Siddhanta-prastuti: Concept-based Shaastra Course Development

Motivation

The vast majority of Bharatiya vijñāna literature is unintelligible to today’s audience because of unfamiliar language and exposition style. Overcoming these barriers requires significant time and effort that most enthusiasts cannot afford.

Hence, to enable widespread exploration of Bharatiya vijñāna, we need an army of bridging scholars who can paraphrase Bharatiya scientific treatises conceptually and present them in a language that is intelligible today. Graduates of master’s programs in Sanskrit and śāstra scholars can serve as such bridges, and they are also looking for opportunities for gainful employment.

Siddhanta Knowledge Foundation (SKF) has pioneered a methodology for authentic concept extraction from śāstra texts and an engaging pedagogy for concept-based learning. SKF is launching the Siddhanta-prastuti initiative to groom bridging scholars and create courses for non-traditional audiences.

Overview

The objective of this program is to develop short self-paced courses that present śāstras in a concept-oriented manner to a mainstream audience.

This is a guided research associate program for graduates of MA Sanskrit and śāstra master’s programs.

The candidate will be given a portion of a śāstra treatise for study under the supervision of an SKF faculty member.

The first phase of two months is for detailed study of the text for concept extraction and articulation as a white paper. Based on the quality of output and value, SKF can decide to award a phase-two extension of three months for short-course development.

Who Can Apply

To be considered for this program, one must have a master’s degree in Sanskrit, śāstra, or Vedic sciences, or a certificate from a reputed śāstra sabhā. One must have a solid command of Sanskrit and English and must have studied at least one śāstra in depth. SKF conducts a screening interview to gauge your proficiency and commitment.

How to Apply

Please send an email to info@bharatiyavijnan.org with the subject “Siddhanta Prastuti”. Please mention the śāstra or topic area of your interest and your available timeline. If you have a preference for a specific text, please mention that as well.

Deliverables

• Phase 1: concept map of the portion, and a paper giving a conceptual summary
• Phase 2: a 1-credit prerecorded video course with evaluation assignments, consisting of 10 hours of video lectures divided into 30 modules of 20 minutes each, along with quizzes

Timeline

The total project duration is 22 weeks: 4 + 5 + 4 + 5 + 4 weeks. At five working days per week, that is 110 working days.

• 20 working days for concept-map development from an original Sanskrit śāstra text, assuming 30 minutes per vakya/śloka, or 15 vakyas per day, for a total of 300 vakyas studied.
• 20 working days for writing a white paper describing the conceptual overview of the selected portion.
• 60 working days for developing the prerecorded video course of 30 modules at 2 working days per module.
• 10 working days for finalisation and presentation of the deliverables.

Remuneration

The research associate will be paid a stipend of ₹10,000 for Phase 1 and ₹50,000 for Phase 2 (inclusive of 10% TDS).

• ₹10,000 upon completion of Phase 1
• If Phase 2 is awarded: ₹25,000 after completion of 15 modules of the course
• ₹25,000 upon delivering all artifacts

Based on your performance in this assignment, SKF may offer a longer-term opportunity as faculty.

Example Topics

• Conceptual overview of the Bhagavad Gītā, focusing on detailed study of chapters 16 and 17
• Rasa siddhānta of Nāṭyaśāstra – 6th chapter
• Aṣṭāṅga Hṛdaya as a rule base
• Conceptual overview of Aṣṭādhyāyī’s word-generation process
• Study of a lesser-known but important śāstra text

Difference Between Textual and Conceptual Approaches: A Case Study

Let us examine how one might teach “Prāṇāyāma” differently through a textual approach versus a conceptual approach.

Textual approach

To really grasp Prāṇāyāma, one must start with ancient texts such as the Pātañjala Yogasūtras or the Haṭhayoga Pradīpikā. Prāṇāyāma appears in the middle of these works. For instance, in the Pātañjala Yogasūtras, Prāṇāyāma is discussed in Sūtra 49 of the second section: तस्मिन्सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः ॥ ४९ ॥. The journey begins with the very first sūtra, योगश्चित्तवृत्तिनिरोधः, and gradually introduces the eight limbs of Yoga, Aṣṭāṅga Yoga, in Sūtra 29, also in the second section. By the time you reach Sūtra 49, you are about halfway through that section.

However, these texts primarily define what Prāṇāyāma is; they do not delve into its importance or effects on personal well-being. To fully understand Prāṇāyāma’s significance, one might need to explore additionalsources that offer new perspectives.

There is a gap in this traditional method. A student who only studies the first section will not learn aboutPrāṇāyāma at all, and even those who study more extensively will find that Prāṇāyāma is only a small part of the larger Yoga framework. For someone truly curious about Prāṇāyāma, this can be limiting.

A more practical approach would be to study Prāṇāyāma through both traditional texts and complementary materials that provide a broader understanding of its benefits and applications.

Conceptual approach

In the conceptual approach, every topic is dealt with independently, and the placement of the topic within the complete work is secondary. The prime objective is to understand each topic or concept from all possible angles. The same example of the concept of Prāṇāyāma illustrates the effectiveness of this approach.

In the conceptual approach, Prāṇāyāma is dealt with independently, with a secondary relation to the core text such as the Pātañjala Yogasūtras. We begin by understanding what “prāṇa” and “āyāma” mean. To understand what prāṇa is, Tarkasaṅgraha and Brahmasūtras elaborate. In Tarkasaṅgraha, while explaining the definition and classification of vāyu (air), it states that the air moving within the body is called prāṇa. It acquires the specific designation of prāṇa, apāna, and so on due to differences in function. In the commentary on the Brahmasūtra, it is stated that prāṇa is the vāyu present within the body.

Then we understand what āyāma is. The bhāṣya of the Prāṇāyāma sūtra gives the meaning of āyāma as regulation. Therefore, Prāṇāyāma means the regulation of the air and its flow within the body.

Further, Dharmashāstra classifies Prāṇāyāma into two types—agarbha and sagarbha.

Prāṇāyāma done without dhyāna or japa during pūraka-kuṃbhaka and recaka is called agarbha prāṇāyāma. Prāṇāyāma done together with dhyāna or japa during kuṃbhaka or pūrka-kuṃbhaka and recaka is called sagarbha prāṇāyāma.

Again, sagarbha prāṇāyāma is of two types:

1. Jāpagarbha Prāṇāyāma
2. Dhyānagarbha Prāṇāyāma

Jāpagarbha Prāṇāyāma

According to Yogayājñavalkya, Jāpagarbha Prāṇāyāma is described as follows:

Bhūrbhuvasvarmaharjanstapaḥ satyamathaiva ca | pratyoṃkārasamāyuktaṃ tathā tatsavituḥparaṃ ||
Omāpojyotirityetacchiraḥ paścāt prayojayet | omāpojyotirityeṣamantro vai taittirīyakaḥ || trirāvartanayogāttu
prāṇāyāmastu śabditaḥ ||

After performing pūrakaṃ for at least 12 seconds, in the state of kuṃbhakaṃ, one should repeat the following mantra three times:

Om bhūḥ om bhuvaḥ om suvaḥ om mahaḥ oṃ janaḥ om tapaḥ oṃ satyaṃ oṃ tatsaviturvareṇyaṃ bhargo devasya dhīmahi dhiyoyonaḥ prachodayāt ||

People belonging to old age and tender age, who cannot hold their breath for such an extended period, should repeat “Om bhūḥ om bhuvaḥ om suvaḥ om mahaḥ oṃ janaḥ om tapaḥ oṃ satyaṃ” at the stage of kuṃbhakaṃ. After performing kuṃbhakaṃ in the said way, one should perform recakaṃ.

This kind of Jāpagarbha Prāṇāyāma is a constituent part of nitya, naimittika, kāmya, and prāyaścitta rituals. Sometimes Prāṇāyāma itself is prāyaścitta. For example, if one steals gold, depending on the amount stolen, a specific number of Prāṇāyāma is prescribed as prāyaścitta.

Dhyānagarbha Prāṇāyāma

When, in the stages of pūrakaṃ, kuṃbhakaṃ, and recakaṃ, meditation on a deity is done, that type of Prāṇāyāma is called Dhyānagarbha Prāṇāyāma. For example:

nābhimadhye sthitaṃ dhyāyetkaṃ raktaṃ pūrakena tu | nīlotpalābhaṃ hṛtpadme kumbhakena janārdanaṃ ||
lalāṭasthaṃ śivaṃ śvetaṃ recakenābhicintayet ||

While performing pūrakaṃ, one should meditate on the navel area, concentrating on the red-colored four-faced Brahmā. During kuṃbhakaṃ, one should meditate on black-colored Viṣṇu at the chest area. While performing recakaṃ, one should meditate on white-colored Śiva at the forehead region. This is one kind of Dhyānagarbha Prāṇāyāma. There are various kinds prescribed in various smṛtis and texts.

In this way, the conceptual approach provides a holistic understanding of each topic and helps learners apply the wisdom in day-to-day life.