example:
2kg of rice united with 3kg of rice gives 5kg of rice. This is yoga (sum) as
we know in arithmetic.

Yoga is Union
YOGA means UNION. This is the principle idea whenever we use the
term, in whatever context.
Example:
2kg of rice united with 3kg of rice gives 5kg of rice. This is yoga (sum) as
we know in arithmetic.
2kg of X ‫ ڂ‬3kg of Y → 5kg of (X and Y mixed together). This is yoga
(sum) of sets. Numerical sum may not be there always.

Union of Sets
X‫ڂ‬Y→Z
• Z may be a set of new elements, where no properties common to X
and Y exist. As happens in compounds created by chemical union of
two substances.

Union of Sets
X‫ڂ‬Y→Z
two substances.
• Z may be a set of elements where some properties common to X and
Y exist. The general Venn Diagram of X ‫ ڂ‬Y → Z reflects this idea.

Union of Sets
X‫ڂ‬Y→Z
two substances.
• Z may be a set of elements where some properties common to X and
Y exist. The general Venn Diagram of X ‫ ڂ‬Y → Z reflects this idea.
• Z may be a set of elements where all properties common to X or Y
exist. Suppose all properties of Z are common to Y. Then X ‫ ڂ‬Y → Y,
meaning Y is a superset of X and X is a subset of Y.

Yoga in Spiritual Context
In the context of Vedic spiritual philosophy, YOGA pertains to the union
of individual self (Atman) with the Supreme Self (Paramatman).

What could be the set theoretic representation?


X‫ڂ‬Y→Z


X‫ڂ‬Y→Z
X: Atman
Y: Paramatman
Z: ???


X‫ڂ‬Y→Z
X: Atman
Y: Paramatman
Z: Y → Paramatman again

X‫ڂ‬Z→Z
X: Atman Z: Paramatman

X‫ڂ‬Z→Z
YOGA:
The phenomenon of union of the individual self with the Supreme Self.

X‫ڂ‬Z→Z
YOGA:
The phenomenon of union of the individual self with the Supreme Self.
Phenomenological Definition
Absolute merger happens.
No distinction between Atman and Paramatman in relation to properties.

X‫ڂ‬Z→Z
YOGA:
The state of the individual self united with the Supreme Self.

X‫ڂ‬Z→Z
YOGA:
The state of the individual self united with the Supreme Self.
Egocentric Definition
The identity of self elevates to the pinnacle (Supreme Self), foregoing any
lesser identification as earlier (to the bodies / Nature).
Atman identifies itself with the properties of Paramatman.

X‫ڂ‬Z→Z
YOGA:
The process uniting the individual self with the Supreme Self.

X‫ڂ‬Z→Z
YOGA:
Action-centric Definition
The methods and actions that positively transform the present state of the
individual self (moving towards the Supreme Self).
Atman is endowed more and more with the properties of Paramatman
through these actions.
YOGA:
Action-centric Definition
The methods and actions that positively transform the present state of the
individual self (moving towards the Supreme Self).
Atman is endowed more and more with the properties of Paramatman
through these actions.
𝐗 𝐤 ‫𝐤 𝐗 → 𝐘 ڂ‬+
Xk : Present State Y : Action Xk+ : Transformed State
IDEAL PRACTICAL
X‫ڂ‬Z→Z 𝐗 𝐤 ‫𝐤 𝐗 → 𝐘 ڂ‬+
X: Atman Z: Paramatman Xk : Present State Y : Action
Xk+ : Transformed State
𝐗𝐤 → 𝐙
Z: Paramatman

IDEAL PRACTICAL
𝐗𝐤 → 𝐙
Z: Paramatman
𝐘, the actions/methods called YOGA are of utmost significance to the

spiritual seeker, one who seeks the Ultimate Union.
IDEAL PRACTICAL
𝐗𝐤 → 𝐙
Z: Paramatman
𝐘, the actions/methods called YOGA are also of significance to anyone

who wishes a positive transformation in themselves.
Types of Yoga (Methods)
Are you aware of any Yoga? Have you heard of any types, names, etc.?

Types of Yoga (Methods)
1. Jnana Yoga
2. Karma Yoga
3. Bhakti Yoga
4. Raja Yoga

Jnana Yoga
• Path of Enquiry
− into the true nature of self

Jnana Yoga
• Path of Enquiry
• Answers the question “Who am I?”

− not associating with anything that is temporary or changeable

Jnana Yoga
• Path of Enquiry
• Answers the question “Who am I?”

− not associating with anything that is temporary or changeable
• Reveals the True Identity

− as the ever-present, ever-conscious, undying, un-decaying, incorruptible,
Eternal Source of Everything
− bestows the qualities of Sat (eternal), Chit (conscious), Ananda (peaceful joy)

Karma Yoga
• Path of Service
− imbibed with devotion to greater power (God)

Karma Yoga
• Path of Service
• Vanquishes Self Identity

− all action taken as instrument of God
− becomes free of consequences of action (Karmaphala)

Karma Yoga
• Path of Service
• Vanquishes Self Identity

− all action taken as instrument of God
− becomes free of consequences of action (Karmaphala)
• Closer Association with the Supreme

− Godly qualities blossom, such as benevolence, brotherhood, equanimity,
positive power

Bhakti Yoga
• Path of Devotion
− imbibed with sense of surrender to the Supreme Self
− with immense love for the Supreme Self and all Creation

Bhakti Yoga
• God takes Identifiable Form

− required to make the feeling of connection more tangible

Bhakti Yoga
• God takes Identifiable Form

− required to make the feeling of connection more tangible
• Identifies with the Form of God

− qualities pertinent to a particular form blossoms, in addition to universal love

Drawbacks of the Yogic Paths
Yogic Path Drawback

• Jnana Yoga • Not everyone has the clarity of
perception for Truth to reveal
Itself.
• The pursuit is long and tedious,
making life dry and without joy.
• Lost in scholarly studies without
actual experience.

Yogic Path Drawback

• Karma Yoga • Not everyone has the capacity to
give without any thought of
receiving back.
• Pride subtly seeps into the
actions undertaken.
• God is used as a shield to act
with ulterior motives, causing
further separation.

Yogic Path Drawback

• Bhakti Yoga • Tendency to become headstrong
and reactive in relation to one’s
chosen form of God.
• Love becomes limited to own
sect of people instead of
becoming universal.
• Focus more on rituals rather
than inner communion and love.

Natural Progression
Jnana → Bhakti → Karma
Only with the revelation of our True Identity (Jnana), acknowledgement

of the Supreme becomes honest, leading to a natural devotional
surrender (Bhakti) and passion to become instrumental in carrying out
duties and tasks as work and will of the Supreme (Karma).

Natural Progression
Only with the revelation of our True Identity (Jnana), acknowledgement

of the Supreme becomes honest, leading to a natural devotional
surrender (Bhakti) and passion to become instrumental in carrying out
duties and tasks as work and will of the Supreme (Karma).
But for revelation of our True Identity, one needs clarity of perception.

Natural Progression
The spiritual seeker ought to attain the state of clarity of perception

from which the yogic paths can progress in a natural and honest way.

Natural Progression
The spiritual seeker ought to attain the state of clarity of perception

from which the yogic paths can progress in a natural and honest way.
Raja Yoga brings one to this desired state of clarity.

Raja Yoga
• Path of Self Improvement
− to reach a state of clarity (Viveka) for perception of the Truth

Raja Yoga
• Mastering the Self

− improving the physical and mental health
− control over our tendencies that are part of our inherent nature

Raja Yoga
• Mastering the Self

− improving the physical and mental health
− control over our tendencies that are part of our inherent nature
• Revelation of the Royal Character

− The royal qualities blossom, transforming us to an ideal state of being

The Royal Attributes
• Self-Satisfaction (Fulfilment, Contentment)
The King is one who has all the riches and wealth in his possession, so
there cannot be anything that he can ask for more. So Self-Satisfaction
automatically follows.
Literally speaking, one cannot have everything in their possession.
Therefore, the attribute of Self-Satisfaction indicates the feeling of
fulfilment with whatever possession one has, and being content with
that. Then there will be nothing more one would ask from this world.

• Charitable (Giving without feeling depreciated)
The King has all the riches, so he can be giving without feeling
depreciated.
When one is fulfilled and content with whatever they have, there
cannot be any feeling of depreciation in giving. Thereby, the Charitable
attribute comes to them naturally without hindrance (giving without
expectation of any return). If there was not complete fulfilment, then
there would be reservation, dissatisfaction or expectation in the act of
giving.
• Self-Control (Non-reactive, Inner Strength, Emotional Balance)
A King must be in complete Self-Control, otherwise he would react to every

other small disturbances happening in the world, and cannot remain
emotionally balanced in the face of crisis to take the right decisions. This
implies he must be in complete mastery over his senses and emotions, which
grants him an inner strength and infinite calmness to remain stable and
unperturbed in any situation.
One must also be in Self-Control to take the right decisions in life, thus
conduct his life appropriately. Otherwise, circumstances will keep on
dictating the shape of one’s life trajectory, and they will fall down from
kinghood to slavery.
• Ruler (Progressive, Benevolent)
The King must always have a progressive vision for the future, otherwise the
subjects would be left behind in the natural progression of society. This
attitude is one of collective benevolence towards the subjects. He is also
benevolent to individuals by being non-judgmental to all. Even punishment
must also be given with the thought of helping one come out of their
deplorable state, thereby keeping their progress in mind and being
benevolent towards them.
One becomes a Ruler when they keep in mind the progress of all on whom
they have influence, without being judgmental to any. Above all, one must
work for their own progress and be kind to themselves.
• Greatness (Going beyond personal motivations, Service, Honourable)
The King must keep aside his personal gain and fame, and be devoted
to the service of his kingdom and his subjects. He transcends his own
personal desires and motivations and rises to Greatness. For this, he is
honoured by all.
One must keep their personal motivations second to the greater
motivation of serving others in the society. In this way, one can
transcend the limitations of their own selves and live a greater life, and
be honoured by one and all.
Attributes Remarks Opposites

Self-Satisfaction Fulfilment, Contentment Greedy, Begging, Dissatisfaction
Charitable Giving without feeling Miserly, Non-parting, Inability
depreciated to share
Self-Control Inner Strength, Emotional Balance Reactive, Emotionally
unbalanced, Pleasure-seeking
Ruler Progressive, Benevolent, Just Restrictive, Unkind, Judgmental
Greatness Unselfish, In Service, Honourable Proud, Selfish, Demanding

Ashtanga Yoga
Patanjali’s Yoga Sutras lay down what is known as Ashtanga Yoga, and
this is one systematically laid down process which can help us
transcend to our Royal Nature.
Hence, the Ashtanga Yoga is often referred to as Raja Yoga.

Ashtanga Yoga
Patanjali’s Yoga Sutras lay down what is known as Ashtanga Yoga, and
this is one systematically laid down process which can help us
transcend to our Royal Nature.
Hence, the Ashtanga Yoga is often referred to as Raja Yoga.
Anything can be Raja Yoga, as long as it helps one achieve the Royal
attributes.

Self Task
Draw up a table indicating your present nature in terms of
King/Beggar/Slave/Subject wrt the various aspects of our lives. Add any other
aspect as may please you.
Aspects of Life Nature
(King/Slave/Beggar/Subject)
Friendship
Relationships
Placement/Job Interviews
Career
Parents
Parenting
Self Task
What would you describe as Human Development? What is the benchmark of
Human Development?
Reflect upon your own development/maturity/awakening and write about it.

What are the learnings to share?
How the Royal Attributes described in this presentation are opposites to the
nature of Beggar, Slave and Subject? Explain in your own words.

Patanjali’s Yoga Sutras
Introduction to Ashtanga Yoga

Four Chapters (Various Stages)
Patanjanli Yoga Sutra
1. Samaadhi Paadah 2. Saadhana Paadah 3. Vibhuti Paadah 4. Kaivalya Paadah

Integration The Path To Realization The Extraordinary Freedom
Concentration: Its Concentration: Its Powers
Independence
Spiritual Uses Practice The Chapter Of Powers
Concentration Means of Attainment Supernormal Powers Isolation
Translations by:
1. Chip Hartranft
2. Swami Vivekananda
3. James Haughton Woods
Four Chapters (Various Stages)
4. Kaivalya Paadah
Freedom
Independence
Isolation
2. Saadhana Paadah 1. Samaadhi Paadah
The Path To Realization Integration
Concentration: Its Concentration: Its
Practice Spiritual Uses
Means of Attainment Concentration
3. Vibhuti Paadah
The Extraordinary
Powers
The Chapter Of Powers
Supernormal Powers
Concept of Prana
Internal life force/energy, which rejuvenates the entire mechanism of
life happening in each and every cell of the human body.
It is the superconscious energy providing vitality to the entire cosmos,

including humans and other living beings, as well as non-living
substances.

Concept of Prana
Internal life force/energy, which rejuvenates the entire mechanism of
life happening in each and every cell of the human body.
It is the superconscious energy providing vitality to the entire cosmos,

including humans and other living beings, as well as non-living
substances.
Can be considered as the fundamental energy coming from the

Ultimate Source which activates the entire Existence.

Eight Angas or Limbs
यमनियमासिप्राणायामप्रत्याहारााराा The eight components of yoga are external discipline, internal discipline,
Patanjanli Ashtanga Yoga
णाध्यािसमारयोऽष्टावङ्गानि॥ 2.29 posture, breath regulation, concentration, meditative absorption, and
integration.
YAMA
NIYAMA
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

integration.
YAMA
NIYAMA
ASANA Indirect Aids
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA Direct Aids
SAMAADHI

integration.
YAMA The restraints to be exercised to avoid wastage of Prana.

NIYAMA
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

integration.

NIYAMA The observances which remove the blockages to the flow of Prana.
ASANA
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

integration.

ASANA The postures which enable Prana to smoothly flow in us.
PRANAYAMA
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

integration.

PRANAYAMA The mechanism to control the flow of Prana.
PRATYAHARA
DHARANA
DHYANA
SAMAADHI

integration.

PRATYAHARA Inward withdrawal of Prana by reversing the direction of our senses.
DHARANA
DHYANA
SAMAADHI

integration.

DHARANA Contemplation of any spiritual object in the inner space and holding on to it.
DHYANA
SAMAADHI

integration.

DHYANA One-pointed concentration on the contemplated spiritual object.
SAMAADHI

integration.

DHYANA One-pointed concentration on the contemplated spiritual object.
SAMAADHI Absorption of the individual self with the contemplated spiritual object.

The Five YAMA or Restraints
YAMA Shloka No. अहहारिंसासत्यास्तेयब्रह्मचयाापराग्रहारा यमााः॥
Ahimsa or Non-violence 2.30
Satya or Non-lying English The five external disciplines are not harming, truthfulness, not
Asteya or Non-stealing Translation stealing, celibacy, and not being acquisitive.
Brahmacharya or Non-sensuality Comments Prana is wasting out through five categories of tendencies that
Aparigraha or Non-possessiveness express in us almost involuntarily in any event or circumstance.
These are violence, lying, stealing, sensuality and possessiveness.
Yama literally means control, thereby it refers to (voluntary) control
or restraint on these five types of (involuntary) tendencies.
As such, it leads one to a more conscious living, where one becomes
aware of their own detrimental tendencies and vanquishes them at
their source in the space of feelings (Chitta). With continued
practice, these reactions cease to surface in the Chitta any more.

The Five NIYAMA or Observances
NIYAMA Shloka No. शौचसन्तोषतपाःस्वाध्यायेश्वाप्रणणरािानि नियमााः॥
Shaucha or Cleanliness 2.32
Santosha or Contentment English The five internal disciplines are bodily purification, contentment,
Translation intensity, self-study, and orientation toward the ideal of pure
Tapas or Discipline awareness.
Swadhyaya or Self-reflection Comments Usually, Prana is locked up in knots of deep-rooted feelings in our
Ishwar-pranidhana or Devotional Chitta. These knots are referred as Granthi, and the practices which
Surrender to Higher Power release these knots and streamline the flow of Prana are referred as
Niyamas, which are cleanliness, contentment, discipline, self-
reflection and devotional surrender to higher power.
The Niyamas make us conscious of the Gunas influencing our lives,
and gives us the power to not get influenced by them. With
continued practice, the Niyamas become part of our inherent nature,
and the Gunas cannot keep swaying us anymore, thus leading to a
stable personality.

ASANA or Physical Postures
Shloka No. 2.46 स्स्िासुखमासिम ्॥
English The postures of meditation should embody steadiness and ease.
Translation
Shloka No. 2.47 प्रयत्िशैथिल्यािन्तसमापत्तिभ्याम ्॥
English This occurs as all effort relaxes and coalescence arises, revealing that the body and the infinite
Translation universe are indivisible.
Shloka No. 2.48 ततो द्वन्द्वािभिघाताः॥
English Then, one is no longer disturbed by the play of opposites.
Translation
Correct posture for relaxation Increase flexibility of physical body Improving balance
Strengthening the digestive and other systems Strengthening the spine Maintaining proper sitting posture
PRANAYAMA or Control/Expansion of Prana
Shloka No. 2.49 तस्स्मन्सनत श्वासप्रश्वासयोगानतत्तवच्छे दाः प्राणायामाः॥
English With effort relaxing, the flow of inhalation and exhalation can be brought to a standstill; this is called
Translation breath regulation.
Shloka No. 2.50 वाह्याभ्यन्तास्तम्िवत्तृ िाः दे शकालसङ््याभिाः परादृष्टो दीघासूक्ष्माः॥
English As the movement patterns of each breath - inhalation, exhalation, lull - are observed as to duration,
Translation number, and area of focus, breath becomes spacious and subtle.
Shloka No. 2.51 वाह्याभ्यन्तात्तवषयाक्षेपी चति
ु ाःा ॥
English As realization dawns, the distinction between breathing in and out falls away.
Translation
Shloka No. 2.52 तताः क्षीयते प्रकाशावाणम ्॥
English Then the veil lifts from the mind’s luminosity.
Translation
Cycles of Breath Observation of Breath Cessation of Breath Perception of Prana Focus of Prana
Cycles of Breath Purak or Inhalation
Observation of Breath Antar-Kumbhak or Holding In
Cessation of Breath Rechak or Exhalation
Perception of Prana Bahir-Kumbhak or Holding Out
Focus of Prana

Cycles of Breath Contemplating the Inflow and
Outflow of Air with Closed Eyes
Feeling the Sensation of Breathing

Observation of Breath
in the air passage
Cessation of Breath Listening to the Sound of Breathing
Perception of Prana Counting the Duration of Breath
Focus of Prana Different Styles of Breathing, i.e.,

Pranayama Routines.

Cycles of Breath
Observation of Breath Breath becoming slower and relaxed
No urge to exhale after inhalation and

Cessation of Breath
no urge to inhale after exhalation
Perception of Prana Being in Kumbhak with ease
Focus of Prana
Cycles of Breath
Observation of Breath Feeling the movement of Prana with

inhalation and exhalation
Cessation of Breath
Feeling the movement of Prana during
Kumbhak
Perception of Prana
Perceiving Flow of Prana in the Whole
Body while in Kumbhak, in Asana or in
Focus of Prana normal activities
Cycles of Breath
Observation of Breath
Cessation of Breath Channelizing Prana to different parts

of the Body
Perception of Prana Controlling Movement of Prana

through Concentration
Focus of Prana Cleansing and Healing with Prana

Diaphragmatic Breathing
• Expansion and contraction of diaphragm only as we breathe in and out respectively.
• Abdominal muscles will move out and move in with inhalation and exhalation respectively.
• No movement in the chest or shoulder muscles.
Effects of Regular Diaphragmatic Breathing
• With increased practice, regular breathing will become slow and deep, giving a calming effect to the entire
body and release of stress and tension.
• Further, one will be able to undertake paused breathing, wherein breathing can be paused voluntarily for a
certain duration of time while continuing with normal activities.
• With time, these pauses will also become involuntary. Then breath will be taken only when required by
the body. In other words, body’s requirement for breath in normal activities will reduce drastically.
• Eventually, this will calm down our mind and free it from the influence of various ideas and judgments.
• It will also calm down our reactions to life and make us experience our deepest feelings and sensations.
This will lead us to the true experience of our present self and move us in the path of self-improvement.
• It will improve our ability to concentrate and perceive the true nature of all things as they are, delivering
true knowledge and wisdom.
PRATYAHARA or Inner Withdrawal
Shloka No. 2.53 रााणासु च योग्यता मिसाः॥
English And the mind’s potential for concentration is realized.
Translation
Shloka No. 2.54 स्वत्तवषयासम्प्रयोगे थचिस्य स्वरूपािक
ु ाा इवेस्न्ियाणािं प्रत्याहाराााः॥
English When consciousness interiorizes by uncoupling from external objects, the senses do likewise; this is
Translation called withdrawal of the senses.
Shloka No. 2.55 तताः पामा वश्यतेस्न्ियाणाम ्॥
English Then the senses reside utterly in the service of realization.
Translation
Ability for Inner Contemplation Perception of Internal Organs Purification of Senses

Ability for Inner Contemplation Recognition of the Astral Body
Contemplation of Spiritual Objects

in the Astral Body
Perception of Internal Organs
Recognition of the Causal Body
Contemplation of Spiritual Objects

Purification of Senses in the Causal Body

Taking consciousness near and
Ability for Inner Contemplation
within an organ
Perception of Internal Organs Perception of Mind as an organ
Perception of Self as Pure

Purification of Senses Consciousness

Ability for Inner Contemplation Aum Chanting through Spine
Perception of Internal Organs Heightening of Sense Perceptions
Purification of Senses Heightening of Intuition
Sharpening of Viveka

DHARANA or Contemplation
Shloka No. 3.1 दे शबन्रस्श्चिस्य रााणा॥
English Concentration locks consciousness on a single area.
Translation
Objects of Contemplation
Astral Body Causal Body

Chakras and Nadis Peace and Calmness
Patterns and Point(s) of Light Sympathy and Kindness
Light Body of Self Love and Joy
Face or Form of a Deity Truthfulness and Purposefulness
Sounds and Vibrations Non-attachment and Freedom
Spiritual Objects – Diya, Shankha, Flower, etc. Contentment and Self-Sufficiency
Alphabets and Numerals Wisdom and Self-Realization
Smell and other Sensations Divine Power and Discrimination
DHYANA or Concentration
Shloka No. 3.2 तत्र प्रत्ययैकतािता ध्यािम ्॥
English In meditative absorption, the entire perceptual flow is aligned with that object.
Translation
of
Single Pointed Perception
Object of Contemplation
Absorption of Self
into

Meditation Techniques
Every meditation technique implements Pratyahara, Dharana and Dhyana.
Few Meditation Description

Techniques
Watching the Breath Watching the flow of air in and out of the lungs as one breathes. Feeling the sensation
caused by this flow. Listening to the sound of breath.
Watching the Light Watching the luminous patterns appearing in the space inside our head when we close
our eyes. Fixing our attention on a point or sphere of light between eyebrows.
Listening to Sound Listening to the sound of breath. Listening to other internal sounds. Listening to external
sounds.
Being in Present Observing only one moment at a time. No thoughts of past and future. Only observing
the present moment and situating oneself in the present.
Perceiving the Self Perceiving that innermost part of us which observes every other thing. Noticing oneself
as this Observer or Witness to everything else.
Meditation is life-long, there is only refinement through practice.

SAMAADHI or Integration/Union
Shloka No. 3.3 तदे वािामात्रनििाासिं स्वरूपशन्
ू यभमव समाथराः॥
English When only the essential nature of the object shines forth, as if formless, integration has arisen.
Translation
Revelations Meaning
Pure Knowledge The fundamental wisdom comes forth. One knows the essence of the object, and the
physical object becomes redundant.
Pure Energy That matter is energy and all interactions are interplay of energy waves. Thus perception
goes beyond the physical form. Even thoughts are perceived as energy.
Pure Consciousness That even different energies are different forms of an underlying consciousness, which is
formless, eternal and source of everything. Thus perception goes beyond the energy form.
Inherent Gunas The inherent makeup of an object is perceived, in terms of the degrees of Sattwa, Tamas
and Rajas. The play of the three Gunas in all Nature could be perceived.
Direct Experience Usual experience is a reflection of the cosmos in the mind. In Samaadhi, the mind is
vanquished and Reality is experienced directly by the soul.
Samkhya Darshana
Gunas, Elements and Model of Existence

GUNA or Fundamental Qualities of NATURE
IDEAL FUNCTIONING D E G R A D AT I O N
As made for a purpose Serving its purpose True purpose not served
Appropriately tuned Output as per tuning Inappropriately tuned
Balanced existence Dynamic existence Unbalanced existence

S AT T WA RAJAS TA M A S

P R A D H A N A
Present everywhere in Nature. In every thing and every system.

P R A D H A N A
Present everywhere in Nature. In every thing and every system.
PROBLEM: Tamas naturally overpowers Sattwa and Rajas.

S AT T WA
Resting Working
Perfect. Functioning.
But only seemingly. But only seemingly.

S AT T WA
Resting Working
Over Over
Idleness Usage
Degradation

S AT T WA
Resting Working
Over Over
Idleness Usage
Degradation
Both over usage and over idleness can lead to degradation.

Functioning is important, but with periods of rest and maintenance.
Rajas must be bound to Sattwa so that Tamas does not corrupt.
Ideal Functioning Varying Degradations
Perfection Modification


Ideal Functioning Varying Degradations
Conditioning
Perfection Modification

This can be termed as tuning or conditioning.
YOGA does the conditioning for human instruments.
Purusha and Prakriti
PURUSHA PRAKRITI
Ground Truths (or Axioms) of Samkhya Model of Existence

1. Purusha is eternally separate from Prakriti.
2. Prakriti is subject to modifications, while Purusha is not.
3. Purusha is the observer of Prakriti, while Prakriti is for observation of Purusha.

MULA PRAKRITI
PURUSHA S A T T W A = R A J A S = T A M A S
Existence without Creation

MULA PRAKRITI
PURUSHA S A T T W A ≠ R A J A S ≠ T A M A S
Causal Power is the Union of

Purusha with Prakriti.
Causal Power
of Prana.
Beginning of Creation
Mahat/Buddhi and Ahamkara
PRAKRITI
PURUSHA Karana
Mahat or Buddhi Even when sentiency principle is unexpressed through individual forms,
the Creation continues in a grand design.
All objects in Creation, be they gross or subtle, operate and interact with
other objects in the field of Creation obeying some fundamental
Unfolding principles. It appears there is some governing intelligence beyond the
limited sentient forms of intelligence, that holds all fundamental
of knowledge and principles governing the Creation as we find it.
This Intelligence beyond limited forms that is all abounding is the Great
Creation Principle called Mahat or Buddhi.
Buddhi and operating intelligence (governing principles) would be
contained in all further principles since all are derived from Mahat.

Mahat/Buddhi and Ahamkara
PRAKRITI
PURUSHA Karana
Mahat or Buddhi That giving rise to individual distinction is the Ahamkara principle. In
sentient objects, this gives the feeling of personal identity or I-ness.
Intelligence operating from within the boundaries of Ahamkara work for
individual ascertaining and asserting. Thus the individual is able to
Unfolding ascertain its environment, even if insentient. Also it is able to assert itself
Ahamkara by interacting with the environment.
of Ascertainment is recognition of individual objects outside Ahamkara on
the basis of distinct features through the power of discrimination. This
Creation power known as Viveka resides in the Mahat principle.
Assertion is the power to influence, through which an individual form
exerts its individual existence. This power may be called as Prabhava also
resides in the Mahat principle.
Pancha Tanmatra
PRAKRITI
PURUSHA Karana Sukshma
Mahat or Buddhi Tanmatra – Sound, Touch, Form, Taste, Smell

Shabda, Sparsha, Rupa, Rasa, Gandha
The ascertainment and assertion are energetic in

Unfolding character. These energies are named as per the
Ahamkara different sensations they can create in sentient objects.
of
Creation As per modern scientific analysis, the common property
of each energy are that they are waves, with variations
in frequency, intensity and composition.

Pancha Mahabhuta
PRAKRITI
PURUSHA Karana Sukshma Sthula
Mahat or Buddhi Tanmatra – Sound, Touch, Form, Taste, Smell Space - Vyom
Air - Marut
The subtle energetic Tanmatras give rise to five principle
Unfolding gross elements, leading to energy getting manifested as
Ahamkara Fire - Teja
of gross matter of various shape, size and composition.
Creation These gross objects ascertain and assert in the Sthula Water - Apa
field of Creation due to Buddhi and Ahamkara from
Karana field of Creation, now additionally combined
Earth - Kshiti
with the Tanmatras from the Sukshma field of Creation.

Manah or Mind
PRAKRITI
Air - Marut
The Mind is the principle of deliberation or decision
Unfolding making. Combined with the power of Ahamkara to
Ahamkara Fire - Teja
of ascertain and assert, this gives rise to individual
sentiency through cognition and actuation.
Creation Cognition is done with sensations reported to the Mind, Water - Apa
and actuation through actions directed from the Mind.
Earth - Kshiti
Mind - Manah

Gyanendriya and Karmendriya
PRAKRITI
Air - Marut
Unfolding
Ahamkara Gyanendriya – Eye, Ear, Nose, Tongue, Skin Fire - Teja
of Chakshu, Karna, Nasika, Jihva, Twak
Creation Karmendriya – Speech, Arms, Legs, Anus, Genital
Vaak, Paani, Paada, Paayu, Upastha
Water - Apa
Earth - Kshiti
Mind - Manah

Relationships between Principles
Mahabhuta Tanmatra
(principle element) (principle sensation)
Space – Vyom Shabda
Air – Marut Shabda, Sparsha
Fire – Teja Shabda, Sparsha, Rupa
Water – Apa Shabda, Sparsha, Rupa, Rasa
Earth – Kshiti Shabda, Sparsha, Rupa, Rasa, Gandha

Tanmatra Gyanendriya Karmendriya

(can detect) (can create)
Shabda - Sound Karna - Ear Vaak - Speech

Sparsha - Touch Twak - Skin Paani - Arms
Rupa - Form Chakshu - Eye Paada - Legs
Rasa - Taste Jihva - Tongue Upastha - Genital
Gandha - Smell Nasika - Nose Paayu - Anus

Related Gyanendriya Karmendriya

Mahabhuta (can detect) (can create)
Space – Vyom Karna - Ear Vaak - Speech

Air – Marut Twak - Skin Paani - Arms
Fire – Teja Chakshu - Eye Paada - Legs
Water – Apa Jihva - Tongue Upastha - Genital
Earth – Kshiti Nasika - Nose Paayu - Anus

Self Task
Imagine any phenomenon.
Are you able to apprehend the various principles of Prakriti in this
phenomenon, starting from Mahat and ending in the five elements?
Are you able to apprehend the Pradhaana qualities at work in this
phenomenon?
Are you able to appreciate how Intelligence or Buddhi changes when outside
Ahamkara and inside Ahamkara?
Likewise appreciate how every element expresses when in its own nature
and when combined with another principle.
Self Task
The three bodies of a human are bounded in Ahamkara. Will there be any
experience if the consciousness rises beyond Ahamkara, to Mahat and then
to Purusha?

Thank you
for your attention!!

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Fortune ond th bottom of
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Namam
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Sonon Wang chuk

(Ladath)
Introduction to Indian Knowledge Systems
Pāṇini’s Contribution to Linguistics - Language and Linguistics
Prof. Pavankumar Satuluri
Department of Humanities and Social Sciences

[email protected]
February 12, 2024

Language
q What is Language?
Lingua → Langage → Language
2 / 25
Language
q Conveying thoughts.
q Concepts and their relations.
q Speaker encodes the information of concepts and relations into words
q Listener has to decode the information encoded by the speaker to get
the knowledge of the thoughts.
3 / 25
Introduction
1. Language
2. Language, Grammar and Computers
4 / 25
Language
1. Humans
2. Animals
3. Machine
5 / 25
Human Language
1. Humans: Produce many different kinds of sounds

2. Make interesting sequences
3. Association between meaning and sound sequences
4. Effectively communicate ideas, emotions feelings etc. This mental
faculty is language.
6 / 25
Animal Language
1. Produce many different kinds of sounds

2. Show/communicate basic emotions through sounds
3. Can communicate with each other in other forms
4. Very limited number of sound patterns compared to humans
7 / 25
Machine Language
1. Store and process complex symbol structures

2. Can communicate with each other by using some well-defined
notations
3. Limited number of languages
4. Humans can communicate with machines
8 / 25
Natural Language
Natural Language: Communicating with sounds/sound patterns is the

natural form of language. Therefore, this is called Natural language.
9 / 25
Language, Grammar and Computers
q Languages will differ based on their grammar

q Through language we can express our feelings, and others will
understand the meaning.
q Computers can store and process language.
q Grammar maps the syntax to the meaning. The systematic relation
between syntax and meaning is called Grammar.
10 / 25
About Linguistics
Linguistics is the scientific study of the language. It studies the

rules, systems and principles of languages.
11 / 25
Purpose of Linguistics
Linguistics studies the nature of language, tries to establish a theory of

language and describes languages in the light of the theory established.
12 / 25
Core Branches of Linguistics
q Phonetics: It is the scientific study of speech sounds. It studies with

how speech sounds are articulated,transmitted and received.
q Phonology: It is the study of how sounds are used in a language to
convey meaning.
q Morphology: This deals with the formation of words.
q Syntax: It deals with the structure of the sentences.
q Semantics: It is a branch of linguistics which is concerned with the
study of meaning in all its formal aspects.
q Pragmatics: Language in context.
13 / 25
Pāṇini
Circa 500 B.C.E.

Aṣṭādhyāyī - A famous treatise Extant Grammar of the then prevalent
Sanskrit Language
Around 4000 sutras(aphorisms)
8 chapters 4 sections each
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Pāṇini
Aṣṭādhyāyī consists of around 4000 aphorisms with some ancillary texts.

q Śivasūtras (special order of the phonemes)
q Dhātupāṭha(list of verbal roots)
q Gaṇapāṭha (various sets of nouns)
q Liṅgānuśāsanam (system for deciding the gender)
q Uṇādi sūtras (special rules)
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Pāṇini and his contribution to Linguistics
q Standardization of Sanskrit
q Generative Approach
q Morphological Generation and Analysis
q Concept of Kāraka
q Synchronic Approach
q Influence of Aṣṭādhyāyī on other languages
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Contributions of Nyāyaśāstra to Linguistics
q Analysis of various components of Language

q Relation between Word and Meaning
q Logical Analysis of a Language
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Word Meaning
q Primary Meaning (Abhidā): The primary, direct, explicit reference to

an object or concept. Non-figurative sense of a word.
q Secondary Meaning/Implication (Lakśaṇā) : Referent who is different
from its primary sense but is related to it.
q Suggestive Meaning (Vyañjanā) : Different from Primary and
Secondary Meanings of a word.
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Primary Meaning (Abhidā)
q Rudha (Conventional): It is a convention that a word is being used in

a sense. Ex. Ghata(pot)
q Yaugika (Etymological): The meaning of a derived word is
compositional.Ex. Pacaka(Cook)
q Yogarudha : Etymological meaning is restricted by convention. Ex.:
Pankaja(Lotus)
q Yougikarudha : Words express meaning etymologically and
conventionally. Ex: Asvagandha(Smell of a horse/Medicinal Plant)
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Secondary Meaning (Lakśaṇā)
1. India won the Match.

2. The wind whispered through the trees.
3. Kick the bucket
4. Time flies like an arrow.
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Suggestive Meaning (Vyañjanā)
vāgarthāviva sampṛktau vāgartha pratipattaye |

jagataḥ pitarau vande pārvatīparameśvarau ||
- Raghuvamśa (1.1) (kālidāsa)
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Necessary Conditions for Verbal Cognition
q Expectancy (ākāṃkṣā): desire to know the other words in a sentence

needed for complete understanding.
q Compatibility (yogyatā): Absence of obstruction in meaning. Ex. He
sprinkles with Water, and He sprinkles with fire.
q Proximity (sannidhi): The nearness of words leads to verbal cognition
without any interventions.
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Contributions of Mīmāmsāśāstra to Linguistics
There are two main branches of Mimamsa: Purva Mimamsa and Uttara
Mimamsa (later Mimamsa), also known as Vedanta.
Main concepts of Purva Mimamsa
q Karmakanda
q Smriti and Vedas
q Concept of Dharma
Main concepts of Uttara Mimamsa
q Brahman
q Atman
q Maya
q Moksha
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Maxims(Nyaya) from Mīmāmsāśāstra
q Kapiñjala nyāya: Bring Kapinjala birds for sacrifice

q Sāmānyaviśeṣa nyāya: A boy and a child.
q Yogāt rūḍhiḥ nyāya: gau, ghata etc.
q Nyaya Meaning of Negative particle: non-Indian
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Thank You.

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IKS-102

Introduction to Indian Knowledge Systems

The only surviving/thriving ancient civilization

A tradition of ‘churning’ for knowledge - Manthan (मंथन)

This tradition has produced a huge body of texts/knowledge -

But how does one gain ‘knowledge’?

Indian Mathematics and Astronomy: An overview of Indian mathematics,

Economics, Management and Governance: An overview of Indian economic

Third person empiricism

Modern scienti c framework is

Shruti Smriti Āgama Miscellaneous

The knowledge is not only external, it is also internal knowledge

Composed by Rishis who have the vision of ‘Beyond’

No other language has survived with such precision

with no beginning or end

It is the absolute truth un ltered by the human mind or context

It is only available to the ‘highest’ level of consciousness

Also called the ‘rishi state’

This is a state, ‘potentially' available to every human being

Apaurusheya (अपौ षेय)

“that which is heard” Veda-shākhā

Chandas (छं द): prosody, meter

Vyākaraṇa ( करण): grammar and linguistic analysis

Kalpa (क ): ritual instructions

आ - क (Related to divine beings, Devatās) - to please the Devatās.

आ क (the spiritual) - this is considered as the ‘secret’ of the Vedas.

Generally refers to a body of Indian texts attributed to an

Includes ‘Itihās’, ‘Purāna’, ‘Vedānga’, ‘Dharmashāstra’,

Smriti is the knowledge as cognized by human conditioning/mind

Dharmashastra Itihās Purāna

History is the study and the documentation of the past.

In fact, one can lead to the other

And each such path is based on smriti knowledge

Most forms of Sādhana or spiritual practice we do are based on some Smriti

This is the relationship between absolute and relative knowledge

Between the transcendent and worldly realms

Large portion: conveying ritual knowledge

Considered to have been revealed by a divine form

Complementary to the Vedas. भारतीय सं = गमागममूलक || गम (=वेद), आगम (=तं )||

E.g. Shaiva-Siddhanta, Vaishnav Tantra texts, Shākta Tantra texts

Temple construction - transformation of mundane to divine

“आगमात् वव त् गतं च जा मुखम्। स तं वासु वेन आगमः इ क ते ॥”

Yoga pāda – precepts on yoga, the physical and mental discipline.

Mantra is already there in Upanishads - the consciousness of the Rishis

How to do पना of the in nite in a form in a nite entity

आगम is based on initiation. वेद on परंपरा

Āgama is about divinizing the mundane!

Kāmākhyā, Kaula Tantra

Srikula (Southern India)

Kālikula (Northern & Eastern India)

Shruti Smriti Āgama Miscellaneous

Darshan Kalā Sutra

Shruti Smriti Agama

Jain mathematics (400 BCE – 200 CE)

Kerala school of astronomy and Mathematics

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Dr. Sohom Chakrabarty, EED, IIT Roorkee

Dr. Sohom Chakrabarty, EED, IIT Roorkee