From Rigveda To Ramakrishna: A Sweeping Dharmic Retelling Of India’s Social History

A Dharmic Social History of India. Aravindan Neelakandan. BluOne Ink. Pages 764. Rs 999.

Aravindan Neelakandan’s, A Dharmic Social History of India, (2024) is dense, and a path-breaking book in two ways. 

First, it presents a bold challenge to the prevailing narratives and dominant colonial interpretations surrounding Indian society and its historical evolution. It confronts the “standard model" which posits that Indian social history is primarily a story of Brahminical imposition of birth-based stratification, interrupted only by fleeting reform movements. 

Second, it presents an alternative framework rooted in Hindu Dharma's inherent values and its dynamic engagement with social reality over millennia, emphasizing the roles of yajna and bhakti in fostering social inclusion. This is done without any denial or suppression of the factual accounts of social stagnation or bitter instances from the  20th century when traditional religious institutions opposed social inclusion.

The book advocates for a more nuanced and inclusive understanding of India's social history, grounded in Hindu Dharmic principles. 

The book starts with debunking Indian exceptionalism of caste. The first chapter establishes that birth-based social stratification is not unique to India, as it existed in most pre-modern societies. “The apparent egalitarianism seen today in the West has come at a great cost to entire humanity in terms of extreme misery... a transactional exchange in human suffering”, it says, attributing it to factors like colonization and slave trade. “The Indian Varna-Jati caste question has been studied either as problem or as a misunderstood system. But what has been overlooked is the way Indian culture addressed social stratification based on its own core values and its view of human nature as well as socio-ecological relations”, it laments (pp. 20-21). Unravelling this phenomenon is the premise and the stated purpose of the book. 

The need for an authentic Indian framework for social science, as advocated by J.B.S. Haldane and elucidated in detail by Nirmal Kumar Bose in his seminal work Cultural Anthropology is taken up next. With Purushartha as the guiding force for human goals and aspirations, Indian social culture has two components, according to Bose: “a temporal aspect characterized by social categories”, and a “fundamental core aspect rooted in spiritual yearning and the understanding of unity in diversity”. The core aspect has "consistently exerted influence over and instigated course corrections within the temporal aspect". Understanding this dynamic process in Indian history can help create the required decentralized framework, the book argues.

The relationship between the Vedic and Harappan civilisation in the context of social evolution is the topic taken up next in chapters three and four. The case for cultural continuity is well presented by citing compelling evidence from archaeological findings, ancestral DNA genetics and linguistic studies.

Questioning the colonial vilification of Jajmani system as feudal, hereditary, and exploitative, the author reinterprets it as a redistributive mechanism using Gandhian framework. He traces its origin to yajna, the ancient Vedic-Harappan fire sacrifice, as the word Jajman is derived from Yajamana, the performer of yajna. The author emphasizes that yagya in the Indian context is not merely a ritual, but a complete value system: 

“Apart from bringing together the different social groups, the Darshana behind Yajña also created the space to transform all activities into the variants of Yajña...  In agriculture, the field itself becomes Prithvi Mandala, Vedi, the altar. Thus, agriculture becomes Yajña. Fine arts, dance, drama, and all other activities become Yajña... This Yajña archetype behind every vocation has the potential to make all works sacred, and none defiled. This also means that social exclusion and social aristocracy can be challenged by such a value system whenever social stagnation leads them to inhuman proportions” (pp. 84). 

Proceeding further, the book re-evaluates core concepts of varna and jati in the Vedic context. It presents alternative interpretations found within Vedic texts themselves, such as the account in the Brihadaranyaka Upanishad which suggests an evolutionary origin of the varnas one after the other, in contrast to the well-known depiction of Purusha Sukta in which they emanate from the different limbs of the Cosmic Purusha. 

Presenting a nuanced viewpoint distinguishing Vedic society from Vedic values and vision, it narrates the episode of Rishi Kavasha Ailusha in the Aitareya Brahmana of the Rig Veda. The Rishi, born of a slave, is thrown away from a yajna into a desert, but in that moment of humiliation followed by deep contemplation, he is blessed by Saraswati, the goddess of the perennial river of wisdom and becomes a seer, a Mantra Drashta and is venerated by all the Rishis. “The episode holds a special place in the heart of India’s cultural heritage... it is a powerful statement against social exclusion and marginalisation”, says the author (pp. 97-98). 

The chapter “Lutheran Buddha and Buddhist Jerusalem” is satirically titled. It deconstructs the colonial re-construction of Buddhism as an anti-caste reform movement against the Vedic religion in the mould of the Protestant movement by Martin Luther in Europe.

It points out the references to "low birth" (‘Hīna Jāthi’) and "high birth" (‘Ukkāṭa Jāthi’) in early Buddhist literature and explains how the emphasis on absolute non-injury (ahimsa) and rigid moral codes, inadvertently led to the defilement of certain trades and communities and hastened the institutionalization of untouchability. The “Jerusalem” reference is to Bodh Gaya. That part explains how the Buddhist “othering” of Hindus was pioneered by British orientalists and the Sinhala Buddhists under their influence. 

Continuing the yajna theme, the author next takes up bhakti. “Bhakti seamlessly integrated the practice of Yajña, transforming it into an internal and societal ritual. Bhakti is portrayed as a remarkable civilizational endeavour aimed at rectifying any doctrinal corruption. It laid the foundation for future social movements in India, ranging from Khalsa to Gandhi”, he asserts.

To avoid the risk of this being misunderstood in reductionist terms, he further adds: “While social emancipation was not the primary objective of Bhakti, it inevitably brought about social liberation as a natural consequence with minimal or almost nil violence and sustained community elevation” (pp. 142). 

The significant role of Bhagavad-Gita as “harmonized continuation of Vedic Bhakti and Yajña” is explained next. The author traces the popularity of the Gita among the masses to the Marathi commentary of Sant Jnaneshvar in the 13th century, rebutting the views that attribute its “sudden popularity” to the modern age. 

He analyses the social emancipation dimension of Gita in the larger context of Mahabharata that includes texts like Vyadha Gita, the philosophical teachings of a butcher. 

Counter-arguments denying such dimension to Gita are taken up and rebutted in a scholarly manner, upholding the true spirit of “Varna based on Guna-Karma and not birth” and the emphasis on svadharma instead of kula or jati Dharma (pp. 147-169). 

Starting with “Bhakti, the Holistic Yajña Movement”, the next four chapters are dedicated to the detailed narratives of social emancipation through bhakti across different regions, schools and sects, starting from the medieval period all the way up to the 19th century. Just to give a few examples from this vast portion of the book:  

--The 12th-century Tamil Shaivite work, Periya Puranam, by Sekkilar, is highlighted as a forerunner for later Bhakti compendia, depicting and venerating Shiva devotees from diverse backgrounds, "from potters to Brahmins to fishermen to kings". 

--The Sri Vaishnava tradition is discussed in detail. Nammazhwar, traditionally considered to be from the Shudra varna, hailed as foremost among all the Azhwars and Sri Ramanuja’s message of Prapatti (surrender to the divine) uniting all bhaktas into one community, transcending caste barriers, are highlighted. 

--The Varkari tradition of Maharashtra with its great sages Jnaneshwar, Namdev, Tukaram, Eknath, Chokamela etc. is presented, with stirring passages from Maha Bhakta Vijayam, a text that describes the lives of these sages. The author has expressed his personal connection and piety to this text in the dedication page at the start, as it was introduced to him by his mother at an early age. 

--The highly impactful social emancipation aspects of Bhakti movements under Ramananda, Guru Ravi Das, Sri Pada Sri Vallabha Dattatreya, Chaitanya Mahaprabhu, Mahapurusha Sankara Deva and Satnami Sampradaya are brought out very well.  

How the archetype of the Vedic story of Kavasha Ailusha repeats itself in different forms in the life-story legends of many later day sages and saints is brought out beautifully, showing the continuity (pp. 316). Despite the factual history of these sants and sadhus bringing harmony and empowerment to all classes in the society, how the anti-sannyasis stereotypes against the sadhus of northern India was built up as part of the colonial and later Marxist historiography is pointed out with references (pp. 335-338). 

Along with the sages, the saga of Shudra kings is also highlighted under the section “Shudra: Spiritual Pride and Temporal Power”. The inscriptions of Prithwishwara of Velanadu Chola dynasty, Somanatha Dandanayaka, a general in the Hoysala dynasty, Singayya Nayaka etc. are cited (pp. 253-258).

Chapter 12 continues the same theme, with insightful portrayals of some of the significant Hindu socio-spiritual movements and personalities in the 19th century, like: 

--Iyya Vazhi of Ayya Vaikundar in Kanyakumari region of Tamil Nadu

--Vallalar Ramalinga Swamigal

--Arya Samaj of Swami Dayananda Saraswati

--Dola Palki movement in Uttarakhand (1920s)

--Sri Ramakrishna, Sarada Devi, Rani Rasamani, Swami Vivekananda 

--Chattampi Swamigal, Narayana Guru and Mahatma Iyyankali of Kerala 

The subsequent chapters give thorough analysis of the major Hindu social reform movements of the 20th century. Two detailed case studies are given which help understand the inner dynamics of Hindu society in the battle between forces of social stagnation and social emancipation.

--The Marriage Bill 1918 brought by Vithalbhai Jhaverbhai Patel legalizing inter-caste marriages (pp. 461-468)

--Temple entry: Gandhian Social emancipation in the 1930s (pp. 546-574)

Both these movements, culminating in legislative victories, are depicted as examples of spiritual-social renaissance. They demonstrated how individual moral conviction and organized social action, rooted in Dharmic values like Advaita and bhakti, could effectively challenge deeply entrenched social prejudices and inhibitions. The debates surrounding these issues underscored how colonial jurisprudence, by reinterpreting and codifying Hindu religious texts and customs, often inadvertently reinforced social stagnation. Despite facing opposition from traditionalists and manipulation by colonial powers, the success of these movements highlighted the inherent emancipatory potential within Hindu Dharma in the modern context. 

Maharishi Vithal Ramji Shinde, Shahu Maharaj, Sayajirao Gaekwad III, Kavya-Kantha Vasishta Ganapati Muni, Subramania Bharati, Swami Sahajananda of Tamil Nadu, “Neo-Buddhist Bodhisattva” Dr. Ambedkar, MC Rajah, Babu Jagajivan Ram, C Rajagopalachari, Swamis - Chidbhavananda of Tamil Nadu, Vipulananda of Sri Lanka and Agamananda of Kerala are some of the key personalities whose profound thoughts and actions form the bulk of the chapter titled “Dharma as Liberator”. The vibrant Tamil Advaita Vedanta tradition, not much known outside, is covered under the nicely titled section Non-Exclusive Network of Sankara Non-Dualism (pp. 586-593). 

The penultimate chapter “Karmic Fatalism versus Dharmic Entrepreneurial Action” is very well written. “Karma theory hinders the progress of the society by promoting fatalism and social inertia”, this academic view is contested citing strong counterpoints from economists like Gurcharan Das and Surendra Kaushik.  The profiles of illustrious South Indian businessmen like Gazulu Lakhminarasu Chetty and M.C. Madurai Pillai are given to bolster the argument. 

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All through the book, the author Aravindan Neelakandan demonstrates meticulous research by drawing on a vast array of sources spanning millennia and diverse fields, including extensive literary texts (Vedas, Upanishads, Puranas, Tamil literature, Marathi literature, etc.). He engages critically with established scholars and their interpretations, including those who perpetuate the "standard model". 

The writing is insightful and passionate. The author does not shy away from tackling controversial topics and directly addresses sensitive issues with intellectual honesty. He offers detailed explanations and contextualization, moving beyond simplistic summaries to provide a deep understanding of complex historical and philosophical concepts. 

The book's significance lies in its direct challenge to a deeply entrenched and often weaponized narrative that portrays Hinduism as inherently oppressive and responsible for India's social ills. By drawing extensively on primary sources and diverse historical events, it provides an alternative perspective that is both rooted in tradition and relevant to contemporary concerns.

For "perplexed Hindu youths", the book offers "ambrosia" by clarifying the true nature of Hindu Dharma concerning social inequalities and showcasing the historical contributions of saints, sages and leaders in uplifting the downtrodden. By exploring the inherent emancipatory potential within Hindu spirituality, it offers a vision of social justice achieved through harmony rather than conflict. It suggests that the path forward lies in following these examples, enabling Sanatana Dharma to "show the world how to attain maximum welfare for all people".