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The focus of the present research is to reconstruct the original meaning of the culturally dense term Ved. dákṣiṇā / Pa. dakkhiṇā, which, in the late Vedic language, specifically means the gift due to the priest who officiates the rite in favour of a patron. The discussed data make it possible to postulate a com- pletely different meaning for this term in the early Vedic texts, where it is used to evoke an 'auspicious condition' prototypically proper to a successful leader, both as an effect of previous glorious deeds and as a possible cause of further prosperity. We propose that in the Vedic context this term should be translated as 'magnificence', in which we distinguish two facets, namely: a more abstract one, that is magnificence in potency, as a result of past merits and often associated to the gods' favour, and magnificence in action, i.e. the (sometimes material) outcome of such a condition. The latter may become the crucial ingredient of a simple devotional act of offering. Albeit with the expected differences, we find also in Pali sources a comparable emphasis on such an act of offering, in particular when addressed to a worthy recipient. Indeed, retrofitting the late meaning of dakṣiṇā/dakkhiṇā to the earlier cul- tural and linguistic stages leads to a miscomprehension of many relevant pas- sages and pivotal features of both Vedic and early Buddhist ancient religious and political ideology. This is why we dedicate the last part of the paper to investigating how this assumed notion of 'magnificence' matches with what we know about the most ancient Indo-Aryan societal forms and with what is assumed about the evolution of these forms. We hope in this way to be able to add a crucial element to the interpretation of the cultural dynamic at work between the Buddhist and Vedic cultures, a dynamic characterised by some unresolved tensions such as preservation versus innovation and identity con- struction versus syncretic strategies.

Els canvis dels últims anys, obliguen a repensar el model de societat. Es necessita una intervenció des de i per a la societat, amb la finalitat d'incentivar la Igualtat d'Oportunitats i la participació de tots, sigui quina sigui la seva condició social, tendència sexual, estatus econòmic, ideologia polílica o confessió religiosa, nivell cultural, etc. Aquesta realitat planteja noves demandes a les que cal donar resposta. No podem obviar l'exclusió que sofreixen diferents col·lectius, com el de les dones, en el que coexisteixen més dificultats per a fer front als reptes inherents al caràcter de la societat actual i que les situen en desavantatge pel que fa als homes. Incorporar aquesta filosofia d'intervenció pedagògico-social resulta un propòsit ambiciós i constitueix un ardu camí capa la consecució d'uns objectius i un model de societat més compromès amb els valors de ciutadania, igualtat i llibertat. ; Los cambios de los últimos años, obligan a repensar el modelo de sociedad. Se necesita una intervención desde y para la sociedad, con el fin de incentivar la Igualdad de Oportunidades y la participación de todos, sea cual sea su condición social, tendencia sexual, estatus económico, ideología política o confesión religiosa, nivel cultural, etc. Esta realidad plantea nuevas demandas a las que hay quedar respuesta. No podemos obviar la exclusión que sufren distintos colectivos, como el de las mujeres, en el que coexisten más dificultades para hacer frente a los retos inherentes al carácter de la sociedad actual y que las sitúa en una desventaja respecto a los varones. Incorporar esta filosofía de intervención pedagógico-social resulta un propósito ambicioso y constituye un arduo camino hacia la consecución de unos objetivos y un modelo de sociedad más comprometido con los valores de ciudadanía, igualdad y libertad. ; Changes in recent years have forced us to rethink our model of society. Intervention both 'by' and 'for" society is required if we are to foster equal opportunity and universal participation, irrespective of social status, sexual orientation, economic standing, political ideology and religious faith, cultural level. etc. New demands need new responses. We can no longer ignore the exclusion affecting some social groups. Women, for example, suffer more than their fair share of problems in facing the challenges inherent in a society that places them ar a disadvantage compared with men. By introducing this kind of philosophy with its pedagogical-social intervention, we are embarking on an ambirious, lengthy and difficult road rowards achieving objectives and a model of society more committed to the values of citizenship equality and freedom.