Explore archive publications in Vol-1, Issue-1 (September, 2026).
This paper provides a comparative analysis of human embryological development as described in the ancient Sanskrit text, the Śrīmad Bhāgavatam (Canto 3, Chapter 31), and contemporary medical science. Spoken by Lord Kapila, the scripture outlines a fetal timeline that exhibits notable chronological parallels with modern biological observations. The fusion of male and female gametes on the first night (kalalam) accurately corresponds to zygote formation; the fifth-night bubble stage (budbudam) aligns with the blastocyst; and the tenthday plum-like mass (karkandhu) resembles the morula or early implanting embryo. Furthermore, the Śrīmad Bhāgavatam's monthly morphological milestones—such as head formation in the first month, limb differentiation in the second, and the emergence of sensory apertures, skin, and genitalia by the third—correlate closely with modern clinical timelines. The seventh-month awakening of fetal consciousness (labdha-bodhaḥ) parallels modern neurological markers of viability. However, physiological and metaphysical divergences exist. The Bhāgavatam depicts the fetal environment as a crucible of agony, asserting that the fetus resides amidst maternal waste and is afflicted by worms, which contrasts with the sterile amniotic cavity defined by modern obstetrics. Additionally, scriptural claims regarding sex dependent lateral fetal movement remain scientifically unsubstantiated. Philosophically, while modern embryology interprets gestation mechanistically, the Puranic narrative frames it as a metaphysical transition where the conscious soul (jīva), bound by karma, endures material suffering. Ultimately, this underscores a remarkable historical convergence of observational intuition and theology in ancient Indian thought.
The Adbhutanirṇayaḥ is an unpublished Sanskrit text of an anonymous author, treasured in the trove of the rare manuscripts of the Manuscript section of the Archival cell of the Krishna Kanta Handiqui Library of the Gauhati University, Guwahati. The term adbhuta means portentous happenings, and it is generally applied in the sense of something that has not happened before. The happenings, which are contradictory to the general norms or order, are, therefore, known as the adbhutas. Thus, the text Adbhutanirṇayaḥ deals with ascertaining the adbhutas, i.e. omens and portents, and the rites to be performed in order to counteract their unfavourable effects. An extensive literature on the adbhutas is already available in the Vedic, Epic and the Purāṇic texts. Among the Vedic tests, the Adbhutabrāhmaṇa, included in the Ṣaḍviṁśabrāhmaṇa of the Sāmaveda, the Kauśikasūtra, the Atharvavedapariśiṣṭa, exhaustively deal with the adbhutas. Likewise, the Agnipurāṇa, the Matsyapurāṇa, the Bṛhatsaṁhitā, the Yājñavalkasmṛti, and such other texts, contain the materials on the omens and portents, at length. The present study on the Adbhutanirṇayaḥ reflects well-marked influence of the Vedic and Purāṇic texts on the contents, incorporated in the text, though it is not directly cited from the Vedic and Purāṇic sources. The study also reveals the author’s sound scholarship in the Vedic - Purāṇic texts on portents.
India is a country with rich culture and high values. Women the back bone of our culture and civilization have been highly respected in Indian society from ancient times. Women have had opportunities in education, administration, ownership of property and in pursuing of a profession. Professions like teaching, weaving, animal husbandry and house-keeping were easily taken up by women in ancient and medieval period. But as India was subject to invasions during the medieval and later period they had to be protected and their freedom seemed to be curbed. Later, with colonial rule and by the influence of western culture it is misunderstood that Indian women were suppressed and not given their due rights or freedom. A survey of the literature from the Vedic times reveals the true spirit of Bhārat, where women held the utmost respect and freedom. This article shall give a bird’s-eye view of women as portrayed in Sanskrit literature through different centuries, serving as an eye-opener for every Indian woman.
Nyāya philosophy of Akṣapāda Gautama is known as the pramāṇaśāstra among the Indian philosophical schools because it provides a systematic and detailed treatment of pramāṇas. Vātsyāyaṇa, the commentator of Nyāyasūtra, the first systematised text of Nyāyadarśana has defined Nyāya as- pramāṇaiḥ artha parīkṣaṇam nyāyaḥ (Nyāya is the examination of the objects by pramāṇa). It means, Nyāya system provides the tools to examine the various objects. And, those tools are none other than pramāṇas or means of valid knowledge. The Nyāya system sees the world in terms of padārtha. It means, the entire world can be visualised within these sixteen padārthas of Nyāya Darśana. The right knowledge of those padārthas leads one to niḥśreyas or the ultimate goal. The four pramāṇas of Nyāyapratyakṣa, anumāna, upamāna and śabda- are the processes through which one can know the world.Among these four pramāṇas, pratyakṣa or perception is the direct mean of knowledge and the remaining pramāṇas are indirect. In Nyāyasūtra 1.1.4, Gautama has defined pratyakṣa as ---‘indriyārtha-sannikarṣa-utpannaṁ jñānam-avyapadeśyam-avyabhicārivyavasāyātmakaṁ pratyakṣam. The knowledge derives from the contact of the sense-organ with the object is called pratyakṣa. The knowledge must be non-verbal, invariably related to the object and it must have a definite character. This definition of pratyakṣa raises several philosophical issues of knowledge pertaining to the pratyakṣa. The present paper attempts to examine Gautama’s definition of pratyakṣa and investigate its critical reinterpretation by Jayantabhaṭṭa (10c.C.E.) in his Nyāyamañjarī, an independent commentary on Nyāyasūtra of Gautama. Jayantabhaṭṭa does not merely reproduce the classical Nyāya formulation, rather, he subjects each component of the definition to detailed philosophical scrutiny and clarifies its epistemological implications in response to competing Buddhist and other philosophical positions. The present study also explores Jayanta’s arguments concerning the distinction between perception and knowledge produced from memory, inference, verbal testimony and other non-perceptual sources.
Prāṇa, the vital life force that sustains all living beings, occupies a central place in the Yogic tradition. While the classical Yoga system primarily emphasizes the discipline of prāṇāyāma for the regulation of breath and mind, the branch of Yoga called Svara Yoga developed a more elaborate understanding of the movement of prāṇa and its influence on human health and the process to prognosticate. Among the texts belonging to this branch, the Śivasvarodaya occupies a unique position by presenting the science of Svarodaya, which is based on the observation of the flow of svara(prāṇa) through the nostrils and its correspondence with the nāḍīs and the pañca-tattvas(five elements). The science of Svarodaya explains the relationship between the movement of prāṇa, the functioning of Iḍā, Piṅgalā and Suṣumnā nāḍīs and their effects on human physiology, psychology and spiritual practice. It also presents practical methods for determining the appropriate time for various activities, understanding bodily conditions, promoting health and longevity. It also teaches how to regulate svara and interpreting the influence of the elemental forces operating within the body. In addition, the text preserves a distinctive tradition of prognostication based on the patterns of breath, integrating yogic physiology with cosmological principles and practical life. This paper seeks to highlight the importance of this less known Svara Yoga and its enduring relevance to both traditional Yogic practice and contemporary understanding of holistic well-being. In the process it draws upon the Śivasvarodaya and related Yogic, Upanisadic and Puranic sources.
Shaking of the earth’s surface, caused by rapid movements of the earth’s rocky outer layer is known as an earthquake and earthquakes occur when energy stored within the earthis suddenly released. From the Greek “seismos – to shake” the term Seismology is the Scientific study of earthquakes. Just as astronomy and mathematics were assiduously studied in ancient India Seismology also received due attention from the very early days. The ancient Indians observed the cause and effects of earthquakes and made attempts to explain the phenomenon. In the Ṛgveda there are many hymns pointing to the tremors of earth. It says that as Marut are held responsible for causing earthquakes. In Atharvaveda and in Sāmaveda, also contain references to earthquakes. In the Rāmāyaṇa and the Mahābhārata, allusions to the occurrence of earthquakes are mentioned. During the period of the Purāṇas, ancient Indians had acquired sufficient knowledge of volcanoes, volcanic eruptions and allied phenomena. When the mythical facts symbolically interpreted then there is sufficient ground to support that the mythical facts contained some scientific truths also. Viṣṇu Purāṇa gives the cause of earthquake and we find information about volcanic mountains in the Brahma, Matsya, Markaṇḍeya and Śivapurāṇa. The knowledge of earthquakes gleaned not only from the Vedas, Epic and Purāṇas, but also from our ancient astronomers like Garga, Vṛddhagarga and so on. Their explanations are a mixture of both astrological and scientific. Through this paper an attempt is made to interpret the old texts concerning natural phenomena and to know about the separate branch of Geology or Science.
Mental well-being has become a major concern in contemporary healthcare, prompting increasing recognition of holistic approaches that acknowledge the interconnectedness of the body, mind and consciousness. Āyurveda, the ancient Indian system of medicine, is founded upon the laws of nature and a well-defined philosophical framework that underpins its understanding of health and disease. Among the core principles of Āyurveda, the triguṇa theory is one such fundamental principle. It is a subject of metaphysics. In Āyurveda it has been utilized in framing its philosophical concepts as well as in formulating the applied aspect of human constitution, psyche, personality and in the treatment of psychological disorders. This paper explores the relationship between manas and the triguṇa and the influence of triguṇa on manas from the perspective of Āyurveda.
The Arthaśāstra of Kauṭilya, composed around the fourth century BCE, is one of the earliest and most important treatises on statecraft, administration, diplomacy, and military science in ancient India. It presents detailed principles of governance, security, intelligence, and warfare. Among its military concepts, Durga-vijaya (siege warfare) occupies an important place. Kauṭilya explains the construction, defence, and capture of forts through careful planning, intelligence gathering, diplomacy, espionage, blockade, and psychological warfare. He classifies forts according to their geographical features and emphasizes the importance of strong fortifications, proper resource management, and coordinated military operations for achieving victory. He also recommends the use of secret agents, deception, and alliances to weaken the enemy before launching a direct attack, showing a practical and systematic approach to warfare. The present paper examines the principles of siege warfare described in the Arthaśāstra and compares them with references from the epics and classical literature. It highlights the continuity of military thought preserved in classical Sanskrit literary texts.
The Saṁgītaratnākara of Śārṅgadeva has left an indelible mark on the field of musicology and beyond, influencing texts, traditions, and practices across centuries. The Saṁgītaratnākara is one of the most influential treatises in Indian musicology, bridging ancient traditions with medieval and modern developments which has influenced non-musical texts, and Indo-Persian traditions of later times. It has served as the primary reference for subsequent texts on musicology, including Saṁgītasudhā by Raghunātha and Saṁgītacintāmaṇī by Acārya Bṛhaspati. These works adopted and expanded Śārṅgadeva’s theories on svara, rāga, and tāla. Later scholars adapted the concepts in Saṁgītaratnākara to regional and contemporary needs, showcasing its flexibility. For example, the incorporation of deśī (regional) rāgas and tālas influenced both Hindustani and Carnatic traditions. Classical musicians still rely on its theoretical frameworks for interpreting rāgas and rhythmic cycles. The text’s detailed treatment of rasa (sentiment) and śruti (audible sound) inspired subsequent works on dramaturgy, linking music and movement with emotional expression through the nine rasas. Again, during the medieval period, Indian music interacted with Persian influences, resulting in a fusion of traditions. Concepts from the Saṁgītaratnākara found their way into Indo-Persian texts and Mughal-era works like Āīn-i-Akbarī enriching both traditions. The detailed exploration of rhythms, rāgas, and instruments in Saṁgītaratnākara helped shape musical forms in the Mughal courts and beyond. This paper examines Saṁgītaratnākara’s far-reaching impact in three main domains, viz., musicological treatises, non-musical texts, and Indo-Persian traditions. Its principles continue to guide musicians, ensuring its legacy remains integral to the evolution of Indian classical music.
Title: Some Aspects of Manuscriptology Editors: Dr. Manashi Sharma and Aniruddha Dutta Publisher: Manohari Devi Kanoi Girls' College, Dibrugarh, Assam First Edition: 2023 ISBN: 978-93-5967-933-4 Price: Rs. 280/- No. of pages: 155