India’s Ancient Constitution, Part 1

Did India have an Ancient Constitution worth respecting, or not? Did the British uphold it, or destroy it? For a Libertarian or Burkean Conservative Hindu, these are important questions to consider dispassionately. The answer actually matters. If India had an Ancient Constitution which was destroyed when the British came, then much of India’s existing constitution, a combination of British laws and the arbitrarily imposed theories of Ambedkar, is an usurpation of the ancient rights and privileges primordial to the land and the race. The very basis of the Indian state is in question in this case. On the other hand, if India had no such Ancient Constitution, or if it was destroyed by the Mughals and restored by the British, then the period of British rule was a period of liberation from Oriental Despotism wherein India was Brought Into History as Hegel might have said. This is a somewhat false binary, but I present it anyway to show some of the dramatic potential conclusions we can come to.

Its also important to consider what such a concept as an Ancient Constitution really even means. Is it a principle of abstract justice which is universal? Or do different societies create internally valid social compacts which might differ from one another in legitimate ways? Or is this an incorrect way of framing the question?

I’m not really going to try to definitively settle the historical question in this post. I’m still doing research on the topic and will put out my full view on it later if I think I gain enough information to make such a judgement. I’ll instead just briefly discuss what the idea of an Ancient Constitution meant to a few thinkers in the context of India. I’ll look at Bose, Burke, Roy, and Naoroji.

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Portrait of Subhash Chandra Bose. Image source: quotesgram.com

Bose:

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Covert Lokayata IV: Social and Physical Sciences

(Click to go back to Part I: Doctrines)

(Click to go back to Part II: Proto-Materialism in Vedic and Tantric Traditions)

(Click to go back to Part III: Orthodox Darshanas)

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Political theory

The word Lokayata occurs only once in the Arthashastra (PDF here), but it is a very significant mention. The treatise opens with the line “Om, salutations to Sukra and Brihaspati” the two progenitors of materialism and deha-vada (doctrine of the body as soul) in Vedic mythology. There are also numerous mentions of the “school of Brihaspati” later on in the text; though it is ambiguous which school Kautilya is referring to. Kautilya’s mention of Lokayata is as follows:

Anvikshaki comprises the Philosophy of Sankhya, Yoga, and Lokayata… Righteous and unrighteous acts (Dharmadharmau) are learnt from the triple Vedas; wealth and non-wealth from Varta; the expedient and the inexpedient (Nayanayau), as well as potency and impotency (Balabale) from the science of government.

When seen in the light of these sciences, the science of Anvikshaki is most beneficial to the world, keeps the mind steady and firm in weal and woe alike, and bestows excellence of foresight, speech and action.” (1)

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Shukra. One of the teachers of the Asura in Vedic mythology, along with Brihaspati. Source: Wikimedia Commons

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Hegel on India and Hinduism

I was reading Hegel a while back and I thought my dear readers might want to see some of his content. At the end of this introductory bit I have just excerpted in total “Section II: India” and “Section II: (Continued) India Buddhism”  from “Part 1: The Oriental World” of G.W.F Hegel’s The Philosophy of History. So if you’d like to skip my blather, go down to the section “On India” right below the winged Zoroastrian symbol.

Introduction and preliminary analysis: 

Everyone seems to dislike that Hegel is overly obtuse and abstract, but when he discusses history he is actually taking in very concrete terms most of the time. This is not exactly a reliable source for specific information about Indian history or philosophy. In some ways it is a better study of how Europeans see India than it is a study of India. It suffers from a caricatured view of India as a land of contradiction, chaos, and conflict. For the most part his characterizations of India aren’t totally baseless though, as stereotypes often have a basis in reality. They are just stereotypical exaggerations or generalizations which lack any sort of nuance or qualification. He also seems to uncritically accept very early orientalist insights in Sanskritic culture as fact, and as reflective of the Indian society of the 1800s. To some degree this is excusable because Sanskrit translations and real detailed historical knowledge of India were still undergoing development in Europe. He had to have been over reliant on early translations of the Vedas, the Dharmashastras (particularly Manu), the Pali canon perhaps, and the writings of some few high-philosophers. Given his time period, his knowledge of Indian philosophy is actually impressive. He writes some rather detailed information here about the Samkhya, Nyaya, and Vaisheshika schools, so he at least knew that much. Yet perhaps I am being too generous to Hegel here. It is somewhat baffling to me how he derives an extreme idealist worldview from these three schools, Vaisheshika in particular. It was reading those philosophical schools which persuaded me that India has a sublimated tradition of naturalism. I feel that if he was also familiar with them it should have occurred to him that Hindu idealism is at least alloyed with a rationalistic form of naturalism.

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The Islamization of Bengal

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The cover of Richard Eaton’s book, upon which this post is premised.

I just reread Richard Eaton’s book The Rise of Islam and the Bengal Frontier, 1204-1760, and thought I’d make some observations on the theory it purports, and some of the implications. The entire book is available for free: Here.

The Theory

Eaton’s theory of Islamization rests on a much broader theory of how Bengali religion; both Hindu and Muslim was transmitted. It goes more or less as follows: New agricultural technologies, systems of land tenure, and legal/governing institutions were the main drivers behind the spread of both religions. Initially Brahmins, but later Sufis would head into a new region of the delta and establish themselves as local elites responsible for agricultural management (a similar pattern can be seen in the Deccan). Often the Sufi leader and his institution, or a temple institution would get a land grant from the state for this purpose, but this was not always the case. These religiously affiliated colonists brought with them new agricultural technologies from the west, which they would then implement locally. By some arrangement, religious elites became aligned with political elites. This was either because a preexisting regime sent out the Brahmins/Sufis in the first place, or because the regime sought to co-opt them once they had gained a following, and increased local agricultural productivity. Along with religion, the Brahmins and Sufis would bring in with them notions of law, languages, trading customs, etc. which brought eastern regions into the orbit of Indic civilization. In western Bengal this happened in the Epic period. In north Bengal, this happened in the historical period just preceding the Mughals. Due to its lateness, the land tenure system in the north was more primitive, relying on corvée labor rather than taxation in the form of crops or currency which existed in the west of Bengal. In the east and south of the delta however, no organized system of agriculture, government, or religion existed prior to the Mughal period. It was what we would call “aboriginal.” The main driver of this entire pattern was the eastward shift of the Gangetic delta between ~1400 and 1800, which rendered old land less productive, and forced people to confront the task of clearing and farming the forest. This moving river system thus constitutes a frontier in multiple dimensions; ecological, political, technological, and religious. All of these frontiers long predate the presence of Islam in the subcontinent, and can be easily discerned in earlier Sanskrit depictions of the region. Most of Bengal is described as mleccha territory outside the domain of “Aryavarta” in Sanskrit texts like the Baudhayana Dharmasutra (5th c BCE). Thus, Islamization is just the most recent episode in a phenomenon, which has roots in the Bronze or Iron Age.

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From the book. Maps illustrating the eastward migration of the Bengal delta.

Other Theories

This general pattern explains the population drift, and the transmission of new religion and technology eastward over time. But here it might be necessary to back up a step. The broadest problem, which Eaton is trying to solve, is the uncanny distribution of Muslim populations in the subcontinent. It is striking on a demographic map that Muslims are concentrated on the eastern and western flanks of north India, but are thinly spread out in the middle. Eaton lays out the prior 4 theories to explain Islamization before presenting his own. They are as follows: Continue reading

Covert Lokayata I: Doctrines

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This chart doesn’t represent every possible influence between the subject categories, just those relating to Lokayata’s influence. Each post will start with this chart, darkened to signify which relationships will be explored in that post.

This will be the first in a series of posts exploring the hidden role of Lokayata, and closely related forms of materialism, in Indian history and philosophy.

Reconstructing the influence of a dead school of philosophy is a difficult task, made all the more difficult in the case of Lokayata, where none of the original source material has survived. We are left to rely on the few fragmentary quotations, which pass on to us exclusively from critics of the school. The following posts rely heavily on the work of Debiprasad Chattopadhyaya, Dale Riepe, and Rasik Vihari Joshi, both in their analytical capacities, and in the collections of primary source fragments they’ve published.

In future posts I will examine the proto-materialist origins of Lokayata, Tantra, and Vedic religion, the impact of Lokayata on the orthodox darsanas, the impact on social and physical sciences,  the impact on culture and art, and the 20th century revival of interest in Lokayata. But this first post will simply be an overview of the remarkable characteristics of Lokayata.

Core Features of Lokayata

Though Lokayata (also known as Carvaka, or Brihaspati Darsana) changed over time the main features were as follows:

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