BOOK REVIEW: INTERPRETING EARLY INDIA1

1
Sakshi Choudhar, 2nd year Law student, Maharashtra National Law University, Nagpur.
 TABLE OF CONTENT

Aims and objective.....................................................................................................3

Research methodology...............................................................................................3

Author Information....................................................................................................3

Introduction................................................................................................................4

Chapter-I....................................................................................................................4

Chapter-II...................................................................................................................6

Chapter-III..................................................................................................................8

Chapter-IV................................................................................................................10

Chapter-V.................................................................................................................12

Chapter-VI...............................................................................................................13

Summary of book....................................................................................................15

Comment and review on book................................................................................15

Comparative analysis..............................................................................................16

2 of 16
AIMS AND OBJECTIVES
This piece aims to have complete analysis of book.

Objectives:

1. To know what the book intends us to know.

2. To understand that why interpretation of history is important.
3. To find usefulness of book mentioned.

RESEARCH METHODOLOGY
It is recommended that this piece of work is completely review based on book interpreting early India by
Romila Thapar. It is completely self- interpretation after reading book mentioned. Interview, lectures and
other video lectures have been referred to understand the point of view and perspective of author of book.
Various internet sources are used for information of author of book to get prior knowledge about event and
texts mentioned. All the references were an authentic site of information.

AUTHOR INFORMATION

Romila Thapar is a well-known India-born historian. She is an

Emeritus Professor at the Delhi-based Jawaharlal Nehru
University. She's written a number of works that look at how
Indian history can be perceived and interpreted in different
ways. Her works give readers with a variety of beneficial
insights since they are accurate scholarship combined with
her mind-blowing analytical and critical talents. She is one of
the best historians who have made significant contributions to
the formation and reinterpretation of Indian history. Her focus
on religion and culture, as well as varied perspectives and popular ideas, can be viewed for readers informal

3 of 16
comprehension.2She was twice nominated for the Padma Bhushan, but she declined, stating that "she would
only accept honors from educational institutions for her work, but not a state award." 3. She was recently
honored with the coveted Lifetime Achievement Award by AutHer Awards 2021.4 Her work encourages us
to consider Hinduism's growth in modern culture.

INTRODUCTION

History is the transmission of information from one generation to the next. However, the authors, historians,
and the state's evolution all influence how that history is interpreted. The person who interprets it, the state
that writes it, and the readers who understand it are all separate things. It switches on and off. History is vast
to comprehend, so it is broken into precise revivals so that they might be comprehended quickly and
conveniently. While writing history, there are two perspectives that can be misrepresented: colonial history
and nationalist history, as every colony, not only European, but every state, has gone through.

To prove something from history, you must provide justification that is not only logical but also applicable
and, most importantly, instinctive, and you must do so with critical justification of your own to prove with
various perspectives and then give a conclusion based on your guesses, imagination, and instinct that you
believe will be applied. This book tells us about how Indian culture and traditions we follow at this
contemporary period is evolved from the past events. We will understand how the ideal society was
introduced and why do we try to come up with it and follow the same this book talks about different
perspectives a person should have when understanding history.

CHAPTER-I

(Ideology and the Interpretation of Early Indian History)

2
ROMILA THAPAR'S INTERVIEW TO HINDUSTHAN TIMES NEWSAPAPER DATED 09 MARCH
2005
3
ROMILA THAPAR'S INTERVIEW TO HINDUSTHAN TIMES NEWSAPAPER DATED 09 MARCH 2005
4
TIMES OF INDIA NEWS DATED ON 17 MARCH 2021 AT AUTHER AWARDS 2021
4 of 16
Interpretation of history necessitates an interest in history since it requires you to locate an ideological society
for a contemporary society that is too far removed from the present and with insufficient evidence to allow
for ideological argument. Due to India's past as a colony of European countries, the perspectives of early
ancient history, particularly British views, are influenced. The study of ancient history began in European
countries during the post-renaissance period, and then the study of ancient history in India began, with the
similarities in ideas of European ancient history serving as the foundation for Indian history. If it wasn't for
India, Europeans would have gotten in. The study of ancient history in Europe began in the post-renaissance
period, and subsequently the study of ancient history in India began, with the similarities in ideas of European
ancient history serving as the foundation for Indian history. If it wasn't for India, it would have piqued
European interest in Indian history. Biographies and chronicles were not taken into consideration. The
purpose of European writing history was to create a new historical tradition, and it was at this time that Indian
history changed its perspective on ancient history and changed its pattern, not only in India but also in other
nations. Indian history was primarily written and studied by orientalists and Indologists, but administrative
officers from the East India Company also studied Indian culture, traditions, law, society, and politics, though
not with the intent to rule. The officers were more interested in coalesced people and Sanskrit with Indian
culture. Later, several Indologists discovered Sanskrit as a source of resources from various European
societies, raising hopes of linguistic linkages between Indian and Indo-European societies. The "Theory of
Aryans"5is the most influential Indology theory. Briefly, it is stated that a group of Indo-Europeans arrived
in the northwestern region of the Indian subcontinent and conquered the indigenous population. These people
were known as Aryans, and they developed Vedic culture, which is the foundation of Indian culture. Racial
groups were represented by the four primary castes. There were diverse perspectives on the presence of
Aryans and non-Aryans, with upper castes being Aryans and lower castes being non-Aryans due to language
differences. Private property in land was prevalent in France and England, which was not seen in India during
the Mughal period. Karl Marx recognized the Asian form of production. Later on, the significance of religion
in Indian civilization is shown, with the bipolarity of spiritual culture contrasting with materialistic western
culture. This resulted in social and economic shifts. Missionaries attempted to convert social groups by
explaining colonial society's backwardness. Nationalist historians engaged in a heated dispute with them,
attempting to replace old theories with new ones in order to avoid the problems they had previously
encountered. The character of the questions is defined by nationalist ideology. Not only were the Aryan
theory and oriental despotism inapplicable, but they also urged generalization, which led to a re-examination
of views. Not only was the Aryan idea historical, but it was also archaeological, linguistic, and socio-
anthropological. The Vedic Aryan culture, which was the foundation of society, was superseded by the Indus

5
REFERED ARCHEOLOGY ONLINE; THE ARYAN INVASION: MYTH, FACTS THEORY/ ALSO; VEDIC SCIENCE AND HISTORY BY
SWAMI B. B. VISHNU IN CHAPTER 1.
5 of 16
Valley civilization. Archeological sites did not reveal the conquest that destroyed towns. Small groups
passing around communities demonstrated the Indus valley civilization's continuity. The existence of non-
Aryans was confirmed by linguistic research of Vedic Sanskrit. Later, the order began to be determined by
occupation and birthplace. The proto-Dravidian and Aryan calendars were discovered to be identical in terms
of the agricultural process throughout the year. It is effective in getting a group of prominent people to
embrace new terminology. As a result, the spread of Sanskrit was deemed reasonable, and the Mauryan
empire survived for a long time before succumbing to rival dynasties. Dharma Shastra, Artha Shastra, and
other socio-legal writings were followed as ideal social norms at the period. Various evidences were
discovered in which private property transfer contracts or agreements were established in which the transfer
of property from the authority to the acquired individual was specified. Despotism in the East was rejected
because the king's power should be superior. India had a centralized bureaucracy in which the state's Centre
was determined and villages were administered by panchayats... The Patali Putra was the Centre of state in
the Magadha kingdom, as can be seen. The king held complete control over the state, and his decisions were
final. However, at the time, monarchy was viewed as a form of divine adoration by the subjects of his society.
The king was seen as the state's sacred and divine power, and he was expected to make the best decisions for
his people. Although there was no urban core, archaeological sources revealed indications of early economic
activity. Because it was initially discovered in Pali and then Sanskrit, the combination of literary sources
seeded variation in the character of urbanization.

CHAPTER-II

(Durkheim and Weber on Theories of Society and Race Relating to Pre-colonial India)

This is the result of two sociologists' investigation into the understanding of early and modern India. It is a
historical projection from one period to the next. Anything that appears strange from a European perspective
was regarded as a relic of early Indian society and was admired for its historical veracity. Social institutions
from the past that had remained unchanged were regarded genuine, and they were preoccupied with early
Indian texts. The focus in India was entirely on caste, which is a unique element of Indian civilization. In
terms of dharma, caste, religion, and varna were the foundations of society. Though his writings were largely
on his discipline, he used Indian examples to make generalizations. He was worried about society, believing
in the origins of morals in society and one that was profane. Religion, on the other hand, must be felt before
it can be analyzed. Many pioneers used the phrase "sacrifices" when discussing Indian history and
demonstrating money for rites. It is supposed, and still believed, in India, that some religious practices for
6 of 16
problem solving have magical abilities. According to Durkheim, the Mahabharata is an ethological study in
which mythology focuses on notions and classifications of early Indian society in order to explain social
standards. The tripartite arrangement of social division, priest, soldier, and commoner, are stories about the
deity they believed in in Indo-European communities. Indian society would present a variety of sources that
sociologists had not looked at, which would be useful for a comparative study of the caste system. Weber,
on the other hand, used Indian material to connect industrial life with religion. He sought to create capitalism
in European society, which is why Indian material was employed for comparative analysis and application
of his hypothesis to the development of European capitalism. The late 19th and early 20th centuries saw
Indian pre-colonial material sources as a sophisticated and objectively ideal model. In Europe today, the
majority of the interpretations were found to be cognitive preconceptions. The material issue developed on
two levels. The first is the non-professional Indologists who was forced to employ translation. Terms should
be translated during that time period in order to provide accurate translations that aid in faultless
interpretation. In most cases, poor translation leads to erroneous interpretations and a plethora of
misconceptions. These translations are usually limited, and the translations are usually skewed toward the
government of British, and government reports on religion are usually translated. The methodical research
by European scholars began with Aryan ideas, which are connected due to comparable genesis, such as
language and race in Europe and Aryan and Dravidian, which are upper and lower castes in India. Aryans
were superior at first because they conquered, and this was enough for middle-class elites to refer to
themselves as Aryans from Europe. Weber's idea of India, especially of its past, with largely the one that was
prevalent in Europe a century ago. This was to be expected, but these ideas have since altered substantially.
This naturally would affect theories of explanation both then and now. Whereas his studies of Europe are
analytical and present, new ways of examining the subject. His study of India, by contrast, conforms in the
main too much of colonial writing, possibly because he had to rely largely on colonial writing in on India.
This has its indent limitations, and there is an element of asymmetry. Therefore, in his study of Europe and
his study of India. A historian's perspective inevitably begins by placing the book in historiographical context,
and inquiries about the sources consulted waivers. Sources were in the main documents that the British
colonial government put together, such as census reports. however, is to a far greater range of sources and to
their analytical readings, and these provide different interpretations. A frequent assumption in much of the
earlier rating was that the Orient was the other of Europe. It was legitimate to presume that India was
fundamentally different and to ask why this was so, but the answers were limited, as were the sources. Many
theories of explanation were being discussed, including those Marx and Weber both drew attention to the
absence of capitalism, but their explanations differed. Weber question emerged from his theory that the
Protestant ethic with this rationality was connected to the rise of capitalism in Europe. Therefore, the absence
of this ethic in Indian religion. Might account for the absence of capitalism in India. Marx's explanation had

7 of 16
to do with the internal contradictions in European Society subsequent to the decline of feudalism and the
transition to capitalism. For both of them the pre capitalist histories of Europe in India with dissimilar but for
different reasons. Yet neither used the same analytical methods for investigating both areas. The reading of
Indian history tended to be more cursory for a variety of reasons. Here the disbelief of language with race
equation was displayed. And the Aryan theory was accepted by middle classes in India. The caste society
was racial segregation that was based on color representation that were interpreted in texts and evidences also
found in Rigveda. In this chapter, author's spoke about various aspects that Weber and Durkheim Both had
regarding Indian caste and its society. Though their texts can give different. View for interpretation of Indian
history but the interpretation of both of the historians cannot be accepted as having a European view. to
interpret the Indian society which is full of traditions and diversely included with communities and different
religions with different Social, political and geographical conditions Capitalist society is hard to establish in
India and cannot be said backward because of the Conditions it has and customs it follows.

CHAPTER-III

(Imagined Religious Communities? Ancient History and the Modern Search for a Hindu
Identity)

In this chapter author speaks about Hinduism mostly but also compares Hindu religion with Buddhism
Jainism and Muslims and Christianity as well. As India was ruled by Hindu then by Muslims and by the
British, we can say that there were three different religious invasions in India and being the very first religion
in India there is very less evidence it is very hard to find the origin of Hinduism. The author starts 10 chapter
with communism in India which is almost impossible being very diverse and political actions having interest
and religious communities. It is found that starting with Hinduism there was only Brahmanism and
Sramanism. It was two communities that belong to same religion with different social status. They had same
rituals beliefs, God, philosophy and social norms. It was their social status that divided them. It was a Sanskrit
speaking society. It was not specific Hindu religion that existence society but different communities with
different social status that formed same religion with Brahmins at the top or dominating other communities.
Brahmins were most identified because of the ritual functions they work ship and common language Sanskrit.
The ceremony community converted itself in Buddhist and Jaina from denying the fundamentals of Brahmin
8 of 16
norms. As it is very well known that Buddhist doctrines were opposing Brahminical rituals most of the its
social observance can be e found from the Buddhist text. In this part of chapter, we will be e understanding
Brahminical structure of community e and functioning by comparing it with Buddhist text that opposed it.
We will also be knowing the devotional cult that was generic label bhakti that found a major religious
expression. Puranic tradition gods that emphasize complete loyalty to duty is similar to feudal loyalties that
is significance of bhakti cult. Earlier in the genius religion was God centered then man centered it insisted on
every worshiper being equal in eyes of deity. Then with arrival of Islam in India there were some ideas due
from Islam most of them were geographical be limited because of barrier of language but it was beginning
to the largest religious community. Worship of God like Krishna and Rama and other Hindu gods what’s
considered as Hindu religion for differentiating people from Islamic religion. The two epics of Mahabharata
and Ramayana give and large impact on Hindu religion traditions that are primary treated as religious
literature and developed various religious functions and tribal adaptation to own social fear and aspiration. It
was suggested that structural similarity within various rituals practiced by people from different region that
share similar myths and dissimilar rituals patterns will be accounted for can be accounted as unity in variety
of religious beliefs. As there are various religious text and religious laws such as Smriti, Shruti, Upanishad,
Dharmasastra East India company codified Hindu law as customary law for social observance. Hindus never
Indus in religious prosecution and so were influenced by different religious actions happened in in Indian
society by invaders. It can be seen that there were various different communities that followed same religion
activities with variation in their ritual practices due to geographical or social differentiation but all these
groups were seen as a part of larger Hindu community as its identity seem to have been deliberately limited.
The notion of community was not absent but there were multiple communities identified by locality
languages caste occupation and sect. The first occurrence of the term Hindu is a geographical nomenclature
with its own significance it is all the people living beyond the river Indus or Sindhu (Hindush) it was first
found in Arabic text that considered other people in eyes of Muslims. According to this theory all the people
living beyond Indus River with inclusion of Brahmin as and lower caste and Buddhist and Jainism all are
considered as Hindus and therefore considered themselves at a single entity with different communities. In
Ramcharitramanas of Tulsidas there was no clearly use of term Hindu but in reference of Kabir’s text the
Hindus was used to count oppose the Hindus with religious sense. Then the discussion is further followed
with invasion of Aryans and the Aryans being Hindu is discussed. As Aryans considered themselves as upper
caste with superiority that was similar to the Brahminical actions. The modern construction of Hinduism with
defense of orientalism is the work of integrating a vast collection of myths beliefs rituals and laws incoherent
religion and of shaping of amorphous heritage into a rational faith known as Hinduism was initiated by
orientalist. So basically, this whole chapter speaks about all the religions in in Indian subcontinent do most
of it is comparison of other religions origin with Hindu religion but it can be understood that it there was no

9 of 16
specific Hindu religion as such it was mixture of many communities altogether following Brahminical laws
and social norms with similar rituals but just difference in social status.

CHAPTER-IV

(The Contribution of D.D.Kosambi to Indology)

This chapter is a bit hard to understand as there are various examples and various writers that author has
compared to explain complete view of Kosambi’s. As history cannot be written with just evidences it need
some explanation and hypothesis to break through in scientific knowledge the first and necessary steps to get
data but it is also necessary to derive a new data and advanced knowledge on depending on those. In this
chapter author has given different historians and different writers view on Indian history and society.
Kosambi was a mathematician by profession but had interest in Indology may be got from his father who
was a Buddhist text later. Used chronological narrative to argue the chronology of early period being
meaningful his presentation in chronological order of successive development by the means of relation of
production was very helpful. Though Indian history Hindu Muslim and British rulers still Indian history has
view of colonial perception of the past. We believe that Indian society was developed before these invaders
ruling that by giving example of Sanskrit being the systematic language with perfect grammar and use of
plough in agriculture before the pre Harappan period and not Aryans to bring it to India. He correlated data
with evidences from Sanskrit resources and archaeological excavation and contemporary inscription that
Buddhist material brought for reconstructing history. He went with the logical point of the language of Vedic
text that pure Aryan must have been admixture of non-Aryan element reflecting the inclusion of non-Aryans
that are Brahmins which is acceptable by the Indo Aryan linguist take analysis of text with various structures
and forms both in syntax and vocabulary being similar. He had wide research on chronological order of coins,
is successfully utilized one coin is system and worked in great detail by placing them in chronological order
with sequence of weight being lesser by the development of the society and by the structure formed on those
coins being symbol or royalty of kings that period. Author believes that his approach is brilliantly insightful
discussion of tree root from different parts in Indian subcontinent we also believe that geographical
considerations were responsible for the location of urban centers and Buddhist monasteries were sacred

10 of 16
Centre and often provided greater historical continuity both in object and ritual that many written texts have
being a primary area of archaeological and historical investigation. He was not arguing that religion played
more significant part in Indian culture. Reading this chapter, we can understand that most of Kosambi’s work
wards investigation on archaeological excavation and analysis of those with historical chronologies and
research from various text. Kosambi is interpretation of mat is essential to any study of early culture as such
interpretations have detailed discussion of stories of puranas which can be traced in various text. Author try
to indicate various ways in which kosambi contributed to Indological studies in his handling of various
sources of data it trains from variety of aspects with the conformity with best Indological tradition that a
scholar can claim familiarity with different sources material. His ultimate concern was with an overall
theoretical framework not only was his scattered research directed but also propounded as the attempt to
comprehend the totality of Indian history. His claim is not merely being and historian but also changing the
pattern for early Indian history. For him Marxism provided a clue for understanding the past and identified
his method similar to Marxism. It is an creating that marks is history is forcing the fat to fit the preconceived
theory which is intellectually uncomfortable for those who are in capable for changing the pattern and fearful
of scholars attempting to do so but Kosambi was not forcing the facts to fit the received masses pattern on
Indian history but instead was using the Marxist methodology to investigate a possible pattern and suggest a
new framework which was method creativity it can be used as professional investigation tool. He believes
the theory of destruction of Indus valley civilization where’s embankment that may have greater application
to build dams to prevent flooding of cities rather than agricultural purpose and also so because it was unable
to support a one civilization. He also speaks about Korean monarchy and decline of it was controlled by
feasible political system and the decline was because of economic crisis. Is also the description of sleep mode
production and Asiatic mode of production. According to Marxist orthodox pattern India had Asiatic mode
of production that is static society with absence of private property in land that is self-sufficient over irrigation
stem he believes that historical stagnancy in India was not broken by coming of colonialism but the ki of
Indian fast in the advance of low agricultural over tribal society made the static history impossible. There is
discussion about Oriental despotism and slavery in India with Kosambi’s view rejecting both. He accepted
feudal mode of production that was relevant to pre modern Indian history he makes his own distinction
between feudal from above and feudal from below. Hereafter author has spoken about the drawbacks that
kosambi had in his writings or investigations by comparing his work with other writers. She also indicates
him being not familiar with the critics a historian has while discussing about other historical theory and not
knowing the writers for their theories about the same. Does he had correctness of methodology but had
limitation due to tendency of Indian Marxist to confine themselves by British Marxist views? He was
conscious about lack of ability of up-to-date research such limitation is marginal to serious quality of his
work that enhance the intellectual honesty that justifies use of Marxist methodology. He presented a view of

11 of 16
Indian history that can sort various questions of how and why Indian society is what it is today he provided
a theoretical framework which was not mechanical application of theories the proficiency in handling a
variety of sources and intellectual perception and originality of thought brought an explanation of his work.
Hi race debate on early Indian history from variation in narrative to contending theoretical formulation with
the relevance of understanding of past but insisting that relevance was never to serve the doctor in purpose.
At the end of this chapter author concludes with the quote of him about functions of historians that historians
need to be neutral neither they should love their past but understand it. The function of history is to promote
Pro founder understanding of both past and present through the interrelation between them.

CHAPTER-V

(Early India: An Overview)

This chapter mostly speaks about trade and commerce in early period of India. it deeply explains the peasant
theory and peasant economy where the peasants were the cultivator of land who paid the surpluses to the
rulers. this chapter can make us understand that how the position of peasant changes from the head of
economy to the lower section of society that we can see in later history. It explains that every profession was
equally valued and profession wise discrimination was not followed. Peasants had the most part of
contribution to economics and the surplus is they paid was not and in forcing part of taxation but it was
voluntary and random payment but in later period of time the taxation was forced and the exploitation started
in this chapter we will also be knowing about the trade importance how the exchange of wealth and exchange
of economy helped us understand the connections between villages the quality and quantity variation it also
provides evidence about the trade being local geographical or intra-regional that shows the urban growth it
is given with example of Mauryan period trade we also discuss about the importance of commercialized
exchange where control of trade and other significant factor influence political and military policies diverse
form of exchange suggest the coexistence of various economic level with the largest trading system and
sharpen the social contexts of groups in world the presence tells us the change in nature of trade your again
we will be knowing the wealth of peasants or Gahapati link between agriculture and commerce is important
for us understanding the change between the period and fall for the present economic most of the trade and
commerce related evidence were referred and found in Buddhist and Jain text. The post Gupta period explain
12 of 16
the operation of taxation and recognized level exploitations that can be found in various states it is evident
that the trade flourish and the resources in urban centers but at the same period decline in trade were found
in many areas the internal commercialized started to fall so the agrarian settlements were forced to become
present this lineage society could be converted into present economic to support trade it was heavily required
as the dependence of peasant economy was very high. She also explains the period of religious benefices
where bhakti was at high peak a new religious ideology gain popularity focusing the temples and asserting
the assembly of quality of cults and rituals from puranic Hindu traditions ideology a simulation is called for
when there is need to net together socially diverse groups it was a period when people started being loyal to
the deity cultural and religious idioms express the new social identity. it legitimizes territorial identities such
as sacred geography and pilgrimage routes to temples. devotee in eyes of deity was rightly viewed. These
religious thoughts and practices are analyzed from Upanishad's transmigration of soul was believed indulge
in a realistic philosophy and discourse to necessity of life after death. the adoption of station and theories of
transmigration had the advantage of releasing the shatters from pressure of frustration economics that permits
them to accumulate wealth power and laser upper lower and even classes treated Monolithic with belief of
social reality. There was shift of sacrificial rituals that involved priest were now individualism. Belief of
meditation and self-discipline and method of self-discovery was doctrine that period of time. This relation of
ideology to historical reality gives a new way of examining a historical situation that can be used to modify
the analysis of sources and helping to confirm the reality that were brought from other sources it sharpens
the awareness of concept and theoretical framework. This historical explanation becomes enterprise in which
concepts and theories are constant necessity not because of availability of fresh evidence from new source
but it gave greater precision in our understanding to categories the sources we used to analyze it gives distant
view historians use for theoretical explanation of data that indicate nearer readings.

CHAPTER-VI

(Society and Historical Consciousness: The Ithihas- Purana Tradition)

In this chapter we will get known with various traditions that walked along with improvement and developing
society. Though we live in contemporary world the rituals and social norms and traditions we follow are
rooted in society from past and any influence in it cause impact on society. In this chapter author tells us
about some text or events that gave impact on society. She mostly refers the itihasa-purana traditions that we
13 of 16
still follow or the reasons of why we follow this tradition. Human being has evolved to a very heterogeneous
and stratified society if we are not known the reason of the ritual, we follow we question them. In this chapter
author speaks about myths, epics, Vedic texts, puranic text, records of dynasties, then a very detailed
information of genealogy and lineage system followed by dynasties for selection of kingship. She described
how the generation rose from chandravamsa and suryavamsa. The whole chapter is about stories and
description and comparison of these myths, epics, forms followed by dynasties. She talks about satapatha
Brahmana that can be considered as Sumerian flood theory that started chandravamsa and suryavamsa from
son and daughter who climbed up hill. Then Matsya Purana which brings God in the stories directly by
incarnation of fish from God Vishnu. Demonstration of society with flood is myth that is to set new society
and survival of mankind is to start a new creation of society from start. Social sanction in society can be
explained from myths. The Rig Veda that explained varna system that turned into castes now that we still
follow it is explained with example of Prajapati. Some myths that legitimize the social changes into political
changes that is explained with example of Prthu, nisada and venu for being ruler. These myths bring up
assumptions and also give explanation of norms. This chapter also has explanation of procedure of yajna
(Yagya). Then a detailed knowledge can be consumed about well-known epic in India the Ramayana and the
Mahabharata. That gave explanation to lineage and genealogy system. They are not to explain universe or
society but problems in society and their ultimate solution is dissolution of system. As a literature it is
narrative that is looking back to system that we still follow and problems they faced and solution they got out
of it. It indicates that our present is long discourse of past validation to form good system and society. Then
explanation of puranas is as reference to text from past used as history is discussed. Puranic text was translated
from Prakrit to Sanskrit. Here the importance and dominance of Brahmana can be seen as it was Brahmana
that were literate and all textual work and ritual knowledge was work of Brahmana. It was period of dynasty
rise where record of power holders and their work was recorded very systematically for future claims and so
these are major source of links from past and helpful for historical writing. As mentioned, it is period of rise
of dynasties the varna and different religions and rise of caste system is mentioned in those text and foreign
traveler's text is mentioned and administration of empire is explained. Dominance of Brahmana is deeply
detailed here. And then the importance of genealogy and lineage is discussed where the right of being king
is considered very important and struggles and tactics used by rulers to be one is told also. Genealogy is
record of successor and it is linked with epic where the eldest son becomes king was followed by later the
qualified one was given the kingship. It explains the competing system for being descent to be mentioned
later. Literature was all about social and political actions in society. Arrangement of historic events in
chronological manner explain importance of by sequential manner that is in precise form. Then cyclical
theory of yuga that mentions manner of destruction to the end. That explains the destruction and new start to
the society from Saatyuga, Treta Yuga, Dvaparyuga, and the present Kaliyuga. Then it is about the society

14 of 16
that was made out of this all-historic form like legitimizing of dynasty and power of ruler, a form of ideal
ruler to be followed, all structures of society that are clearly defining the socio-economic and political
stratification that was carried high impact from the lineage system in the past. Itihasa purana unfolds traditions
in society with these phases and are legitimize to write and understand history with a perspective of myths,
epics and puranas.

SUMMARY OF BOOK
This book is about interpretation we do or need to do as name suggests. It tells us how we interpret about
ideal society that our early India had and how we refer to ideal society from the past. It tells us theories about
races in India being Aryans from Indo-European region from different historians and writer not only Indian
but foreign accounts as well. It also talks about religious communities in India and its origin and spread and
also tries to find origin of Hindu religion how the name came up as well. She also speaks about contribution
of Damodar Dharmananda Kosambi who has great contribution in writing history. He was influenced by Karl
Marx and initiated Marxist methodology for research and writing of history. She gave both appreciation of
his view on Indology and drawbacks as well. This chapter will be a bit hard to understand but it aims to tell
the views a historian should have. She also speaks about early Indian phase about social, political and other
influences. She has detailed description of early India it speaks about peasant economy and society following
ideology of bhakti and belief in God. She explained how position of peasant from grhpati being head of
household or head of economy got exploited in later period she mostly explains about trade and commerce
in society in early India. The last chapter is my favorite one it is very informative and tells how history
evolved. She gave several examples to explain the all the impacts and reason we follow some tradition that
were originated in past that became legalized and culture.

COMMENT AND REVIEW ON BOOK

This book is a bit complex for beginners. Reader needs to have some prior knowledge about history and must
have huge vocabulary as various theories and events and are discussed here and as book is about interpreting
those events and texts, we need complete knowledge about those. so that we can interpret. This book is about
how historians who wrote Indian history interpreted the text and interpreted evidence they got. But reader
will get knowledge how and what one need to consider when getting to a conclusion. It was a nice book if
one intends to read history or any reading, they should read this book to understand different perspectives.
Kosambi’s view and last chapter were my favorite part of book.

15 of 16
COMPARITIVE ANALYSIS

Comparing Upinder Singh and Romila Thapar's literature we will find that Upinder Singh covering most of
the historic debates in various aspects for ancient and early medieval both. Her books are delight to read they
are to get deep understanding and mostly gives different perspectives and teaches us how to interpret history
rather than just telling some story. Most of the content from R.S.Sharma is same as to Upinder Singh. But
comparing both R.S. Sharma has limited words but lucid in terms of knowledge. Romila Thapar has
specialized in ancient Indian history whereas Ram Puniyani works against communalism but both of them
try to preserve intellectual freedom and freedom for individual that’s based upon basic values with anger
against bristishers. First and importantly, Thapar and Singh are not anti-Hindu or anti-India. This is due to
Thapar's extensive research on ancient Hindu discursive practices and detailed critique of colonial readings
of Hindu history, for example, her pieces in 'History and Beyond'. Thapar has also given us a distinct
perspective on administration of the Mauryan Empire worked, considering that ancient Indian
communication systems would have been tough for any empire to administer. Upinder Singh also worked on
the Maurya's. Her interpretation differs from Thapar's in that she views things from an archaeological
perspective, whereas Thapar is almost solely concerned with text. Singh has provided us with a new
perspective on Ashoka, the greatest of the Mauryan Emperors. She has shown that Ashoka's empire was
much broader than previously assumed. Given their emphasis on Hindu social standards and historical
Empires, it's absurd to claim that any of them were anti-India. Second, Kane's Dharmashastra history is
consistent with Thapar and Singh. Kane, on the other hand, is antiquated. That's quite an achievement.
Upinder Singh is also fluent in Sanskrit (and Pali). Thapar is a skilled Sanskritist but not a Sanskritist. She
just has a rudimentary grasp of the language. That isn't to suggest her thoughts aren't unique. Third, when it
comes to the Aryan invasion, Thapar popularized the idea that it was a fiction.

Most of the comparisons tells that her thinking and skills are next level and reading it with understanding is
accomplishment. Her books are not only to know history like others but to understand why it is that way.

16 of 16