The Hindus: An Alternative History

At least from the standpoint of the reviewer who before reading this work was for the most part unacquainted with the history of India, its study assisted to some degree in answering the following questions concerning Indian history and culture: 1. Why do many Western intellectuals who have an aversion for religion find themselves being sympathetic to Hinduism and Indian culture in general? 2. Why does the practice of Hinduism not instill the raising of large armies that cross borders to forcibly proselytize this religion on others who do not practice its tenets, such as commonly the case for Western religions such as Islam and Christianity? 3. Are Brahmins the rich, uppity individuals they are frequently imputed to be by those individuals (such as the reviewer) who have concentrated disdain for the caste system of India? 4. Indeed, what is really the origin of the caste system and are the members of each caste comfortable with their status or do they consider it burdensome and unfair? 5. What is really the origin of vegetarianism and what is the extent of bovine worship in India? 6. When historically did the concept of karma arise, and what motivated it as a belief structure in the minds of Hindus? 7. Does the Hindu religion have a proliferation of different sects as is the case for Western religions or is there a Hindu canon? The author does a fine job of answering these questions in this sizeable but interesting (and entertaining) book. There is no doubt that the author has some bias in her approach to the reporting of Indian history, but she is aware of this bias and reveals her agenda early on in the book. This involves setting the record straight on the role of women and “Pariahs” in developing Hinduism, and in revealing to what extent Brahmins were always sycophants to the ruling classes in India. The author however does not pull any punches when it comes to the Brahmins, who she describes as “misogynists” and “class-bound.” That Hindus can engage in violent intolerance is brought out throughout the book, and readers who imagine Hindus via the Hollywood-Gandhi-Johnny Quest point of view will probably be surprised by this. But the breaking down of reader prejudices about Hindus is perhaps the best reason for studying this book, and those readers who decide to finish it will be amply rewarded for their discipline, even though it is not burdensome to study it, thanks to the rich and sometimes biting dialog throughout the book. That being said, the author does not throw eggs at the reader or at Hindus, in spite of her having some thrown at her, as she alludes to early on in the book. But she does concentrate her attention on what she refers to as the “history of marginalized” Hindus, and not the “mainstream” ones. Her focus in this regard readily explains the subtitle of the book, and for those readers, such as the reviewer, who do not agree with the usual axiom that history = a history of kings and rulers, this approach is refreshing and one that should be emulated throughout the history profession. But the preservation of history through writing (and coinage) is typically done by kings and rulers, who of course emphasize their own contributions (if they be called that), and not those of the culture at large. So where does an historian go, particularly one who is concentrating on a part of the world where the oral tradition is predominant, to find information on the “history of the marginalized”? The author elaborates on this question in some detail, and points to texts such as the Upanishads as her starting point. And of course, the storytelling and myths, which proliferate throughout Indian history, must be distinguished from the history itself. The study of the impact of ideas goes hand in hand with the history of the ideas, but the former is harder to prove than the latter, and care must be taken not to impute the motivations for taking certain actions solely because ideas were part of the Zeitgeist of the time. The caste system was “regulated” by religion, the author argues, and if true this is not a surprise, since social hierarchies throughout history have been invented, manipulated, and “regulated” by religion. Kings, tyrants, and every form of despot have found religion convenient and useful for their ends, and they usually find willing supplicants to assist with their strategies and goals. In this respect, Hinduism has much in common with other religions, even though Western intellectuals typically impute to it a level of wisdom not found in Western religions. There are many surprises in store in this book for the reader not familiar with Hindu history: - The concept of reincarnation has its origins in the ancient Greeks, not the Hindus. - People from Africa were the first to settle India. - There is a flood myth in Hinduism, but it did does not have much intersection with the Biblical myth: only a fish to warn the “Indian Adam” Manu about a upcoming flood, and Manu builds a ship to save himself (all other creatures perished). - Hinduism, at least in the Upanishads, has a kind of “triadic” metaphysics: three “qualities of matter”, and only the numbers one and two appear (there is a third called “plural” that stands for all those numbers above the number three). - Loosely speaking, one may say that the “is-ought” problem of Western ethical philosophy is encapsulated in the Dharma, “which is the way things are and the way they ought to be.” - Just as in the Old Testament of the Bible, absurdly long lifetimes of people were part of the Ramayana, and the cities that Rama ruled are an analog of Eden, where “no one died at the wrong time”, “no living creatures got sick”, and no violation of dharma occurred. - India had its violent leaders, with Ashoka of northern India, characterized as both a brute and a repentant sinner after he viewed the carnage of march on Kalinga. - Hindus are forbidden by dharma to have contact with dogs, the latter of which are compared in the Mahabharata to “upwardly mobile Pariahs”. - The god Shiva is a gambler, according to the Artha-shastra texts, and also cheats at it (such lively gods deserve worship more than the Western ones). - Alcoholism and various other vices are viewed in the Mahabharata, not as “diseases” but as coming “outside the individual”. - Women are considered as “addictions” in the Dharma-Shastras, and should be “watched very carefully.” - Lest the Western reader believe that the Hindus are always compliant to social hierarchies, the author points to the bhakti movement as protesting against “Brahmin exclusivity.” - The somewhat lengthy discussion of the Tantra sheds light on the actual rituals that were practiced, and that some in the West consider abhorrent or unsanitary. - Readers will gain a deep appreciation of the current tensions between Hindus and Muslims, and historically between Buddists, Jainas, and Hindus. The British deservedly take some potshots from the author, and she includes some commentary on Hindus in the United States. The reader may walk away with the impression that those currently in the United States are faring well, but it remains to be seen whether Hinduism, even as the rich tapestry of ideas and practices that the author describes it in the book, will evolve as quickly as the Western religions under the onslaught of science and secularism. But if Hinduism survives pretty much in its current form, there is not much for those hostile to religion to fret about. Its history and the conduct of its practitioners lend credence to the idea that polytheism has a much calmer effect on the human psyche. It seems that when there are many gods and they sometimes fight amongst themselves, their worshippers act in the opposite manner. There seems to be no provocation from these gods for their worshippers to act violently. There seems to be no incentive for these worshippers to cross borders and engage in forced conversion.

Instead of just being a excellent history of Hinduism, this book is also a great book of Indian History. The author traces India's history from the period of the Indus valley Civilization to the the end of the British Raj in the 20th century. And what a story! Without any bias or cultural hangovers, the author provides a very neutral analysis of the development of Hinduism. However it is bound to provoke lot of criticism - especially from the religious groups. Further the emphasis of the author to the alternative voices (that of the women, lower castes etc) will also raise many hackles. However I found the book fascinating. One of the most impressive aspect of the book is the in depth coverage of the ancient Indian books like Mahabhartha, Ramayana, Arthsastra and Kamasutra and the influence of these books on each other. The influence of the religions like Buddhism, Jainism and Hinduism on one another during the centuries makes very interesting reading. It is amazing how the author has made what typically would be a dry subject into such an interesting narrative. And once in a while the author's sense of humor surfaces with a very apt witty comment. I enjoyed the footnotes also tremendously - one of the best being Longfellow's poem on King Trisanku. With over 700 pages, the book is meant for the serious reader. Also a good knowledge of Hinduism and India is essential to enjoy the book. A religious Hindu might find it difficult to handle the analysis of the texts and the actions their gods. But if you are really keen to learn more about India and Hinduism this book is one of the best. Now for some criticism - the Upanishads could have been covered in more detail; The Mughal period was rushed in a few pages; The chapter on 'Hinduism in America' seemed completely out of place. Ideally the book should have been divided into two - the first part stopping at around 1500 AD and the second part (if really needed - there are many books covering the period since then) from 1500 to present date. The influence of Hinduism on the rest of the world could be covered there (and not just America). I did not see a mention of M.T.Vasudevan Nair's 'Randamuzham' which is an alternative story of Mahabharatha (and more plausible). The author would have definitely found it very enjoyable and it would have been worth using in some places in the initial chapters. It is written in Malayalam - I am not sure if an English translation exists. An Indian version (in English) with the poems and quoted texts in sanskrit/hindi would be a great next step for 'The Hindus - an alternative history'.

This book is an excellent survey and analysis of a wide variety of Hindu practices and beliefs. I am a Hindu, and I find this book completely insightful, thorough, and very well researched. Contrary to the disingenuous "outrage" at it's publication, Doniger's book is actually both sympathetic and very open to Hindu sensibilities. Having read the entire volume, I can not for the life of me see what would ever make so many people pretend to be so offended. Most of the bad reviews on this site are telling straight up lies about the book, and I would ask the reader to notice that almost all of its bad reviews (as listed on this site) come from people who are NOT verified purchasers of the book. That speaks volumes; again, most of them are lying. Speaking frankly, the only thing that really caused this book to be banned in India is the inability of the BJP's most fanatical advocates to admit the truth which Dr. Doniger has outlined concerning their own violence in recent decades. Her book scrutinizes the politically charged lies that fueled the Ayodhya conflict; and militant, far-right factions in India bristle with dishonest rage at being called out by her. That is the real reason the book is banned in India, and why there are so many (dishonestly) bad reviews on it. It isn't that this book is poorly researched, because it is truly and amazing and very solid volume. It is that the reviewers have a political axe to grind, and do little to disguise that. What is even more sad is how wasted and self-defeating that rage actually is. Because this book is such an incredibly brilliant volume, with some amazing and surprising analyses. For example, Doniger is the first writer (that I know) to openly attribute the rise in the practice of suttee directly to the policies of the British Colonial Raj. Now, one reviewer on this site insists that there is "nothing surprising" in this book, but Dr. Doniger's analysis of Suttee does in fact surprise, because she is the first author (as far as i know) to root the rise in its practice to colonial policy. That's a surprising and insightful analysis. And students of religion are loosing out by not knowing about that. In that sense, it's really sad that other reviewers are making up lies out of whole cloth to discredit this book. But the fact is, for those who do buy it, you will not only have an wonderfully reliable archival resource, you will be surprised at how truly on-point it is with a wide variety of subjects. I may not always fully agree with all of Dr. Doniger's conclusions, but the sheer volume of data she has collected, and the honest, engaging conversations which she brings so masterfully to the forefront, make this book a must for any conscientious Hindu, and any student of religion.

This is one of most amazing books I have read on Hinduism. This is one of the most thoroughly researched books on Hinduism. The richness of reference material is breathtaking. Every argument Ms. Doniger makes is referenced and supported by established reference. I personally loved the book for its connectedness, academic rigor, and a viewpoint of Hinduism that is sometimes critical of it but always with an eye towards accuracy. This book challenges the accepted narrative of Hinduism that is promoted and propagated by media/TV/political parties and many other interested parties, but mainly folklore, TV serials and Amar Chitra Katha. Readers of this book, while criticizing the book, forget the premise of the book: Hinduism today is amalgam of various religious thoughts, practices, and beliefs of many religions that were/are practiced in India. I have read most of the comments here, denigrating the academic rigor of the book, calling author many names and what not. However, few, if any, have offered any counterpoints other than the folklore that they (we) heard while growing up. None of the negative comments here have actually cited a reference that is against any of the rich hypotheses in the book. I will cite one doha from Ramcharit Manas that goes to the heart of Hinduism and its views: ढोल गवार शूद्र पशु नारी, सकल ताड़ना के अधिकारी!! Now, you can interpret this anyway you want to. Many "supporters" of Hinduism would take the interpretation that supports their viewpoint. (There are umpteen benevolent interpretations of this on the Internet, so I would not waste anyone's time here). Wendy Doniger would very likely suggest that this be interpreted in the context of 15th century value system in India which may lead to a different inference that the most generous interpretation that it is accorded. Also, I recommend that readers read Mahabharat, Ramayana, the Vedas, the Puranas; also books on Indian history by Keay, DD Kosambi, Thapar and others to really enrich their understanding of Indian history which is different from history of Hinduism though both are intertwined. Folklore, while an important part of religion (mistaken many times for the Shruti system) is not intellectually valid for it lacks the rigor of the Shruti system of transferring the knowledge. Are there nits to pick in this book? Sure. I, for one, was slightly disappointed by somewhat flippant similes, examples, etc. that the editorial staff should have taken out given the gravity of the topic. I mean, one can find better examples than "Animal Farm" when trying to explain a concept of Hinduism. However, the fact remains that it is one of the most authoritative books on Hinduism that I have had the opportunity to read. My recommendation: Read the book with an open mind for what it offers and not for reinforcement of your preconceived beliefs that you are seeking from it. Thank you for reading. Swami Agnipath

The author is a noted scholar of Hinduism; and has written a comprehensive history of it; but it is tainted by her biases against the Hinduism of believers. She comes from a modern, liberal feminist, egalitarian ideology and dislikes Hindu history-- as she would the history of any religion on earth. The book has many useful insights but should be taken with a grain of salt.

Under pressure from the Indian courts, themselves lobbied by Hindutva nationalists, this book has been recalled by Penguin Press in India and the remaining copies will be destroyed. The accusation is that this book is disrespectful of Indian history and Hinduism. That is simply not true. Doniger clearly loves the Hindu tradition in all of its diversity. What the book does do is allow the voices of those often left out of Indian history--women, peasants, low caste people--be heard as an alternative to the nationalist Brahmin centered version of Hinduism that one finds in too many other sources. I am a professor of Religious Studies. I teach this book in my Introduction to South Asian religions along with Embree's, Sourcebook of the Indian Tradition because the two provide excellent counterpoint to each other. Do I agree with everything on every page of Doniger's book? No. Is it a brilliant alternative account that reveals aspects of the Indian tradition others miss. You bet. The right wing Hindu nationalists who are trashing this book are really upset that someone dares challenge their view as the only view. Banning and destroying books by academics is certainly not the answer. Which book will they ban next? I would also like to note that readers of these comments should not be overly swayed by the wave of one-star reviews that have appeared after the recent court case that effectively banned Professor Doniger's book in India. Many of them quote accusations made against the book from the internet and other sources but show little evidence of actually having read the book in its entirety. I have read it cover to cover and taught it in classes twice at the university level. It brings to light aspects about the role of women and low caste people in the Vedic texts that are lacking from earlier scholarship. And provides a counter point to new nationalist forms of discourse that claim to prove that, for example, a theory that the Vedic Aryan's were neither nomads nor from Central Asia but emerged full blown on India soil. Her nuanced discussion of that issue is worth the price of the book alone. What Hindu nationalists object to is Doniger's arguments that Hinduism is not a univocal tradtion and that India is not only a Hindu nation. Read it for yourself.

I have read the book from cover to cover, and am afraid that it has literally hundreds of factual errors that will be noticed by anyone who has even a mediocre knowledge of Indian history. Just to give a FEW examples (for chapterwise review, see hindureview.com/2010/04/02/%c2%91the-hindus-alternative-history%c2%92-prof-wendy-doniger-chapter-wise-review ): I. In the Map titled "India From 600 CE to 1600 CE" at the beginning of the book, at least four sites (Janakpur, Nagarkot, Mandu, Haldighati) are marked literally hundreds of miles from their correct geographical location. II. In the chapter XIX titled "Dialogue and Tolerance Under the Mughals", the errors would shame even a Graduate student of Medieval Indian history. E.g. 1) Doniger (on the title page of the chapter) says that Emperor Humayun ruled from 1530 - 1556 AD. Actually, he ruled from 1530-1540 and for a few months in 1556 AD. He lived in exile in the intervening years as he was deposed by Emperor Sher Shah Suri (who in turn was followed by several rulers before Humayun returned from Iran). 2) On page 532, she claims that Emperor Akbar moved his capital from Fatehpur Sikri to Delhi in 1586. In reality, he moved it to Lahore and then to Agra. And she has got the year wrong too! 3)On page 534, she claims that Emperor Akbar was saved by Hindus from a Muslim rival. In reality, it was his father Humayun who was saved by the Hindu King of Umerkot. Unless, she wants to term every instance of Hindus fighting in the Moghul army as a life saving event for Akbar. 4) On page 536, she claims that Mumtaz Mahal (whose tomb is the famous Taj Mahal) died during the birth of her 13th child. The correct fact is that she died during the birth of her 14th child. 5) On page 537, she claims that Emperor Aurangzeb started persecuting Hindus, Sikhs and Shiite Muslims in 1687. Actually, he started doing this several decades earlier, destroying numerous Hindu temples while he was the Governor of South India (even when he was a Prince, and before he became the ruler in 1658 AD) and getting the Sikh teacher Guru Tegh Bahadur beheaded (for his refusal to convert to Islam) more than a decade earlier. 6) On pages 537-538, she claims that the Sikh teacher Govind Singh was assassinated in 1708 while 'attending Emperor Aurangzeb'. In reality, Emperor Aurangzeb had died a year earlier in 1707 and Govind Singh was assassinated during the reign of his successor Emperor Bahadur Shah I. 7) On page 539, the author implies that 'Jahandah Shah' (sic!) became the ruler after Emperor Aurangzeb. In reality, Aurangzeb was succeeded by his son (and the father of Jahandar Shah, not Jahandah Shah) Emperor Bahadur Shah I. You can find such historically untenable statements page after page in her book. I have given a few examples from just 1 chapter because this review to you is not the appropriate medium to point out the errors in all chapters and pages of the book. To cap it all, she claims on page 446 that there is a controversy as to whether Mahatma Gandhi uttered 'Ram Ram' or 'Ram Rahim' when he fell to his assassin's bullets. In reality, the controversy is totally artificial (and largely non-existent) and is mainly encountered in agenda driven atheist or crackpot websites. His last words are said to have been "Hey Ram" and the same are inscribed on his 'Samadhi' (his memorial) in New Delhi. His followers sometimes say that he uttered 'Ram Ram'. Or her laughable claim (page 194n) that Gandhi's commentary on the Gita (a sacred Hindu scripture) was titled 'Asakti Yoga' (=The Science of Deep attachment - she even explains the word ungrammatically!) when in fact the title of Gandhi's work was 'Anasakti Yoga' (= Science of Non-Attachment). Surely this cannot pass for an 'alternative history' because this is just bogus fiction. Let me not even go into the racist and hateful tone of her chapters when she actually deals with Hinduism. Her claims that she loves the Hindu culture is like a Pedophile claiming that he 'loves' children.

An excellent history of Hinduism by a world famous Indologist who has written a very difficult subject in an understandable way. The depth of coverage is excellent which is a difficult achievement given the over whelming amount of material that is available. I bought the book to understand what happened in India 3 thousand years ago when the Vedas were fading and the new religions of Jainism and Buddhism were forming. This book covers that well. I took one star off because there was not enough depth in areas that I thought should have been covered in more detail. The era I am interested in is from 1000 BC to 500 BC which is the time that Hinduism formed. I had to fill in the blanks with my own research which was very difficult as I am not an Indologist. For example, why did Jainism and Buddhism begin at the time they did and why by Mahavira and Gautama who were princes not Brahmins? The answer is because the Vedic religion had become sorcery affordable only by the rich and overseen by the Brahmins. The common person was excluded, especially the Shudras. I stopped at page 444 at the end of chapter 15 because the material was getting too perverse. The author is unflinching in her presentation of events, which I admire, but I flinched. I recommend this book for anyone interested in the history of HInduism which is also the history of India.

A true work of scholarship that has so much for every practising Hindu to understand. For instance, who is an asura and who is a rakshasha? At a deeper level, the stratification within the religion and the hidden biases that permeate many myths are revealed.

The book arrived smelling heavily of incense which was amusing. However, I am divided as to content.Doniger's "history" is so subjective it is hard to evaluate. It is interesting and annoying and there are many gaps of convenience. That apart, the main problem is the style. The book is drowned in wordiness. If 20 words suffice Doniger will use 500. It is as if she was paid by the page not the content. For example on page 383, she writes a long and complex paragraph that could be resumed as "The Brahmins translated and transcribed the oral tradition to fit their own ends". Next time she could invest in a friendly editor and save the forests of the world.

I bought this book because it was recalled from the Indian market and, being a Hindu, the title attracted me. The author clearly loves her subject and has dedicated a lifetime researching it (I can't imagine there are many Americans with such an indepth knowledge of Sanskrit - more than most Indians, even the educated ones!). The content is very interesting and well organised. Simply, a very good read. Whilst I didn't necessarily agree with all the author's interpretations, I don't question her absolute right and authority in making them. The book brings a fresh angle to a complex and much interpreted subject and therefore provides many interesting insights and perspectives. Above all, it makes it clear that there is no ONE Hinduism or tradition of Hindu thought. As such, there is no one person or body of people who can claim all of Hinduism as their own. Those who have sought the banning of this book have done themselves and the Hindu tradition no favours at all. The very strength of the Hindu tradition has been its tolerance of different ideas and its ability to assimilate them from many sources. Shame on you narrow-minded "Hindus"! And shame on Penguin India for giving in to them. This book won't be enough on its own to understand Hinduism and its philosophies, but that is not the objective of the book. I believe, as the title suggests, it is intended to be an alternative and thought-provoking work. It certainly achieves that. A final word on writing style. The book is very clearly written, though I recommend having a good English dictionary to hand for the occasional words that are not in common use (probably not a problem for specialists in the field). At the opposite end of the spectrum, I found it refreshing how the author compared habits from India thousands of years ago with examples of modern American life (yes, the ubiquitous MacDonalds hamburger gets a mention!). A very down to earth approach.

Wendy Doniger's book is at once deeply engaged with textual details, historical sweep, theoretical concerns, and contemporary politics. She is scholarly, persuasive in her interpretations, especially bringing to light the suppressed presence of women, tribals, and untouchables, and witty, providing great reading pleasure and knowledge. Despite its obvious love of and dedication to the civilization of India, it is understandable that the Hindu fanatics would want to ban this excellent book and have successfully pressured Penguin to withdraw it. The book offers the challenge of substantial scholarship to their attempt to put Hinduism in a strait-jacket.

I had read about the supposedly scandalous nature of the book and was interested. Im sure the author has some good points oto make but it is very hard work to read. We have, as an example a paragraph discussing the meaning of PC (politically correct) and proposing, whimsically, other definitons around colonialism and finally ending with what I took to be a joke that in the UK it means Police Constable. Then there is a whole chapter on misinterpretations of historical indian findings with pages and pages of reasoning why we should question the established interpretations but finishing up with the admission that actually the established views are probably correct. Wendy Doniger seems to delight in word games and repeats no end of times her Rabbit/man in the moon thing which I found extraordinarily grating. Overall possibly an intersting read for people who have a huge amount of time and enjoy an converstaional style which wanders around and (although well referenced) refuses to get the the point.