This is a book which stirred much controversy which resulted in Penguin withdrawing it in the Indian market in February 2014.  Doniger is clearly spent a lifetime studying the Hindu texts.  Her PhD thesis according to Wikipedia was on “Asceticism and Sexuality in the Mythology of Siva” way back in 1968.

I am not a fan on censorship, especially of scholarly well researched books (however, “one sided”).  Hence I read it and formed my own opinion on it.

According to her, she wrote the book to provide an “alternative view” of the Hindus. Alternative in the sense that it is the view not of the dominant voice in Hinduism, the higher caste male Hindus.  It is the view of women, shudras and even animals.

Doniger is well read.  This book is a serious work of research with a lot of references and Doniger states clearly upfront that she would welcome people reading the material she references directly and form their own opinions on top of the original texts rather than simply taking her word for it.  She also knows that she “can’t make an omelette without breaking some eggs.”  The question is what kind of omelette is she trying to make.

She states that she has written the book “for the sake of children of British and American Hindus who know nothing of the violence and sexuality” of Hinduism.  Then she proceeds to detail extracts from texts written hundreds and thousands of years ago to establish the “violence and sexuality” in Hinduism.

It is like saying that the modern students of science have no knowledge of the historical stupidity of science like the belief that earth is flat or that sun goes around the earth or that base materials can be made into gold.  Which is all true but it does not diminish the value of the modern science nor in some way reduce the validity of what we now know.  Doniger herself acknowledges that American Hindus are narrowly focused on Vedanta and Yog (in which none of the violence or sexuality of Veda, Ramayana and Mahabharta can be found).

Since I have read the book, all 690 pages of it, let me take you on a tour of it.  It starts with description of Indus Valley civilization and the debate of whether the civilization could even be called “Hindu”.  It is pre-vedic and might even be “pre-religion.”

She then deals with the Aryan civilization which composed the Vedas.  The question of whether they came to India from Europe or Central Asian plains or were always in India is discussed.

Next she discusses Rig Veda.  Here we learn the mythology of gods and antigods (dev and asura) and man and ogres (rakshas).  She talks about the “alliances” between gods and humans but does not recognize the final structure of Vedanta in which there is no need for alliance between gods and humans as they are not really separate.

Next is Brahmanas and the details of animal sacrifices.  Doniger also points out the increasing discomfort with the sacrifices and movement towards vegetarianism.

Next is Renunciation and Karma theory of Upnishads.  There is a discussion of how it evolved from simple ritual action, to morally charged action, to morally charged action which accumulated across lifetime and even could be transferred to others.

Next is the discussion of the three aims of life–Dharma, Artha, Kama.  Interesting discussion on sva-dharma and sadharan dharma (particular right actions and common right actions).

Next we get into the murky territory, the kinds which will get people to through eggs at you.  This is the chapter on Women and Ogresses in Ramayana.  There is a fair bit of analysis (speculation) of various alliances between Sita-Lakshman.  There is commentary on the treatment of Sita (fire test, banishment, etc.) by Ram.

Next we see the violence in Mahabharta.  The breakout of Shaivism and Vaishavanism.  There is discussion on Eklavya and the treatment of him by his guru (lower caste oppression).  As well as polyandry of Draupadi.  As well as a long discussion of levirate (the custom by which another male relative could impregnate a women who had failed to conceive with her husband).

Next the discussion moves to the Bhakti movement (which started in South India).  The strong sectarian nature lead to proselytizing within Hindus for the first time.

Next we have a discussion on Shiva’s ascetic ways versus the Kama (god of desire). This maybe the under-explored part of the book.  There was a strong current of tension between the ascetics(renunciates, Shiv followers) and the householders (vedic, ritualistic, Vishnu followers).  There is a detailed discussion on emergence of shakti, Kali, Gauri, and Durga–all the female goddess in this period.

Next we have the discussion of Tantric Puranas.  Another one of topic which has the masala of sex and deviant behavior.  How mainstream were these people, how much of what is written in their texts was really practiced are all open questions.  But it shows the extreme breadth of beliefs within what can be broadly termed Hindu.

Next we have the discussion of Hinduism under the Delhi Sultans.  There is some hedged discussion of temple desecration (“even Hindu kings looted temples of other Hindu kinds”).  In the meantime Sufi saints and Kabir were forging a more unified view.

Next we see the emergence of avatars.  A way to bring together many gods and unifying them into a common identity of an avatar of Vishnu.  Linked with bhakti, we see an increase in idol worship and an increase in personal deity.  In a subsequent chapter on Hinduism under Mughals, we see that Bhakti tradition deepens with Chaitanya and Tulsidas taking these avatars to a new level.

Next there is a discussion of the debate between the Kashmir and South India.  There is an interesting contextual discussion on Shankara (monoistic), Ramanuja (qualified monoism) and Kalyan (dualist).  There is the historical context of rise of monistic traditions like Islam and Christianity as well as increasing influence of Buddhism and Jainism.  So the evolution of Vedanta is positioned as a reaction to other influences and excessive caste system.

Next there is a discussion on Hinduism under the British Raj.  According to Doniger, “Arrogant missionaries taught the young Indian students to be ashamed of their parent’s religion.”  Even portraying Jesus as an avatar of Vishnu.  Around this time, a translation of Manu got picked up by British as authentic representation of Hindu rules. Again an assertion that rise of Vedanta was a reaction to the protestant ethic.  There is discussion of setup of Brahmo Samaj and Arya Samaj.

Next there is the mandatory discussion on Suttee.

Finally, Doniger concludes with the following observations:

1. Hinduism is very pluralistic

2. Almost any theory can be supported with reference to Hindu texts

3. Bhakti rejected hierarchy and violence and continues to be a main stay

Overall, I would suggest that those with a strong desire to read an well researched history book (with its own biases) will do well to read Doniger.  However if you are looking for guidance on religion then focus on what we know now, not what might or might not have happened in the past.