<p>As scientific understanding continues to expand, several researchers and scholars are taking a closer look at ancient knowledge systems, particularly Hinduism and finding surprising parallels. From cosmology to mathematics and medicine, concepts rooted in Hindu philosophy are now being seen through a new lens.</p><h3><strong>Cosmology and the Expanding Universe</strong></h3><p>In 1929, Edwin Hubble's observation that the universe is expanding changed the course of modern astronomy. However, references to an ever-expanding and contracting cosmos appear much earlier in Hindu texts such as the Rig Veda. These texts describe the universe as cyclic, a concept now gaining attention in theoretical physics. Similarly, ideas such as multiple universes and non-linear time once considered speculative, are found in scriptures like the Bhagavata Purana, and align with emerging scientific theories in quantum mechanics and cosmology.</p><h3><strong>Mathematics Embedded in Spiritual Thought</strong></h3><p>India's contributions to mathematics are well-documented. The concept of zero, the decimal system, algebra, and trigonometry were all developed by Indian scholars centuries before their appearance in the West. Hinduism, however, connects these mathematical ideas to broader philosophical principles. Sacred diagrams like the Sri Yantra exhibit geometric complexity that researchers now link to mathematical patterns, including the Fibonacci sequence. Scholars argue that this integration of numbers with metaphysical concepts reflects a worldview where science and spirituality are not in conflict, but complementary.</p><h3><strong>Ayurveda and the Human Body</strong></h3><p>Ayurveda, the traditional Indian system of medicine, was often dismissed by modern science as unempirical. Today, that perception is changing. Contemporary research in neuroscience, gut health, and mental well-being increasingly supports principles found in Ayurvedic texts. Ideas such as the link between digestion and mental health, the regulation of emotional states through breath, and the classification of food as a form of biological information are now topics of global scientific interest.</p><h3><strong>Karma and the Laws of Causality</strong></h3><p>The Hindu concept of karma, where every action leads to a consequence is frequently compared to Newton’s third law of motion. While the comparison is not exact, both frameworks emphasize causality. Researchers studying ethics, behavioral science, and systems theory note that the principle of actions leading to predictable outcomes reflects a logical, structured worldview.</p><h3><strong>Reevaluating the Intersection of Science and Religion</strong></h3><p>Hinduism does not claim to be a scientific framework in the conventional sense. Instead, it presents itself as a system of inquiry—encouraging reflection, observation, and experiential learning. Its adaptability over time, combined with its integration of philosophical and empirical ideas, positions it uniquely in today’s discourse about the relationship between science and religion.</p><p>As scientific disciplines continue to evolve, they are finding resonance with ideas long present in Hindu thought. This has led some researchers to suggest that modern science may not be uncovering new truths, but rather reconnecting with knowledge systems that have existed for centuries. Whether this indicates a convergence or coincidence remains an open question—but the dialogue between ancient thought and contemporary science is likely to continue.</p>

India's contributions to mathematics are well-documented. The concept of zero, the decimal system, algebra, and trigonometry were all developed by Indian scholars centuries before their appearance in the West.

As scientific understanding continues to expand, several researchers and scholars are taking a closer look at ancient knowledge systems, particularly Hinduism and finding surprising parallels. From cosmology to mathematics and medicine, concepts rooted in Hindu philosophy are now being seen through a new lens. Cosmology and the Expanding Universe In 1929, Edwin Hubble's observation that the universe is expanding changed the course of modern astronomy. However, references to an ever-expanding and contracting cosmos appear much earlier in Hindu texts such as the Rig Veda. These texts describe the universe as cyclic, a concept now gaining attention in theoretical physics. Similarly, ideas such as multiple universes and non-linear time once considered speculative, are found in scriptures like the Bhagavata Purana, and align with emerging scientific theories in quantum mechanics and cosmology. Mathematics Embedded in Spiritual Thought India's contributions to mathematics are well-documented. The concept of zero, the decimal system, algebra, and trigonometry were all developed by Indian scholars centuries before their appearance in the West. Hinduism, however, connects these mathematical ideas to broader philosophical principles. Sacred diagrams like the Sri Yantra exhibit geometric complexity that researchers now link to mathematical patterns, including the Fibonacci sequence. Scholars argue that this integration of numbers with metaphysical concepts reflects a worldview where science and spirituality are not in conflict, but complementary. Ayurveda and the Human Body Ayurveda, the traditional Indian system of medicine, was often dismissed by modern science as unempirical. Today, that perception is changing. Contemporary research in neuroscience, gut health, and mental well-being increasingly supports principles found in Ayurvedic texts. Ideas such as the link between digestion and mental health, the regulation of emotional states through breath, and the classification of food as a form of biological information are now topics of global scientific interest. Karma and the Laws of Causality The Hindu concept of karma, where every action leads to a consequence is frequently compared to Newton’s third law of motion. While the comparison is not exact, both frameworks emphasize causality. Researchers studying ethics, behavioral science, and systems theory note that the principle of actions leading to predictable outcomes reflects a logical, structured worldview. Reevaluating the Intersection of Science and Religion Hinduism does not claim to be a scientific framework in the conventional sense. Instead, it presents itself as a system of inquiry—encouraging reflection, observation, and experiential learning. Its adaptability over time, combined with its integration of philosophical and empirical ideas, positions it uniquely in today’s discourse about the relationship between science and religion. As scientific disciplines continue to evolve, they are finding resonance with ideas long present in Hindu thought. This has led some researchers to suggest that modern science may not be uncovering new truths, but rather reconnecting with knowledge systems that have existed for centuries. Whether this indicates a convergence or coincidence remains an open question—but the dialogue between ancient thought and contemporary science is likely to continue.

<p>India's contributions to mathematics are well-documented. The concept of zero, the decimal system, algebra, and trigonometry were all developed by Indian scholars centuries before their appearance in the West.</p>

Ancient knowledge, modern evidence: Is Hinduism rooted in science? Here's what scholars are finding

<p>In 992 AD, a bust of high energy cosmic rays from the sun that was absorbed and stored by trees in the earth has helped pinpoint the Viking’s presence in North America to the exact year.&nbsp;</p>

<p>A new type of dating technique using a long-ago solar storm as a reference point has revealed that the settlement was occupied in 1021 AD in North America, exactly a millennium ago and 471 years before the first voyage of Columbus. The technique was used on three pieces of wood cut for the settlement, all pointing to the same year.</p>

<p>The new dating method relies on the fact that solar storms produce a distinctive radiocarbon signal in a tree’s annual growth rings. It was known there was a significant solar storm in 992 AD.</p>

<p>The Viking voyage represents multiple reference points for humankind. The settlement offers the earliest-known evidence of a transatlantic crossing. It also marks the place where the globe was finally encircled by humans, who thousands of years earlier had trekked into North America over a land bridge that once connected Siberia to Alaska.</p>

<p>“Much kudos should go to these northern Europeans for being the first human society to traverse the Atlantic,” geoscientist Michael Dee of the University of Groningen in the Netherlands, who led the study published on Wednesday in the journal Nature, told the Guardian.</p>

<p>“I think it is fair to describe the trip as both a voyage of discovery and a search for new sources of raw materials. Many archaeologists believe the principal motivation for them seeking out these new territories was to uncover new sources of timber, in particular. It is generally believed they left from Greenland, where wood suitable for construction is extremely rare,” Dee said.</p>

<p>The Viking Age is traditionally defined as AD 793 to 1066, presenting a wide range for the timing of the transatlantic crossing.</p>

<p>Ordinary radiocarbon dating – determining the age of organic materials by measuring their content of a particular radioactive isotope of carbon – proved too imprecise to date L’Anse aux Meadows, which was discovered in 1960, although there was a general belief it was the 11th century.</p>

<p>The Vikings ventured through Europe, sometimes colonizing and other times trading or raiding. They possessed extraordinary boat-building and navigation skills and established settlements on Iceland and Greenland.</p>

<p><em>(With inputs from agencies)</em></p>


In 992 AD, a bust of high energy cosmic rays from the sun that was absorbed and stored by trees in the earth has helped pinpoint the Viking’s presence in North America to the exact year.

In 992 AD, a bust of high energy cosmic rays from the sun that was absorbed and stored by trees in the earth has helped pinpoint the Viking’s presence in North America to the exact year. A new type of dating technique using a long-ago solar storm as a reference point has revealed that the settlement was occupied in 1021 AD in North America, exactly a millennium ago and 471 years before the first voyage of Columbus. The technique was used on three pieces of wood cut for the settlement, all pointing to the same year. The new dating method relies on the fact that solar storms produce a distinctive radiocarbon signal in a tree’s annual growth rings. It was known there was a significant solar storm in 992 AD. The Viking voyage represents multiple reference points for humankind. The settlement offers the earliest-known evidence of a transatlantic crossing. It also marks the place where the globe was finally encircled by humans, who thousands of years earlier had trekked into North America over a land bridge that once connected Siberia to Alaska. “Much kudos should go to these northern Europeans for being the first human society to traverse the Atlantic,” geoscientist Michael Dee of the University of Groningen in the Netherlands, who led the study published on Wednesday in the journal Nature, told the Guardian. “I think it is fair to describe the trip as both a voyage of discovery and a search for new sources of raw materials. Many archaeologists believe the principal motivation for them seeking out these new territories was to uncover new sources of timber, in particular. It is generally believed they left from Greenland, where wood suitable for construction is extremely rare,” Dee said. The Viking Age is traditionally defined as AD 793 to 1066, presenting a wide range for the timing of the transatlantic crossing. Ordinary radiocarbon dating – determining the age of organic materials by measuring their content of a particular radioactive isotope of carbon – proved too imprecise to date L’Anse aux Meadows, which was discovered in 1960, although there was a general belief it was the 11th century. The Vikings ventured through Europe, sometimes colonizing and other times trading or raiding. They possessed extraordinary boat-building and navigation skills and established settlements on Iceland and Greenland. (With inputs from agencies)

Ancient solar storm confirms Vikings settled in North America exactly 1,000 years ago

<p>#MeToo has provided a global social platform for women to talk about sexual harassment, abuse and innuendos that every woman, perhaps all over the world, has undergone or felt, outside and sometimes inside home, and has more often than not, quietly accepted, especially in India because it is in our culture not to speak of such matters. And why? Tradition and mythology have idealised the &lsquo;Sati&rsquo;, &lsquo;Savitris&rsquo; of mythology, but in doing so has drawn a &lsquo;lakshmanrekha&rsquo; &ndash; boundaries that may not be crossed by women for fear of becoming tainted and, therefore, rejected.</p>

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<p>Indian mythology is full of tales of women, heroines in their own right and often, symbols of &lsquo;purity&rsquo; as defined by men, who faced abuse, harassment and punishment for acts for which not they, but men, sometimes their own husbands, were responsible. &nbsp;And who wrote these stories of yore? Men, of course.</p>

<p>Take the story of Ahalya, most beautiful of women, wife of Gautama Maharishi, lusted after by Indra, mythical God of lightning, thunder and rain and king of the Devas, the most referred deity in the Rig Veda, who took the form of her husband to make love to her. Gautama cursed her for being wanton and made her into a stone, from which she was released only after the foot of Rama, Purushottama, the highest among men and a Vishnu avatar, touched the stone.</p>

<p>And what of Rama? Sita, his wife, crossed the &lsquo;lakshmanrekha&rsquo; literally, to give alms to Ravana, who lusted after her and also wanted to teach Rama and his brother Lakshmana a lesson for cutting off his sister, Surpanakha&rsquo;s, nose (whose only crime was to be enamoured of Rama, to whom she proposed, and who made fun of her proposal and passed her on to Lakshmana, who also made fun of her and additionally, cut of her nose &ndash; this was also a case of #MeToo!).</p>

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<h5>Men&rsquo;s deceit is part of our mythical lore and this is clear in the case of both Ahalya and Sita.</h5>
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<p>He kidnapped Sita by posing as a hermit seeking alms, refusing to take the offerings unless she came across the drawn boundary. And well-bred Sita could not insult a Brahmin by refusing to do so. Men&rsquo;s deceit is part of our mythical lore and this is clear in the case of both Ahalya and Sita. But Sita remains &lsquo;pure&rsquo; because of Ravana, after all, turns out to be a gentleman who keeps her enclosed in a garden but refuses to take her against her will. But what of Rama, Vishnu&rsquo;s avatar? He wants proof of her fidelity and makes her go through an &lsquo;agnipariksha&rsquo;, literally, a trial by fire, and later, on the basis of doubts expressed by a washerman, a subject of Rama&rsquo;s kingdom who should not be denied in Ram rajya, banishes his pregnant wife, who apparently holds a lesser place in the scheme of statehood.</p>

<p>She gives birth to twins in exile and brings them up as a single mother under the protection of sage Valmiki, who teaches the sons the art of war as well as the fine arts. During Rama&rsquo;s Ashwamedha Yagna, they prove to be able sons of their father by capturing Rama&rsquo;s horse and defeating Rama and his three brothers. Getting to know the true identity of these young boy-warriors, Rama wants them back along with his wife, their mother. But Sita has had enough.</p>

<p>She prays to her earth mother, Bhoomidevi, of whom she was born, to take her back, and the earth opens to swallow Vaidehi, Sita &ndash;&lsquo; MeToo&rsquo; Sita would have said if she could speak. The same is true of Yagnaseni, Draupadi, proud wife of the five Pandavas, dusky beauty, who is pawned by Dharmaputra Yudhisthir in a game of dice with the Kauravas, dragged into court by her brother-in-law Dushyasana, and saved the ultimate shame of total public disrobement by Krishna, who adds yards to her robe, making it never-ending. But did any of the stalwarts of the Mahabharata &ndash; Dronacharya, Bhisma Pitama, Dhritarashtra, let alone her five warrior husbands, protest? No. #MeToo.</p>

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<h5>It is not surprising that &lsquo;chherna&rsquo; or sexual teasing, rape and women silently accepting abuse are engrained into popular films of every language, much appreciated and applauded by the male public.</h5>
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<p>And Krishna, the most revered God of the Hindu pantheon, who kept Draupadi&rsquo;s honour? There are many stories of his mischievous behaviour as a child which we indulgently smile at as part of his &lsquo;lila&rsquo;. Gods can do no wrong. But, has anyone thought about what adverse effect some of these stories may have on the minds of aberrant young males? The &lsquo;vastraharan&rsquo; story is well known &ndash; how Krishna stole the clothes of young &lsquo;gopis&rsquo; who were bathing and made them come out of the water nude, with their hands above their heads (which world over, is a symbol of surrender) before he returned their clothes.</p>

<p>While devotees will call this symbolic of total surrender to the sublime, some may think of it as voyeurism. While many things are symbolic in mythology, why are only women subjected to this test of self-surrender, why not men? It is argued that Krishna is the only man, all others are women, but that is not the way artists depict &#39;vastraharan&#39;.</p>

<p>Given this background of &#39;lakshmanrekhas&#39;, male deception, victimisation of women for no fault of theirs as well indulgence towards what would today be called eve-teasing, it is not surprising that &lsquo;chherna&rsquo; or sexual teasing, rape and women silently accepting abuse are engrained into popular films of every language, much appreciated and applauded by the male public. After all, our mythological lores are full of such incidents, and Krishna&rsquo;s lilas are indulgently smiled at. But does one realise the impact that this kind of popular culture can have on society? It can leave so many women writing #MeToo on their Facebook statuses, without much hope of a change in male behaviour.</p>


Indian mythological lores are full of sexual transgression incidents, and Krishna?s 'lilas' are indulgently smiled at.

#MeToo has provided a global social platform for women to talk about sexual harassment, abuse and innuendos that every woman, perhaps all over the world, has undergone or felt, outside and sometimes inside home, and has more often than not, quietly accepted, especially in India because it is in our culture not to speak of such matters. And why? Tradition and mythology have idealised the ‘Sati’, ‘Savitris’ of mythology, but in doing so has drawn a ‘lakshmanrekha’ – boundaries that may not be crossed by women for fear of becoming tainted and, therefore, rejected. Indian mythology is full of tales of women, who faced abuse, harassment and punishment for acts for which not they but men were responsible. × Indian mythology is full of tales of women, heroines in their own right and often, symbols of ‘purity’ as defined by men, who faced abuse, harassment and punishment for acts for which not they, but men, sometimes their own husbands, were responsible. And who wrote these stories of yore? Men, of course. Take the story of Ahalya, most beautiful of women, wife of Gautama Maharishi, lusted after by Indra, mythical God of lightning, thunder and rain and king of the Devas, the most referred deity in the Rig Veda, who took the form of her husband to make love to her. Gautama cursed her for being wanton and made her into a stone, from which she was released only after the foot of Rama, Purushottama, the highest among men and a Vishnu avatar, touched the stone. And what of Rama? Sita, his wife, crossed the ‘lakshmanrekha’ literally, to give alms to Ravana, who lusted after her and also wanted to teach Rama and his brother Lakshmana a lesson for cutting off his sister, Surpanakha’s, nose (whose only crime was to be enamoured of Rama, to whom she proposed, and who made fun of her proposal and passed her on to Lakshmana, who also made fun of her and additionally, cut of her nose – this was also a case of #MeToo!). Men’s deceit is part of our mythical lore and this is clear in the case of both Ahalya and Sita. × He kidnapped Sita by posing as a hermit seeking alms, refusing to take the offerings unless she came across the drawn boundary. And well-bred Sita could not insult a Brahmin by refusing to do so. Men’s deceit is part of our mythical lore and this is clear in the case of both Ahalya and Sita. But Sita remains ‘pure’ because of Ravana, after all, turns out to be a gentleman who keeps her enclosed in a garden but refuses to take her against her will. But what of Rama, Vishnu’s avatar? He wants proof of her fidelity and makes her go through an ‘agnipariksha’, literally, a trial by fire, and later, on the basis of doubts expressed by a washerman, a subject of Rama’s kingdom who should not be denied in Ram rajya, banishes his pregnant wife, who apparently holds a lesser place in the scheme of statehood. She gives birth to twins in exile and brings them up as a single mother under the protection of sage Valmiki, who teaches the sons the art of war as well as the fine arts. During Rama’s Ashwamedha Yagna, they prove to be able sons of their father by capturing Rama’s horse and defeating Rama and his three brothers. Getting to know the true identity of these young boy-warriors, Rama wants them back along with his wife, their mother. But Sita has had enough. She prays to her earth mother, Bhoomidevi, of whom she was born, to take her back, and the earth opens to swallow Vaidehi, Sita –‘ MeToo’ Sita would have said if she could speak. The same is true of Yagnaseni, Draupadi, proud wife of the five Pandavas, dusky beauty, who is pawned by Dharmaputra Yudhisthir in a game of dice with the Kauravas, dragged into court by her brother-in-law Dushyasana, and saved the ultimate shame of total public disrobement by Krishna, who adds yards to her robe, making it never-ending. But did any of the stalwarts of the Mahabharata – Dronacharya, Bhisma Pitama, Dhritarashtra, let alone her five warrior husbands, protest? No. #MeToo. It is not surprising that ‘chherna’ or sexual teasing, rape and women silently accepting abuse are engrained into popular films of every language, much appreciated and applauded by the male public. × And Krishna, the most revered God of the Hindu pantheon, who kept Draupadi’s honour? There are many stories of his mischievous behaviour as a child which we indulgently smile at as part of his ‘lila’. Gods can do no wrong. But, has anyone thought about what adverse effect some of these stories may have on the minds of aberrant young males? The ‘vastraharan’ story is well known – how Krishna stole the clothes of young ‘gopis’ who were bathing and made them come out of the water nude, with their hands above their heads (which world over, is a symbol of surrender) before he returned their clothes. While devotees will call this symbolic of total surrender to the sublime, some may think of it as voyeurism. While many things are symbolic in mythology, why are only women subjected to this test of self-surrender, why not men? It is argued that Krishna is the only man, all others are women, but that is not the way artists depict 'vastraharan'. Given this background of 'lakshmanrekhas', male deception, victimisation of women for no fault of theirs as well indulgence towards what would today be called eve-teasing, it is not surprising that ‘chherna’ or sexual teasing, rape and women silently accepting abuse are engrained into popular films of every language, much appreciated and applauded by the male public. After all, our mythological lores are full of such incidents, and Krishna’s lilas are indulgently smiled at. But does one realise the impact that this kind of popular culture can have on society? It can leave so many women writing #MeToo on their Facebook statuses, without much hope of a change in male behaviour.

#MeToo, say Sita and Savitri

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