Table of Contents
Title Page
Copyright Page
PREFACE:
CHAPTER 1 - INTRODUCTION: WORKINGWITH AVAILABLE LIGHT
CHAPTER 2 - TIME AND SPACE IN INDIA 50 Million to 50,000 BCE
CHAPTER 3 - CIVILIZATION IN THE INDUS VALLEY 50,000 to 1500 BCE
CHAPTER 4 - BETWEEN THE RUINSAND THE TEXT 2000 to 1500 BCE
CHAPTER 5 - HUMANS, ANIMALS, AND GODS IN THE RIG VEDA 1500 to 1000 BCE
CHAPTER 6 - SACRIFICE IN THE BRAHMANAS 800 to 500 BCE
CHAPTER 7 - RENUNCIATION IN THE UPANISHADS 600 to 200 BCE
CHAPTER 8 - THE THREE (OR IS IT FOUR?) AIMS OF LIFE IN THE HINDU IMAGINARY
CHAPTER 9 - WOMEN AND OGRESSES IN THE RAMAYANA 400 BCE to 200 CE
CHAPTER 10 - VIOLENCE IN THE MAHABHARATA 300 BCE to 300 CE
CHAPTER 11 - DHARMA IN THE MAHABHARATA 300 BCE to 300 CE
CHAPTER 12 - ESCAPE CLAUSES IN THE SHASTRAS 100 BCE to 400 CE
CHAPTER 13 - BHAKTI IN SOUTH INDIA 100 BCE to 900 CE
CHAPTER 14 - GODDESSES AND GODS IN THE EARLY PURANAS 300 to 600 CE
CHAPTER 15 - SECTS AND SEX IN THE TANTRIC PURANAS AND THE TANTRAS 600 to 900 CE
CHAPTER 16 - FUSION AND RIVALRY UNDER THE DELHI SULTANATE 650 to 1500 CE
CHAPTER 17 - AVATAR AND ACCIDENTAL GRACE IN THE LATER PURANAS 800 to 1500 CE
CHAPTER 18 - PHILOSOPHICAL FEUDS IN SOUTH INDIA AND KASHMIR 800 to 1300 CE
CHAPTER 19 - DIALOGUE AND TOLERANCE UNDER THE MUGHALS 1500 to 1700 CE
CHAPTER 20 - HINDUISM UNDER THE MUGHALS 1500 to 1700 CE
CHAPTER 21 - CASTE, CLASS, AND CONVERSION UNDER THE BRITISH RAJ 1600 to 1900 CE
CHAPTER 22 - SUTTEE AND REFORM IN THE TWILIGHT OF THE RAJ 1800 to 1947 CE
CHAPTER 23 - HINDUS IN AMERICA 1900 -
CHAPTER 24 - THE PAST IN THE PRESENT 1950 -
CHAPTER 25 - INCONCLUSION, OR, THE ABUSE OF HISTORY
Acknowledgements
CHRONOLOGY
GUIDE TO PRONUNCIATION AND SPELLINGOF WORDS IN SANSKRIT AND OTHERINDIAN LANGUAGES
ABBREVIATIONS
GLOSSARY OF TERMS IN INDIAN LANGUAGES AND NAMES OF KEY FIGURES
NOTES
BIBLIOGRAPHY: WORKS CITED AND CONSULTED
PHOTO CREDITS
INDEX
ABOUT THE AUTHOR
ALSO BY WENDY DONIGER
Siva, the Erotic Ascetic
The Origins of Evil in Hindu Mythology
Dreams, Illusion, and Other Realities
Splitting the Difference: Gender and Myth in Ancient Greece and India
TRANSLATIONS:
The Rig Veda
The Laws of Manu
and
Kamasutra
THE PENGUIN PRESS
Published by the Penguin Group
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First published in 2009 by The Penguin Press,
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Copyright © Wendy Doniger, 2009
All rights reserved
Acknowledgments for permission to reprint copyrighted works
appear on page 754.
Illustration credits appear on page 754.
Library of Congress Cataloging-in-Publication Data
Doniger, Wendy.
The Hindus : an alternative history / Wendy Doniger.
p. cm.
Includes bibliographical references and index.
eISBN : 978-1-101-02870-4
1. Hinduism—Social aspects—History. 2. Women in Hinduism—History.
3. Pariahs in Hinduism—History.
4. Hinduism—Relations. I. Title.
BL1151.3.D66 2009
294.509—dc22
2008041030
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KATHERINE ULRICH—student, friend, editor supreme—
and
WILL DALRYMPLE—inspiration and comrade in the good fight
INDIA’S MAJOR GEOGRAPHICAL FEATURES
INDIA FROM 2500 BCE TO 600 CE
INDIA FROM 600 CE TO 1600 CE
INDIA FROM 1600 CE TO THE PRESENT
PREFACE:
THE MAN OR THE RABBIT
IN THE MOON
AN ALTERNATIVE HISTORY
The image of the man in the moon who is also a rabbit in the moon, or the duck who is also a rabbit, will serve as a metaphor for the double visions of the Hindus that this book will strive to present.
Since there are so many books about Hinduism, the author of yet another one has a duty to answer the potential reader’s Passover question: Why shouldn’t I pass over this book, or, Why is this book different from all other books? This book is not a brief survey (you noticed that already; I had intended it to be, but it got the bit between its teeth and ran away from me), nor, on the other hand, is it a reference book that covers all the facts and dates about Hinduism or a book about Hinduism as it is lived today. Several books of each of those sorts exist, some of them quite good, which you might read alongside this one.1 The Hindus: An Alternative History differs from those books in several ways.
[TOP] The Mark on the Moon, [MIDDLE] Wittgenstein’s Duck/ Rabbit, and [BOTTOM] The Rabbit in the Moon
First, it highlights a narrative alternative to the one constituted by the most famous texts in Sanskrit (the literary language of ancient India) and represented in most surveys in English. It tells a story that incorporates the narratives of and about alternative people—people who, from the standpoint of most high-caste Hindu males, are alternative in the sense of otherness, people of other religions, or cultures, or castes, or species (animals), or gender (women). Part of my agenda in writing an alternative history is to show how much the groups that conventional wisdom says were oppressed and silenced and played no part in the development of the tradition—women, Pariahs (oppressed castes, sometimes called Untouchables)—did actually contribute to Hinduism. My hope is not to reverse or misrepresent the hierarchies, which remain stubbornly hierarchical, or to deny that Sanskrit texts were almost always subject to a final filter in the hands of the male Brahmins (the highest of the four social classes, the class from which priest
s were drawn) who usually composed and preserved them. But I hope to bring in more actors, and more stories, upon the stage, to show the presence of brilliant and creative thinkers entirely off the track beaten by Brahmin Sanskritists and of diverse voices that slipped through the filter, and, indeed, to show that the filter itself was quite diverse, for there were many different sorts of Brahmins; some whispered into the ears of kings, but others were dirt poor and begged for their food every day.
Moreover, the privileged male who recorded the text always had access to oral texts as well as to the Sanskrit that was his professional language. Most people who knew Sanskrit must have been bilingual; the etymology of “Sanskrit” (“perfected, artificial”) is based upon an implicit comparison with “Prakrit” (“primordial, natural”), the language actually spoken. This gives me a double agenda: first to point out the places where the Sanskrit sources themselves include vernacular, female, and lower-class voices and then to include, wherever possible, non-Sanskrit sources. The (Sanskrit) medium is not always the message;a it’s not all about Brahmins, Sanskrit, the Gita. I will concentrate on those moments within the tradition that resist forces that would standardize or establish a canon, moments that forged bridges between factions, the times of the “mixing of classes” (varna-samkara) that the Brahmins always tried—inevitably in vain—to prevent.
Second, in addition to focusing on a special group of actors, I have concentrated on a few important actions, several of which are also important to us today: nonviolence toward humans (particularly religious tolerance) and toward animals (particularly vegetarianism and objections to animal sacrifice) and the tensions between the householder life and renunciation, and between addiction and the control of sensuality. More specific images too (such as the transposition of heads onto bodies or the flooding of cities) thread their way through the entire historical fabric of the book. I have traced these themes through the chapters and across the centuries to provide some continuity in the midst of all the flux,2 even at the expense of what some might regard as more basic matters.
Third, this book attempts to set the narrative of religion within the narrative of history, as a linga (an emblem of the god Shiva, often representing his erect phallus) is set in a yoni (the symbol of Shiva’s consort, or the female sexual organ), or any statue of a Hindu god in its base or plinth (pitha). I have organized the topics historically in order to show not only how each idea is a reaction to ideas that came before (as any good old-fashioned philological approach would do) but also, wherever possible, how those ideas were inspired or configured by the events of the times, how Hinduism, always context sensitive,3 responds to what is happening, at roughly the same moment, not only on the political and economic scene but within Buddhism or Islam in India or among people from other cultures entering India. For Hinduism, positioning kings as gods and gods as kings, seldom drew a sharp line between secular and religious power. In recent years a number of historians of religions, particularly of South Asian religions, have contextualized particular moments in the religious history of the subcontinent.4 This book attempts to extend that particularizing project to the whole sweep of Indian history, from the beginning (and I do mean the beginning, c. 50,000,000 BCE) to the present. This allows us to see how certain ongoing ideas evolve, which is harder to do with a focus on a particular event or text at a particular moment.
This will not serve as a conventional history (my training is as a philologist, not a historian) but as a book about the evolution of several important themes in the lives of Hindus caught up in the flow of historical change. It tells the story of the Hindus primarily through a string of narratives. The word for “history” in Sanskrit, itihasa, could be translated as “That’s what happened,” giving the impression of an only slightly more modest equivalent of von Ranke’s phrase for positivist history: “Wie es [eigentlich] gewesen ist” (“The way it [really] happened”). But the iti in the word is most often used as the Sanskrit equivalent of “end quote,” as in “Let’s go [iti],” he said. Itihasa thus implies not so much what happened as what people said happened (“That’s what he said happened”)—narratives, inevitably subjective narratives. And so this is a history not of what the British used to call maps and chaps (geography and biography) but of the stories in hi-story. It’s a kind of narrative quilt made of scraps of religion sewn in next to scraps of social history, a quilt like those storytelling cloths that Indian narrators use as mnemonic devices to help them and the audience keep track of the plot. The narrator assembles the story from the quilt pieces much as the French rag-and-bones man, the bricoleur, makes new objects out of the broken-off pieces of old objects (bricolage).5
Like any work of scholarship, this book rests on the shoulders of many pygmies as well as giants. I have kept most of the scholarly controversies out of the text, after laying out the rules of the game in these first two chapters of methodological introduction and in the pre-Vedic period (chapters 2 through 4), which might stand as paradigms for what might have been done with all the other chapters, as well as a few other places where the arguments were so loony that I could not resist the temptation to satirize them. Many a “fact” turns out, on closer inspection, to be an argument. There is another story to be told here: how we know what we know, what we used to believe, why we believe what we believe now, what scholars brought up certain questions or gave us the information we now have, what scholars now challenge that information, and what political factors influenced them. Those arguments tell a story that is interesting in itself but to which I merely allude from time to time. I also write in the shadow of a broad scholarship of theories about religion and history, and I will keep that too out of the text. I have tried to avoid setting my opinions against those with whom I disagree or using them as fall guys, beginning an argument by citing the imagined opponent. I have, rather, simply presented each subject in what I believe to be the best scholarly construction, in order to concentrate on the arguments about it within the Hindu texts themselves.
Many crucial questions remain unanswered, and I hope that this book will inspire some readers to go back to the sources and decide for themselves whether or not they agree with me. The relevant materials can be found in the bibliography as well as in the notes for each chapter, which will also provide browsing material for those readers (I confess that I am one of them) who go straight to the back and look at the notes and bibliography first, reading the book like Hebrew, from right to left, to see where the author has been grazing, like dogs sniffing one another’s backsides to see what they have eaten lately.b
SANSKRITIZATION, DESHIFICATION, AND VERNACULARIZATION
Sanskrit texts from the earliest period assimilated folk texts that were largely oral and composed in languages other than Sanskrit, vernacular languages. But even in the Vedic age, Sanskrit was not what has been called a kitchen language, c not the language in which you said, “Pass the butter.”6 (Actually, Brahminsprobably did say, “Pass the butter,” in Sanskrit when they put butter as an oblation into the fire in the course of the sacrifice, but those same Brahmins would have to have known how to say it in another language as well, in the kitchen.) At the very least, those male Sanskritists had to be bilingual in order to talk to their wives and servants and children.d It was through those interactions that oral traditions got their foot in the Sanskrit door. Henry Higgins, in George Bernard Shaw’s Pygmalion, is said to be the author of Spoken Sanskrit, and many priests and scholars can speak Sanskrit, but no one ever spoke only pure Sanskrit. Sanskrit and oral traditions flow back and forth, producing a constant infusion of lower-class words and ideas into the Brahmin world, and vice versa.
It must have been the case that the natural language, Prakrit, and the vernaculars came first, while Sanskrit, the refined, secondary revision, the artificial language, came later. But South Asianists often seem to assume that it is the other way around, that the dialects are “derived from Sanskrit,” because Sanskrit won the race to the archives and was the first to be written
down and preserved, and we only encounter vernaculars much later. So we say that Sanskrit is older, and the vernaculars younger. But Sanskrit, the language of power, emerged in India from a minority, and at first its power came precisely from its nonintelligibility and unavailability, which made it the power of an elite group.7 Walt Kelly’s Pogo used to use the word “Sam-skrimps” to describe highfalutin double-talk or manipulative twaddle. Many Euro-Americans mispronounce it “Sanscript,” implying that it is a language without (sans) an (intelligible) script, or “Sand-script,” with overtones of ruined cities in the desert or a lost language written in sand.
The sociologist M. N. Srinivas, in 1952, coined the useful term “Sanskritization” to describe the way that Vedic social values, Vedic ritual forms, and Sanskrit learning seep into local popular traditions of ritual and ideology (in part through people who hope to be upwardly mobile, to rise by imitating the manners and habits, particularly food taboos, of Brahmins, and in particular avoiding violence to animals).8 Indian society, in this view, is a permanent floating game of snakes and ladders (or, perhaps, snakes and ropes, recalling that Vedantic philosophers mistake snakes for ropes and that you can climb up on ropes in the Indian rope trick), which you enter in a state of impurity, gradually advancing over the generations toward the goal of Brahminical purity, trying to avoid the many pitfalls along the way.9 Tribal groups (Bhils, Gonds, etc.) might undergo Sanskritization in order to claim to be a caste, and therefore, Hindu.10
But the opposite of Sanskritization, the process by which the Sanskritic tradition simultaneously absorbs and transforms those same popular traditions, is equally important, and that process might be called oralization, or popularization, or even, perhaps, Deshification (from the “local” or deshi traditions) or Laukification, from what Sanskrit calls laukika (“of the people” [loka]). Let’s settle on Deshification. The two processes of Sanskritization and Deshification beget each other. Similarly, through a kind of identificatio brahmanica,11 local gods take on the names of gods in Sanskrit texts: Murukan becomes Skanda, a kind of Sanskritization, while at the same time there is an identificatio deshika, by which Sanskrit gods take on the characteristics of local gods, and to the people who worship Murukan, it is Murukan who is absorbing Skanda, not the reverse. “Cross-fertilization” might be a good, equalizing term for the combination of the two processes.
The Hindus Page 1
