India has a great tradition of philosophy and ancient seers have contributed a lot in the field of the many branches of the philosophy including metaphysics (Ontology), epistemology, ethics etc. Particularly Ontology is center of attraction when it defines god and universe.it is known as the deepest root of all Philosophy.It is always referred by discussion of Category. This category is intended to signify a metaphysical reality which is the underlying essence of existence. This paper deals with the concept of ontology and its problemsrelated to categories as available in traditional Indian Philosophy having special focus on Nyāya and Vaiśeṣika. The scope of the elaboration is limited up to popular NV treatises.

The present paper aims at expounding and examining the Roots of Āyurveda in Atharvaveda. The origin of Āyurveda is attributed to Atharvaveda where several diseases are mentioned with their treatments. Āyurveda traces its origins to the Vedas, which are the ancient Indian testimonials, give references into illness, cures and other health-related issues. The present paper attempts to highlights the Roots of Āyurveda in Atharvaveda

Ancient India has great tradition of philosophy and Indian thinkers have contributed a lot in the field of metaphysics and spirituality and thus it’s been the most prominent achievement of Hindu thinkers, but this richness is not only in metaphysics but also we get ample of material from original works on Indian philosophy dealing with Mental sciences like Psychology, Ethics, logic etc. Mental science, although, was never an independent branch of study for ancient Indian thinkers but in the course of advancing knowledge on metaphysics and spirituality they have made valuable contributions to describe issues related to various mental sciences. This research paper is an attempt to explore and find out the fact that how ancient Indian thinkers have analyzed different aspects of human psychology during their practice of self-realization and attaining spiritual enlightenment. This research is based on the study of relationship of Body & Mind and different states of consciousness mentioned in major Upaniṣads and their use as an instrument for motivation.

Present paper attempts to analyze the significance of a minor sacrificial place named Cātvāla in Vedic Śrauta rituals. Place is one of the five significant factors required for Śrauta rituals. Sacrificial field includes places of major importance and minor importance. It can be decided on the frequency of usage of such a place and myths interwoven thereby. Activities performed in or nearby Cātvāla and myths related to it throw light on its ritualistic as well as magico-religious value.

सामान्यतः व्युत्पत्ति की दृष्टि से देखा जाये तो मन का अर्थ मनन का साधन होता है। किन्तु मन केवल मनन का ही साधन नहीं है अपितु यह तत्त्व सम्पूर्ण ज्ञान की प्रक्रिया के मूल में रहता है, तथा सभी प्रकार के ज्ञानों में इसकी अनिवार्य उपयोगिता बनी रहती है। मानव जीवन में मन का विशिष्ट स्थान है। ‘मन एव मनुष्याणां कारणं बन्ध मोक्षयोः’ अर्थात् मन ही मनुष्यों के बन्धन तथा मोक्ष का कारण है, यह उक्ति भी यही चरितार्थ करती है। मानव की समग्र बाह्य चेष्टाओं के पीछे रहने वाली प्रेरक शक्ति मन है। मानव की जाग्रत, स्वप्न, सुषुप्ति और तुरीयावस्था भी मनोमूलक है। मन ही वह साधन है जिससे मनुष्य सोचता है, समझता है, तर्क करता है, इच्छा करता है, विविध वस्तुओं का अनुभव प्राप्त करता है। इन बौद्धिक अनुभवों के अतिरिक्त मनुष्य मन से प्रेम, क्रोध, लोभ आदि संवेगों का भी अनुभव करता है।भारतीय आस्तिक दार्शनिक चिन्तनधारा में मन को करण के रूप में स्वीकार किया गया है एवं आत्मा एवं शरीर से उसकी पृथक् सत्ता स्वीकार की गई है।वैशेषिक दर्शन की मनो-मान्यता का अद्वितीय एवं अमूल्य योगदान है कि सर्वप्रथम इसी दर्शन में ‘मन’ की सिद्धि वैज्ञानिक दृष्टिकोण से प्रस्तुत की गई है। वैशेषिक दर्शन में मन, शरीर, आत्मा और बाह्य इन्द्रियों से भिन्न एक निरवयव, स्वतन्त्र तथा नित्य द्रव्य है। निखिल ज्ञान का जनक मन, सुख-दुःख, इच्छा, राग-द्वेष तथा स्मृति प्रभृति आन्तरिक अनुभूतियों के साथ-साथ बाह्य इन्द्रियों के द्वारा ग्रहण किये जाने वाले भावों में भी सहायक है।