Essay name: Glories of India (Culture and Civilization)
Author: Prasanna Kumar Acharya
This book, “Glories of India on Indian Culture and Civilization”, emphasizes the importance of recognizing distinct cultural traits across different societies. The historical narrative of Indian civilization highlights advancements in agriculture, medicine, science, and arts, tracing back to ancient times. The author argues for the need to understand the past to meaningfully engage with the present and future.
Page 300 of: Glories of India (Culture and Civilization)
300 (of 510)
External source: Shodhganga (Repository of Indian theses)
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PRACTICAL SCIENCES 267 Hindus
In Trikoṇamiti or trigonometry, the
discovered jya (sine), koti-jyä (co-sine), utkrama-jyā
(versed sine), of which there are tables as in Surya-
siddhanta (5th century) which was discovered in Europe
in the 16th century by Briggs. Bhaskaracharya in the
Lilavati explained the method to find out the length of the
sides of equilateral and equiangular triangle, quadrangle,
pentagon, hexagon, septagon, octagon and nine-sided
figure drawn within a circle in comparison with its
diameter. These exactly correspond to the modern
formula.
EUGENICS (KĀM A-ŚASTRA)
Kama is, generally but inaccurately, counted as
the third aim of civilized life, Dharma or Civil and
religious laws being the first, and Artha or economic
matters being the second. This false notion of com-
parative importance or precedence of the Hindu aim
of life is based on the assumption that the material
happiness was not the first consideration among the
Hindus. But from the archaeological remains of the
pre-vedic Mahenjodaro of about 3000 BC. it is clear
beyond doubt that more direct attention was paid to the
material progress, and comfort and convenience of house-
hold life than to the spiritual one. In the subsequent Vedic
period the same aim of life might have continued despite
the fact that the early Vedic hymns refer largely to
the spiritual life. Nothing short should be expected in
the Veda because the ultimate object of that literature
was a spiritual one. In the later Vedas, like the
Atharvan and in parts of Brahmanas and Sutras, how-
ever, more interest appears to have been taken in the
the material progress of life.
It is clearly stated that 'as Arthaśästra is intended
for kings and ministers, so Kama-sastra is studied by
Nāgarakas or citizens of taste who desire to practice
refinement and profit to the most by their knowledge
of all that is meant by Kama', not merely association
with women but also other desires which make the
home life and office life worth living. Women are also
expected "to study (the subject of kama) if they are
such as come into contact with gentlemen, the princes-
ses, and daughters of high officials." Moreover on the
general principle of Kama that "all's fair in love and
