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The aim of this paper is to canvass the possibility of what a sociological study of the Purāṇas might be. That is, whether this be the view(s) of society presented in the Purāṇas or the social conditions which may have produced the genre and individual texts within it. I argue that there is a very clear intertextual relationship between the Purāṇas and the Mahābhārata, even where there are considerable narrative differences. On the one hand, I see the Purāṇas as partly being conservative and adaptive texts fully accepting the brahmanical view of society developed in the Mahābhārata. On the other hand, they seem to have also accepted the existence of a wide variety of social groups arising in the early centuries of the Common Era and their corresponding occupations. I also raise the question of the sociological implications of devotional practices, which are so dominant in the Purāṇas. Finally, I study a few chapters from the Mārkaṇḍeya Purāṇa, which, in the manvantara section, raises the possibility of varṇasaṃkara, gender relations, and the treatment of brahmins by members of other varṇas.

That the Himalaya contain the basins of major rivers, regulate regional climate, and harbor rich biodiversity and varied ecosystems is well known. The perennial waters and biodiversity are closely linked to the livelihoods of over a billion people. The Himalaya are stressed because of a burgeoning human population and the escalating pressures of deforestation; urbanization; hunting; overexploitation of forests; and, more recently, intensive dam building. The cumulative effects of these forces have led to biotic extinctions and an increased frequency of hazards threatening human lives, livelihoods, and property. However, there is largely no comprehensive account of these challenges facing the Himalaya. We review and discuss the importance of the Himalaya and the need for their conservation by exploring four broad themes: (1) geobiological history, (2) present-day biodiversity, (3) why the Himalaya are worth protecting, and (4) drivers of the Himalayan change. We suggest scientific policy interventions, a strengthening of institutions, and proactive institutional networking to reverse the trend.

This paper examines the compound brāhmaṇasacca in several Buddhist texts from the Pāli Canon, as well as in their Sanskrit and Chinese adaptations. This paper challenges previous analyses of this term, arguing that the Buddha may have reinterpreted its meaning as a metaphor. However, his followers, influenced by Brahminical orthodoxy, understood and transmitted it as a genitive tatpuruṣa: ‘the truth of the (authentic) Brahmin’—the Buddha. The philological analysis presented in this paper shows that the metaphor of the Buddha’s teachings as brāhmaṇasacca not only reflects his pragmatic approach to affirming the value of embracing the truth over identifying with a religious tradition, but also his followers’ desire to praise him as the supreme Brahmin. Commentators of the Canon described the Buddha as someone who had a complete understanding of ultimate reality (paramatthasacca). Consequently, he was considered the ultimate Brahmin authority, defined as omniscient, representing the ultimate truth for Brahmins. The Chinese versions of brāhmaṇasacca recall the Buddha’s teachings and present them as his Indian followers assumed them to be, as part of his realization of the ultimate truth, even when the cultural baggage of describing the Buddha as the supreme Brahmin decreased. This study reveals the intended meaning of the compound brāhmaṇasacca (AN ii 176) and how the Buddha’s metaphor was transmitted under the influence of Brahmanical religious culture over time.

When thinking of India, it is hard not to think of caste. In academic and common parlance alike, caste has become a central symbol for India, marking it as fundamentally different from other places while expressing its essence. Nicholas Dirks argues that caste is, in fact, neither an unchanged survival of ancient India nor a single system that reflects a core cultural value. Rather than a basic expression of Indian tradition, caste is a modern phenomenon--the product of a concrete historical encounter between India and British colonial rule. Dirks does not contend that caste was invented by the British. But under British domination caste did become a single term capable of naming and above all subsuming India's diverse forms of social identity and organization. Dirks traces the career of caste from the medieval kingdoms of southern India to the textual traces of early colonial archives; from the commentaries of an eighteenth-century Jesuit to the enumerative obsessions of the late-nineteenth-century census; from the ethnographic writings of colonial administrators to those of twentieth-century Indian scholars seeking to rescue ethnography from its colonial legacy. The book also surveys the rise of caste politics in the twentieth century, focusing in particular on the emergence of caste-based movements that have threatened nationalist consensus. Castes of Mind is an ambitious book, written by an accomplished scholar with a rare mastery of centuries of Indian history and anthropology. It uses the idea of caste as the basis for a magisterial history of modern India. And in making a powerful case that the colonial past continues to haunt the Indian present, it makes an important contribution to current postcolonial theory and scholarship on contemporary Indian politics.

In this article, I revisit a modern classic, a book that is often cited but rarely analyzed: A.P. Rana's Imperatives of Non-Alignment. Appearing in 1976, the book was a culmination of decade-long work and claimed to be the first attempt at IR theory from India. Rana was indeed from the first generation of scholars who engaged deeply with International Relation (IR) theory, and the book drew on a range of, sometimes contradictory, theoretical perspectives from Systems Theory to Realism to English School to Hindu Social Theory. In this intervention, I analyze this book and the corpus of Rana's writings with an attempt to contribute to two themes within IR. First, I show how caste plays a prominent role in Rana's thinking about Indian strategies of foreign policy behavior. His analysis makes a case for seeing nonalignment as a historical continuation of a Brahminical mode of balancing. Consequently, this article is also an effort to place caste as a central category of IR theorization from India. Secondly, I discuss the specific ways in which Rana's realism adapted to its Cold War context and advanced a redemptive vision of realism.

This article discusses the unique practice of many philosophers in classical India to write on several philosophical and religious systems, each time adopting a sympathetic point of view for a different tradition. The article describes the development of this phenomenon in the context of interreligious debates between Buddhists, Jains, and Brahmins in the course of three distinct historical periods, transitioning from pluralism about views to pluralism about philosophical systems and culminating in the ideal of sarva-tantra-sva-tantra, a polyvocal philosopher and a polymath. Contrary to such approaches as nihilism, agnosticism, skepticism, and dogmatism, pluralism about views and systems was an attempt to justify the acceptance of several competing schools of thought. The article demonstrates that varieties of pluralism about views and systems played a role in forming and broadening philosophical alliances to defeat religious rivals, but also enhanced the scholarly reputation of erudite thinkers capable of “proving and refuting any system by will.”

‘The dialogue between a cat and a mouse’ (Mārjāramūṣakasaṃvāda) is an animal fable used in the Mahābhārata to provide instruction in statecraft (nīti). This article argues that the Mahābhārata version of this tale must be based on an earlier soteriological allegory about a brahmin who provides spiritual liberation to a king in exchange for protection. The Mārjāramūṣakasaṃvāda abounds in terms and phrases that, in addition to their everyday meanings, have a technical or typical usage in the ascetic traditions of Ancient India. Moreover, the conversation between the cat and the mouse resembles that between a teacher and a disciple, rather than a discussion of a possible alliance between two kings. The hunter of the Mārjāramūṣakasaṃvāda can be identified with the Buddhist Māra. To support the plausibility of this soteriological reading, the article includes a discussion of Buddhist jātakas with a similar plot.

What did women's bodies in pre-colonial South Asia have to do with the birth of capitalism? South Asia's pre-colonial integration into a globally emerging, early modern capitalist order reached deep into the hinterland to transform both state and society in eighteenth-century Marwar. Driving the change was an emergent elite, consisting largely of merchants, that channelled its energies towards reshaping caste. Merchants, in alliance with Brahmans, used their influence upon the state to adjudicate the boundary between the ‘illicit’ and the ‘licit,’ generating in the process a typology and an archive of deviant sex. In the legal framework that generated this archive, women were configured as passive recipients of sexual acts, lacking sexual personhood in law. Even as they escaped legal culpability for ‘illicit’ sex, women experienced, through this body of judgments, a strengthening of male proprietary controls over their bodies. Alongside, the criminalization of abortion served as a means of sexual disciplining. These findings suggest that post-Mughal, pre-colonial state formation in South Asia intersected with global economic transformations to generate new sex-caste orders and archival bodies.

This article argues that the genealogy of modern anti-caste critique is incomplete without a contextualized and close reading of Jatibhed Viveksar, a nineteenth-century Marathi-language text written under the pseudonym Ek Hindu (‘One Hindu’ or ‘A Hindu’). One of the first lower-caste commentaries in the Marathi print-world, the treatise clearly departed from the earlier iterations of non-Brahman caste politics in western India and laid the groundwork for what later came to be known as the ‘anti-caste movement’. I demonstrate how Jatibhed Viveksar engaged with preceding expressions of caste politics in western India by disputing two commonly deployed concepts in early modern caste controversies: first, the received proscriptions against varna sankara (or the intermixing of castes) and, second, the idea that the Shudras were the progeny of the ‘moral failure’ of varna sankara. Ek Hindu argued that not just the Shudras, but the Brahmans too have mixed-caste ancestors and thus cannot claim purity of lineage. Moreover, the author wrested the Shudras from a constellation of negative meanings by deploying the ‘Aryan invasion narrative’; he represented them as indigenous heroes who were vanquished by the Aryan-Brahmans. The conceptual innovations, intellectual sources, and frames of thought mobilized by Jatibhed Viveksar have significantly shaped the common sense of the ensuing articulations of anti-caste politics.

This article explores the politicization of ethnicity in Nepal since 1990. In particular it looks at how ideas of indigeneity have become increasingly powerful, leading to Nepal becoming the first and—to date—only Asian country to have signed International Labour Organization Convention number 169 (hereafter ILO 169). The rise of ethnic politics, and in particular the reactive rise of a new kind of ethnicity on the part of the ‘dominant’ groups—Bahuns (Brahmans) and Chhetris (Kshatriyas)—is the key to understanding why the first Constituent Assembly in Nepal ran out of time and collapsed at the end of May 2012. This collapse occurred after four years and four extensions of time, despite historic and unprecedentedly inclusive elections in April 2008 and a successful peace process that put an end to a ten-year civil war.