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This paper represents an attempt to investigate some aspects of Vedic religiosity, as represented in the R̥gveda (R̥V), in comparison with the Pāli Canon on the themes of cognition, contemplative practice, and the theory of knowledge. It aims to argue that the metaphors in R̥V, for instance, fire, the chariot, the yoke, light, and the ocean, bear proto-Buddhist ideas that have influenced Buddhist meditative practices. These metaphors reflect a theory of knowledge and cognition that shares certain features with the Pāli Canon. The Vedic seer, the figure around whom this discussion revolves, is a forerunner of the Buddhist practitioner, and the themes of surmounting ignorance and gaining knowledge are common to both of them. The article identifies two major metaphorical fields: one related to knowledge and cognition and the other related to contemplative practice and liberation. The analysis investigates how Vedic metaphors represent an early conceptualization of “technics”, both bodily and contemplative. It underlines similarities between Vedic contemplative exercises, usually understood as a form of prayer, and Buddhist meditation. While the Vedic tradition is focused on divine association, the Buddhist framework reinterprets these ideas within a human-centered perspective. The transformation of Vedic metaphors into Buddhist concepts shows an intricate dialogue rather than an absolute rejection of Vedic traditions.

Foundation of human civilization and endorsement of its potency are the consequences of prolonged women endeavor, which through its history of superiority and confinement, convey the picturesque of civilization. Since ages, the Indian societal structure has played an active role in stimulating the trends of change in women’s status, which with time also proved to be hindrance to the progress of this country. In this context, the study has attempted to emphasize the women’s status in ancient Indian civilization based on the ancient scripts and texts. The ancient era has been categorized into four distinct periods viz. the Vedic period, the Epic period, the period of Jainism and Buddhism and the age of Dharmaśāstras, Mánusmṛiti onward. The study has portrayed the relegation of the women’s dignified role and position entirely to a subservient one from Vedic period to the period of Dharmaśāstras, Mánusmṛiti onward.

Based on extensive research in Sanskrit sources, Mathematics in India chronicles the development of mathematical techniques and texts in South Asia from antiquity to the early modern period. Kim Plofker reexamines the few facts about Indian mathematics that have become common knowledge--such as the Indian origin of Arabic numerals--and she sets them in a larger textual and cultural framework. The book details aspects of the subject that have been largely passed over in the past, including the relationships between Indian mathematics and astronomy, and their cross-fertilizations with Islamic scientific traditions. Plofker shows that Indian mathematics appears not as a disconnected set of discoveries, but as a lively, diverse, yet strongly unified discipline, intimately linked to other Indian forms of learning.

In this paper, I argue that, by comparing certain passages from the early Buddhist sūtras and the Mahābhārata, we can find evidence of a late- to post-Vedic \"Brahmanical synthesis,\" centered on the conception of Brahmā as both supreme Creator God and ultimate goal for transcending saṃsāra, that for the most part did not become a part of the Brahmanical synthesis or syntheses that came to constitute classical Hinduism. By comparing the Buddhist response to this early conception of Brahmā with the way in which Brahmā is treated in certain sectarian portions of the Mahābhārata, I then argue further that the Buddhist critique of Brahmā as supreme deity was in part conceded by the Brahmanical tradition, and sectarian accounts of supreme godhead sought to reconcile pravṛtti and nivṛtti values more subtly than the crude juxtaposition offered by the earlier Brahmanical synthesis offered by Brahmā. The result was that Brahmā was relegated to an inferior position as a fully saṃsāric demiurge, a narrative found first in certain parts of the Mahābhārata and then continued throughout most of the Purāṇas.

The present paper tries to understand the issue of empowerment of women in the new wake of globalization besides analyzing the historical and political aspects of the issue. Adapted from the source document.

Law & order administration is the fundamental requisite of the society for the development of its culture and achievement of its all round welfare; without which no nation can survive. A sound law and order situation establishes such a socio-economic and political state and the society where every citizen may develop one's mental and intellectual faculties to the maximum and therefore extends one's best possible cooperation in the development of society as a whole.