Empire, Invasion, and India's National Epics: Alf Hiitebeitel

Empire, invasion, and India's national epics
Alf Hiitebeitel
India's Sanskrit classical epics occupy a strange place in the comparative study
of Indian myth, literature, and history. Comparisons have been made, and often
at their expense. In terms of the metaphoric mapping strategy outlined by Fitz
Poole (1986), the Sanskrit epics have usually been the 'target domain,' while
either Greek epics, Indo-European epics, ~ oral epics, or historical plausibility
have provided the 'source domain.' When invoking
a comparison by delimiting the focus of analysis to the comprehension of
one entity in terms of another, [one] often [considers] the more inchoate and
problematic in terms of the better understood .... The target phenomenon or
domain to be understood is new, abstract, uncharted, problematic, and less
familiar than the source phenomenon or domain in terms of which it is
described. Aspects of the known domain are analogically mapped onto aspects
of the target domain (Poole 1986:420-21).
Nowhere has such mapping been more tempting and indeed necessary than in
the seemingly more-abstract-than-usually-realized Sanskrit epics. The resulting
maps have proved ineffective and misleading. The target is mined for whatever
looks like the pure criterion of the source, and the rest of the landscape is
reduced to encumbrances and rubble (interpolations, digressions, contaminations,
growths). False maps are made, in such a way that any search for clarification is
discouraged.
Although there is more to learn about the scholarly myths that have sustained
this project, it may be that we have reached a point where 'comparative epic'
has met its limits. Part of the problem has been one of genre. I will not suggest
that we reject the term 'epic' for the Sanskrit works, though it is well known
that Indian texts and languages have no corresponding term. It is clear that in
comparing the Mahabharata and the Ram~va.na with other literatures, one must
International Journal of Hindu Studies 2, 3 (December 1998): 387--421

1998 by the World Heritage Press Inc.
388 / Aif Hiltebeitel

look not only at epics, encyclopedias, and other religious texts but also at
philosophical and religious works of fiction (and ultimately the novel). However
with the publication of David Quint's book on Western epics, Epic and empire
(1993), scholars of India's epics should find themselves gifted with new
comparative challenges: to ask how and why Indian epics deploy tropes of
empire and resistance to them; to reexamine those crumbs previous comparative
efforts have dropped from the epics' supposed originals; and, even to consider
the anxiety of influence, for after all it was the same Alexander who invaded
India in 327-325 BCE who 'carried on his campaigns a copy of the Iliad, which
he kept under his pillow, together with a dagger,' and later placed it 'in a
precious casket that had been captured from the Persian king Darius' (Quint
1993: 4).
In the West, Quint (1993: 7, 55) argues, Alexander was the first to imagine
epic as imperial, and Virgil the first to make this imperial vision into a 'national
epic,' celebrating the founding of Rome. In India, shortly after Alexander's
invasion with its highly brutal massacres, 2 the Magadhan metropolitan state
gathered renewed imperial force under the Mauryas. This 'transition in Magadha,'
as Romila Thapar observes,
remains without an epic to eulogize it. This may be due to the inclination of
the rulers of Magadha towards the heterodox sects, where, in the chronicles of
early Buddhism, the epic as it were, of the rulers of Magadha is to be found
in the Dipavam.ga and the Mahava.~a,..requiring a different form from the
epic (1984: 141).
On the contrary, the 'transition to a monarchical state in Ko~ala is reflected not
only in the form in which the lineage is recorded in the Puran.as but also in the
Ram~ya.na itself' (Thapar 1984:141). Thapar wants to retain some historicity to
the Rdmaya.na's main story and thus sees this second transition as one in which
the poet recalls and embellishes real events in Kosalan history. But here she
follows the risky practice of extracting history from what seems plausible in
epic. Thapar (1978b, 1979) rightly raises the question of empire and epic with
regard to the Mauryas and Buddhists, where it has a negative outcome. She does
not however see its implications for the 'Hindu epics, '3 in which what interests
her are 'reflections' of history. But if we resist reading history into the epics'
main narratives, it would seem that they are the creations of Br~hman.a poets
who developed their own variants on the epic genre, who centered their stories
on kingdoms eclipsed by the time of the Magadhan imperial states, stories that
celebrated these kingdoms by transposing them into a 'double past' that is
simply unavailable to the modern historian.
Empire, invasion, and India's national epics / 389

As we shall see, a number of scholars have assumed a relationship between
the Sanskrit epics and Indian experiences of empires--both those invading from
without (Greeks, Persians, K~.s~n.as) and those rising from within (Magadhan
states, ~tav~hanas). But, as far as I know, no one has effectively suggested a
link between these experiences and the Hindu poets' adoption of an epic 'form.'
I believe this link raises serious historical questions about Indian literature and
religion, though it could of course encourage the creation of new myths of
influence or indigenous invention. In any case, Quint's study should motivate
further comparative reconsideration of the connections between empires,
invasions, and the production of the Indian epics. This essay is an attempt in
that direction.
It is in fact not a new issue, but one that has, until fairly recently (see Alles
1989, 1994; Fitzgerald 1991; Hiltebeitel 1989; Pande 1990), 4 dropped out of
sight, indeed since 1947. This year is significant for both the independence of
India from British imperialism and a resurgence of Western scholarly interest in
the Indian epics, first as expressions of Indo-European mythology. 5 My purpose
then is twofold. On the one hand, much of what has been said about the link
between empires, invasions, and the Sanskrit epics is spurious. Most of what is
spurious results from transforming the relation between history and genre into
modern mythologies of empire that have more to do with the ,~ryans, Mughals,
and British than with the Nandas, Mauryas, and Sutigas. As we shall see,
scholarly discussion of empire and invasion in relation to Sanskrit epics gets
colored by such related constructs as eras, ages, national epic, nationalism,
patriotism, and the so-called 'Aryan invasion.' Further, all these issues, which
tie in with current debates about Orientalism and colonial 'constructions' of
Hinduism, force us to consider how 'Hinduism in the making' must be
recognized not only 'objectively' in the texts, practices, and monuments
attributed to its tradition but also reflexively in the contending strains of
scholarship that 'construct the object.' I would say that it is rather shallow to
argue, or insinuate, that the epic poets did not construct a Hinduism avant la
lettre, before the Mughals and British re-'invented' their own. Likewise, to
think that one can position oneself as post-Orientalist simply by saying the
word to name a scholarly era now past is equally superficial (see Pollock 1994;
cf. Biardeau 1989; Hiltebeitel 1995). According to Nick Allen, 'Nowadays it
becomes more and more apparent that the charter for Hinduism is the Mahabharata' (1991: 327; emphasis in original). I would make just two provisos:
that one should really say 'the Mahabharata and the Ramayana,' and that these
epics' place in the construction of Hinduism needs to be rethought around many
issues, including empire and invasion.
On the other hand, there can be no doubt that past scholars were fight to see
390 / AlfHiltebeitel
that Indian epics do offer their own reflections on experiences of empire and
invasion. The Mahabharata in particular construes the episode of Yudhi.s.thira's
rise to power, through the elimination of his rival, the Magadha king
JarAsandha, and the performance of a Rajas~ya sacrifice, around the issue of
empire (see Hiltebeitel 1989). Indeed, this sequence provides most of the
Mahabharata's usages of the terms 'sam.raj' (emperor) and 'sam.rajya' (empire). 6
From the beginning of the episode, after Yudhi.s.thira learns he should consider
the R~jasfiya as a means to empire (Mahabharata 2.11.61), Krs..n.a says
Yudhi.sthira has the qualities to be emperor, to make himself emperor of the
k.satra (2.13.60). First, though, he must defeat Jar~sandha, who has obtained
empire by birth (Mahabharata 2.13.8). Let us note that Jar~andha's empire
is ascribed; Yudhi.s.thira's must be achieved. Then, once Yudhis.thira wins the
Mahabh~ata war and considers renouncing his hard-won kingdom, K~.na urges
him to tell the S.od.a~ar~jakiya (the 'Story of the sixteen kings' of old). Indeed,
Yudhis..thira might remember from an earlier telling of the story told by Vy~sa,
at the death of Abhimanyu, that P.rthu was 'consecrated by the great R.sis in
an imperial R~jasQya' to be the first emperor. He milked the earth for trees,
mountains, gods, Asuras, men, snakes, the seven R.sis, the Apsar~s, and the
Fathers after he was lauded by them with the words, 'You are our emperor. You
are a K.satriya, our king, protector, and father' (Mahabharata 7, Appendix 1, no.
8, I1. 764, 779-84). The corresponding term 'cakravartin' (turner of the wheel)
is used not for Yudhi.s.thira but for 'heroic K.satriyas who were emperors in the
Tret~ Yuga' (Mahabh~rata 6.11.10) and some of the sixteen kings in contexts
that suggest overlap with the title Sam.r~j. In the Ramayan.a (5.29.2), Rima
inherits the empire of his father Da~aratha, who was a cakravartin. Of course,
these epic usages have a prehistory, which we cannot examine here (but see
Witzel 1987; cf. Gonda 1969: 123-28; Sircar 1969: 48-56; Strong 1983: 150,
154, 158, 163-64); they also envision empire in distinctive ways, which we
will consider.
Issues of empire and invasion thus run through the epics themselves and
through earlier generations of scholars who seriously misconstrued them. I will
single out two particularly durable misconstruals: of 'ages' or 'periods' around
the epics, and of the significance of K.satriyas and R~jpQts.
PERIODIZING THE EPICS
The variety of conceptions developed around periodizations of the epics arises

from the need to conceptualize the relationship between historical and literary

orders of interpretation. This relationship comes into play when scholars address
the historiographical and textual problems involved in defining periods for the
epics' 'development.' Most typically they are placed into the eight- or ninehundred year post-Upani.sadic period, up to and including the Guptas. The
epics are treated as both emblems and byproducts of this period of synthesis:
emblems in that they are taken to define the period as a departure from the
prior 'Vedic period, '7 and byproducts in that they are assumed--and here one
speaks especially of the Mahabharata--to have accreted into being. They are
represented as gathering heavier and heavier cultural, theological, and sectarian
freight to become 'encyclopedias' of the period. Further, it is generally assumed
that these periods of textual development recall earlier times within the Vedic
period that involved the transmission of the epics as songs, stories, and/or
historical recollections.
I believe these periodizations to be questionable and have argued elsewhere
(Hiltebeitel 1993, 1995) 8 that much of what they have to offer derives from
scholarly conventions unable to address the issues involved.9 To indicate
the standpoint from which I discuss others' views, and to obviate repeated
statements of agreement and disagreement, let me say the following. I consider
the epics to have been written by Bffihman.as over a much shorter period than is
usually advanced--in the Mahabhdrata's case, by a group; in the Rdmayan.a's,
mostly by a single author. Arguments for prior oral epic behind these written
texts have been fashionably opportunistic and theoretically naive, as have those
for a prior K.satriya tradition 'appropriated' by the Brfihman.as (see Hiltebeitel
1993: 12, n.d.; cf. Alles 1989: 221-22, 231n22, 1994: 123; Fitzgerald 1991:
150-56). Rather than being byproducts of a historical period of synthesis, the
epics serve their authors to ground intertextual projects of that period in a
historical periodization of their own. I As indicated, I regard the incessantly
repeated encyclopedia notion to be inadequately supported by the historiography
it presumes. As an analogy, it has its uses and also its limits (see Hiltebeitel
n.d.; Patton 1996: 455-61), but it has been falsely applied to the text's
production. Moreover, insofar as the analogy is often related to what the
Mahabharata says about itself, I take it to be a misreading of the epic's famous
claim (1.56.33, 18.5.38) to contain all that is and leave out all that is not. This
claim I consider to be an ,~stika (orthodox) ontological statement about 'what
is' rather than an encyclopedic slogan (see Hiltebeitel 1993: 19n!21, n.d.), l~ I
do not think R~ma and K.~..naare 'divinized heroes' but that their divinity (and
that of other human and monkey heroes) is fully structured into the plans of the
original compositions (see Pollock 1984; see also Hiltebeitel 1979, 1989, 1990,
1993, 1995), compositions that, with their frequent homage to Siva and Vi.sn.u,
can also not be called 'sectarian.' While I agree that the epics reflect historical
experiences of foreign and non-Hindu empires, their composition is done likely
from a standpoint that reflects back on a long period, 12 one of dynasties that
were 'already history.' As Walter Ruben says, the years between 500 to 30
BCE, from Bimbis~ra to the
centuries of war and political trouble caused by foreign invaders from the
North-west[,] were basic for the evolution of Indian civilization, for the
growth of epic and Buddhist literature and for the development of Vais.n.ava
and Saiva mythology and morals (1968:114). 13
Regarding scholarly periodizations, it will be useful to differentiate three
types: the 'heroic age,' the 'encyclopedic period,' and the 'epic period.' Heroic
age is used, for example, by N. K. Sidhanta to envision an age that 'depends
both on Mars and the Muses. Mars may still be there; but [when] the Muses
are absent,' the heroic age is over (1930: 224, cf. 218, citing Chadwick 1912:
440ff.). The Indian heroic age thus continues so long as bards sing songs to the
heroes' descendants and ends, according to Sidhanta (1930: 37, 70-90, 218),
about the eleventh or tenth century BCE. At this point 'authentic' epic yields
to the development of literary epic, with its artificialities of embellishment,
narrative digression, and didactic overgrowth. Sidhanta sees a 'heroic nucleus'
only in the Mah~bh~rata, not in the R~m~yana, which 'seems the product of
an age of polish and culture, quite distinct from the "barbarism" of the Heroic
Age' of the Mahabharata (1930: 89). 14 Nonetheless, he sees the Kauravas as
sufficiently 'civilized' to enable a comparison between them and the Romans.
Taking the P~n.d.avas as coming from a 'tribe with an inferior culture 'Is who
'tried to make their conduct approximate to the standards of the [Kaurava]
society in which they found themselves,' Sidhanta sees the conflict between the
two as one
typical of the heroic poems of other lands as well, [which] may be traced to a
contact between a semi-civilized people and one of a higher culture, leading
through a period of training of the former to one of domination of the latter
by the former (1930: 221).
The PA.nd.avas are thus like the 'semi-civilized Teutons' brought by war and
trade 'into close touch with the Romans and the civilization of the Empire'
(Sidhanta 1930: 221). One may note how Sidhanta strains to make the analogy.
He never says that the Pfin.d.avatribe invaded the Kauravas (as others did before
him, including C. V. Vaidya) or that the Kauravas had an empire. His real
analogy would seem to be with the British and with his attempt to match the

epics as best he can with the heroic-age model of H. M. Chadwick.
Encyclopedic period will serve to bracket the time of textual formation.
Although I know of no actual usage of the term, I use it to characterize
scholarship that promotes the idea that the Mahabhdrata is an encyclopedia.
Representative here is Edward Hopkins, who 'imagines' the beginnings of an
'original Bh~rati Katha' in a 'circling narration' that 'may lie as far back as
700 BC or 1700 BC, for ought we know' (1969a: 386). Still, he considers
himself on solid ground when he puts his 'facts together' to propose a five-stage
development of the Mahdbharata from 400 BCE to 400 CE +. During this time
the 'Pandu heroes' are consolidated into a story that probably begins without
them as 'Bb~rata (Kuru) lays' and K.r.sn.a rises from a hero to a 'demigod' to
an 'all-god' (Hopkins 1969a: 397-98). V. S. Sukthankar, summing up his
foundational work as chief editor of the Mahabharata's Poona Critical Edition,
comments, 'I will say candidly that for all intents and purposes this pretentious
table is as good as useless' (1957: 9). But such assessments (cf. Hiltebeitel
1979: 75-83) remain ignored by the run of textbook writers on Hinduism and
Indian civilization, who continue to reproduce the received wisdom. The
consensus further folds Ram~van.a composition into a shorter window within an
early phase of this same period, presumes that both epics begin as 'secular'
works of the martial class appropriated by Brahman.as, sees both as gradually
deifying or divinizing a central hero (R~ma, K.r.sn.a), and views both (the
Ramaya.na only less so) as encyclopedically accretative (see, for instance, decade
by decade, Basham 1963: 407-15; Hopkins 1971: 87-95; Brockington 1981:
54--69; Flood 1996: 104-8).
Hopkins, however, makes some interesting statements about invasions
and empires during the period in which he sees the 'Pandu epic' being 'cast in
its present shape' (1969a: 399nl). Numerous references to Greeks indicate that
'the Pandu epic as we have it, or even without its masses of didactic material,
was composed or compiled after the Greek invasion' (Hopkins 1969a: 398).
'Contemptuous' allusions to Buddhist monuments and references to Buddhist
terms and concepts (Hopkins 1969a: 391,475) make it
impossible to suppose that during the triumph of Buddhism such a poem
could have been composed for the general public for which it was intended;
...while a Buddhist emperor was alive no such Brahmanic emperor as that of
the epic could have existed, no such attacks on Buddhism as are in the epic
could have been made (399).
One is not certain whether by 'Brahmanic emperor' Hopkins means Yudhi.s.thira
as existing in the text or as an emperor unable to sponsor epic composition
394 / AIf Hiltebeitel

while coexisting with the Mauryas. In any case, Hopkins (1969a: 399, 399nl)
sees more favorable conditions for the 'casting' of this 'anti-Buddhist epic'
emerging in the second century, after the overthrow of the Maurya dynasty
by Pu.syamitra Sufiga. In calling the Mahabharata anti-Buddhist, however,
Hopkins implies that it makes a head-on confrontation with just one religion.
Rather, both epics use the term 'nastika' (those who teach what is not) to cover
all heresies--Buddhist, Jaina, and Materialist--presumably to deny significance
to any one rival and to generalize opposing movements into this deontologized
category.
Hopkins' window for the casting of the Mahabharata is thus open between
Pu.syamitra and 200 CE, but 'handbook writers may safely assign it in general
to the second century BC' (1969a: 398). As others have observed--most
notably Gregory Alles (1989, 1994), who assigns Ramayan.a composition to the
Sunga period for many similar reasons--Pu.syamitra was a Br~ma.na who
reasserted sway through the Brahman.ical imperial symbolism of sponsoring two
A~vamedha sacrifices. According to Binod Sinha (1977: 94-98), Pu.syamitra
sponsored the first of these A~vamedhas to celebrate the departure of the
Yavanas (Ionians or Greeks) from his territory. He undertook the second, 'more
glorious' one during a second Yavana invasion under Menander (of Buddhist
fame). Yet, if we may speak of Sufiga imperialism (as does Sinha 1977), Suflga
regionalism (Alles 1989: 235, 1994: 68) and decenteredness (1994: 70) differed
markedly from the 'repressive' centralization of Maurya imperial policies. As
we will see with Vaidya, Brfthma0.ical imperial sacrifices, A~vamedha and
R~jasfiya, are always cast in a regionalist mold, particularly in the epics. Yet
although there is much to recommend the Sunga period as possible for the
epics' composition, Alles (1994: 116-24, especially 119) remains stuck with
Hopkins' problem of explaining how in the Indian context it becomes
'inevitable' that R~ma is divinized. And neither Hopkins nor Alles wrestles
with what the epic poets would have made of their Sunga royal patrons being
Br~aman.as, not K.satriyas--that is, unsuitable as kings. This argument could
be made, given all that is in both epics concerning the bad kingships of
Brahman.as. But it would require answering why Sunga Br~hman.a kings would
have indulged it.
Finally, epic period is used by Vaidya to cover the whole gamut from the
epics' presumed beginnings in history to their completion. ~6 Vaidya is of
special interest because of his work with both the Sanskrit epics and the
history of R~jpQts in medieval India. Despite its many rash formulations, his
often overlooked scholarship is significant for its close consideration of this
relationship. He opens Epic India, the culmination of his trilogy on the epics,
declaring, the 'Epic period...extends roughly speaking, from 3000 to 300 BC'

(Vaidya 1907: v, cf. 21, 28, 1905:65-110). '7 This span however covers only
the Mahabharata. In treating the Ramayan.a, Vaidya (1907: 2In, 84-85, 175,
1972: 7-43, 62-67) extends the epic period from 3500 to 100 BCE. The
chronology is inseparable from a vocabulary of invasions and empires.
Epic India begins with credit given to Herbert Risley whose 'anthropometric
labours' on nasal indexes for the 1901 Census of India 'dispelled for all time to
come the doubt which was often entertained as to whether there was any Aryan
population at all in this vast country of diverse races' (Vaidya 1907: 1, cf. 4). ~g
For Vaidya, Risley's work confirms prior philological claims about
the same [Indo-European] family group of languages [and shows that] students
of the Rigveda, the oldest hymn-book in the world, have not created a myth
of their own, when they discovered in it the traces of an Aryan people entering
India through the north-west and conquering the Punjab (1907: 1).
Vaidya's challenge is to fit the R.g Veda and the 'venerable Epics of India' into
Risley's 'very interesting and scientific sevenfold division of the peoples of
India' (1907: 29). His only objection is to the designation Scytho-Dravidian for
the population of western India, that is, the people of Maharashtra, among
whom Vaidya counted himself (Vaidya 1907: 2-3, 29--47).
Vaidya's solution is a succession of three invasions. First, as reflected in the
R.g Veda, Indo-,~ryans entered the Punjab in about 4000 BCE, ridding that area
of the tribes of a probably Dravidian aboriginal race. Most surviving Dravidians,
'some of whom were ferocious cannibals,' 'receded to their original home in the
south' (Vaidya 1907: 6). As the Aryans fanned out to the east and south, they
refrained from mixing with the Dravidians. Such was India down to the time of
R~ma, ca. 3500 BCE (Vaidya 1907: 4-7, 10-11).
Second, following the advance of 'colonies' planted by Br~hma0a R..sis, the
exiled R~ma 'visited all those colonies' on his 'successful march to Lanka';
just, says Vaidya, as 'nobody questions the truth of Alexander's march to the
Punjab, we do not doubt its truth' (1907: 9). And indeed, in his Ramaya.na
study, its historicity is the subject of an extended analogy and a detailed
comparison between R~ma and Hern~ Cort6s, the Spanish conquistador
(Vaidya 1972: 62, 71-89, 109-12, 124-35). Drawing on William Prescott's
History of the conquest of Mexico (1843), Vaidya (1972) considers Montezuma
to be 'the prototype of R~va0a' (83), finds similar references to unusual
causeways over water (126--27),~9 and compares R~tma's and Cort6s' adventures
into 'unknown regions peopled by unknown races' (135) and their projects of
deliverance of the R~k.sasas and Aztecs from cannibalism (84). In effect, R~ma
besieges the proto-imperial R~ks.asas (Vaidya 1972: 79). If Vaidya is not
396 / AIf Hiltebeitel

persuasive in his historical argument, he uncovers an intriguing set of literary-and in particular epic--tropes of empire and invasion. R~ma's 'adventure,'
however, did not result in conquest because of the area's thick population. It
only gave the ,~ryans an early 'glimpse of the south,' which remained 'almost
a "terra incognita" ' to them (Vaidya 1907: 9). But the southern Dravidians
'soon gave up cannibalism after the fall' of Lafik~ and, 'easily assimilating the
Aryan civilization under the tutelage of a few Brahmin leaders, became orthodox
Hindus in the course of succeeding centuries' (Vaidya 1907: 9). Still, Vaidya
allows that the Br~_hman.as' 'religious domination...over the Dravidian people
became in the course of time most rigid and despotic and continues to be so
down to this day' (1907: 9). Here, rather ironically, he anticipates the arguments
by which E. V. Ramasami contested nationalizing Brfahma0.ical uses of the
Ramayana (see Richman 1995), setting an antinationalist course for the Dravidian
movement from 1930 to 1971.20
Finally, the 'second wave of invasion by the Aryan speaking people' enters
India around 3200 BCE, not 'by the usual north-west gate but by the circuitous
way via Gilgit and Chitral' (Vaidya 1907: 11). Because of the 'difficulties of
the road,' they brought 'very few women' with them and were 'compelled' to
intermarry with Dravidian women (Vaidya 1907: 11). This wave complexified
the caste system, composed the Vedas (as distinct from the R.g Veda), and
developed the Vedas' 'tortuous ritual' (Vaidya 1907: 11-13, 69). It is above
all the P~n.d.avas who 'evidence the truth of a second invasion by peoples akin
in race, language, and religion to the Aryans who had already established
themselves in the Punjab and spread eastward' (Vaidya 1907: 13). The P,~n..davas
were born in the Himalayas. When they came to the city of the Kurus, 'they
were looked on as intruders' (Vaidya 1907: 13). After first trying 'to reject the
invaders,' Dh.rtar~.s.tragave them half the Kuru kingdom in an area to the south
dominated by cannibals and N~gas. Here they built their capital of Indraprastha.
The P~n..davas, according to Yudhi.s.thira, had that telling kuladharma (family
custom) 2~ of polyandrous marriage by brothers. The latter shows that they
cannot be from the same family as the Kurus and they come from a people 'not
in possession of a sufficiently large number of women' (Vaidya 1907: 14-15,
cf. 70). The P~n.davas' Himalayan births and polyandrous marriage thus combine
to lend 'great support to the theory of an Aryan invasion coming from the
Himalayas' (Vaidya 1907: 14). Also, although there is nothing to indicate their
Himalayan origins, other 'kindred races' came along with, or in advance of, the
P~n..davas: the Cedis, Kuntibhojas, Magadhas, M~lavas, Matsyas, S~rasenas
(K!'..s.na's people). These settled across North India, all advancing lax marriage
customs, and in at least one other case, conquering aboriginal N~gas (Vaidya
1907: 17-18).

The Mahfibhfirata war is then 'something like a civil war between the pure
Aryans and the mixed Aryans,' won by the latter, with a 'counterpart in the civil
war of America. '22 It is followed up by Janamejaya's 'war of extermination
...against his hereditary enemies the Nagas' (Vaidya 1907:19-20). Needless to
say, it requires great precision to extract only what is needed to support this
ethnohistorical roman ~ clef. Furthermore, when Vaidya compares the dark
complexion of the 'three Kr..sn.as' and Arjuna (see Hiltebeitei 1984, 1989, 1990:
60-76) to 'black colour coming into favour with the Aryan people of this time'
(the result of racial mixing and severe heat) (Vaidya 1907: 18, 108), he must
reject such evidence for Rfima: 'The complexion of Rama is believed to have
been dark or blue as that of Krishna. It is difficult to believe that it was so. Not
only is it historically impossible,' but it is also contradicted by a particular
verse. The passage has Vi.sn.u becoming 'red and not dark' in the Dvfipara Yuga,
in which Vaidya situates Rama (1907: 112-13).
Once the Pfi.n.davas am established at Indraprastha, which 'figures throughout
Indian history as Delhi, the capital of the Empire' (Vaidya 1907: 15), Vaidya's
tale turns explicitly to empires. We should not underestimate the importance
of this association. Janamejaya, the Pfin.d.avas' greatgrandson, is already a
great horse sacrificer and universal conqueror in the Aitareya and Satapatha
Brahmanas (Bharadwaj 1986:126). Indeed, according to Michael Witzel (1995:
5, 9, 20), he and his father are consolidators of the first Indian state, the Kuru
state in the region of Kuruk.setra. For Vaidya (1907), the epic celebrates
Janamejaya as a 'great sovereign,' 'great king,' and 'great sacrificer.' Empire
in India actually begins with him: 'What Akbar was in relation to Babar or
Shahu in relation to Shivaji, Janamejaya may be said to have been in relation
to the P~ndavas, the founders of the kingdom' (Vaidya 1907: 20). Moreover,
Janamejaya 'was already master of the valleys of the Jumna and the Ganges,
and the Mahabharata relates that he conquered the Punjab or the country of
Takshashila' (Vaidya 1907: 20). His conquest of Tak.sa~ilfi has also convinced
the historians H. C. Raychaudhuri (1923: 34) and Asim Chatterjee (1980: 164f.)
that Janamejaya held 'control over an extensive empire' (Bharadwaj 1986: 12).
But Bharadwaj notes that the Mahabharata refers to Tak.sa~ilfi only once in an
intertextual context, one that otherwise isolates it in a literary and geographical
vacuum. He is thus 'inclined to believe that Tak.saiilfi did not in reality form a
part of the kingdom of Janamejaya Pfirik.sita and its association with him is
born out of poetic fancy' (Bharadwaj 1986: 12)--what we might call 'a poetic
imperial fancy.' The epic's story of its recitation to Janamejaya at Taksa~il~
would seem to reflect Tak.saiilfi's borderland reputation in Indian imperial
history as a center of Vedic learning, even from the time of Alexander (Smith
1961: 85-92). A suggestion that such history may be cumulative is found in a
398 / Alf Hiltebeitel

Punjab legend, gathered by R. C. Temple (1962, 1: 494; see also Bharadwaj
1986: 123-24). T~tig N~ga, the snake who bites Parik.sit and survives
Janamejaya's vengeful snake sacrifice, reads the Qur'in! Known as Tak.saka in
the Mahabharata, he gives his name to Taks.agil~.
Vaidya's scheme thus positions the epic period between two imperial histories:
Janamejaya's, and the imperial history from Magadha through Alexander's
invasion of the Punjab. It is with Janamejaya's empire that Vy~sa's original
Bharata swells into the Mah(tbharata, through the additions of Vaigarn.p~yana
who sings it during the intervals of Janamejaya's snake sacrifice. According to
Vaidya's twist on the epic's story, Janamejaya performed the snake sacrifice 'in
commemoration of the war of extermination he waged against his hereditary
enemies the Nagas' (1907: 20). The impression left is that Vai~a.mpayana's
snake sacrifice represents a war already completed, thus transforming it into
allegory. In any case, Vaidya dates Janamejaya to roughly 3000 BCE and
'believe[s] that the great epic was then born' in his reign from Vy~sa's earlier
and shorter version (1907: 20). Its growth then continues until 'it assumed its
final shape after the rise of Buddhism' and Alexander's invasion (Vaidya 1907:
21). At this point, Sauti (Ugragravas) cast it in its final form, sometime during
the reign of Candragupta Maurya. 'Through Narada's mouth,' Sauti envisioned
'the rules of a well-conducted government as they must have been enforced in
the days of Chandragupta' (Vaidya 1907: 220-21), when this emperor, tutored
by his Br~hman.a minister Kau.talya, brought 'the despotic power of kings' and
'Machiavellian policy' to 'their highest expression' (266, cf. 175). Vaidya thinks
Sauti 'recast' the epic at this time out of concern for 'the defence of the whole
orthodox religion, as it then existed, against Buddhism' (1907: 39-40). He
accomplished this task by making the more Vais..nava work of his predecessors
'distinctly non-sectarian,' with a 'unifying spirit which is the charm of this vast
work from a philosophic point of view' (Vaidya 1905: 44). For Vaidya, the epic
is written--not oral--at every stage, beginning with Vyasa's 'history called
"Triumph," ' which 'was written in glorification of Krishna or Narayana as of
Arjuna or Nara' (1907: 38). Vy~sa was 'a contemporary of the event' who 'wrote
his poem some time after the war' in a 'simple and forcible' language that 'bears
the mark of a spoken language' (Vaidya 1907: 38). This language is 'archaic in
appearance and stands on the same level with the language of the Upanishads'
(Vaidya 1907: 69). 23 Vaidya (1972: 2, 5, 16, 42) also considers V~lmiki to have
written the R~rn~yana.
Positioned between two imperial histories, India's epic period thus functions
as a historiographical device to trace a potent combination of textual growth and
cultural decline. 'The Indo-Aryans were...at the beginning of the epic period like
all young and free peoples energetic and active, truthful and outspoken' (Vaidya

1907: 163, cf. 1905: 56-57). Indeed, Vy~sa has the P~n..davas, Draupadi, and
their mother Kunti speak and act 'in true Rajput fashion' (Vaidya 1905: 53);
'and what should we think when we are told that Kausaly~ killed by her own
hands the sacrificial horse with three sword strokes .... She must have been very
strong and a true Rajput lady indeed' (Vaidya 1972: 9). The only high moral
feeling or virtue these people lacked was patriotism (Vaidya 1905: 57-58).
Yudhist.hira, speaking in the context of the second Aryan invasion while
expressing the first 'conscious revolt against caste," could answer Nahu.sa's
question, 'Who is a Brahman?,' by citing the criterion of virtuous conduct rather
than birth (Vaidya 1907: 71-75, 164). Wives could call their husbands by their
first names (Vaidya 1907: 176), and women, as evidenced by Draupadi, had an
'independence of character' and knowledge of the ~astras that 'is far different
from the position' Draupadi 'assigns to a good wife' in a chapter 'probably...
interpolated by Sauti' (98-99). Yet times changed in accord with 'that historical
law which subjects the less civilised conquerors to the higher civilization and
religion of the conquered' (Vaidya 1907: 22). Vaidya (1907: 35) finds other
evidence for this law, and we have seen Sidhanta approximate it as well. It
clearly reflects a posture toward the British.24
The new invaders picked up caste and the 'pompous religion' of sacrifice,
which, as reflected by the 'interpolation' of the Purus.a Sakta in the R.g Veda,
had become 'the chief characteristics of their predecessors in settlements'
(Vaidya 1907: 21, 52-53). Then, through the long epic period that followed,
racial and caste mixing and division, restrictions on women, hypergamy, and
marriage by purchase increased (Vaidya 1907: 22, 48-82, 90-99, 175). Meateating, which earlier had accompanied the 'imperial dignity' of the horse
sacrifice (Vaidya 1907: 120), gave way to vegetarianism. It was a change
deserving of 'our praise and admiration and yet who can deny that the people of
India have done so...only at the sacrifice of their political independence' (Vaidya
1907: 117). Similarly, at the beginning of the epic period, 'the Indo-Aryans
were as much addicted to drinking as their brethren in Germany' (Vaidya 1907:
130). Both 'in battles and in war righteous fighting was the glory of the Indian
Kshatriyas' (Vaidya 1907: 261), and it was only after Alexander's invasion
that 'they borrowed their evil practices in war from the Greeks' (264). Thus
Santiparvan (69) shows what 'despotic' kings had learned and what dastardly
tactics (destroying countryside, poisoning water, harnessing the enemy) ailing
kings could take in resistance against such rivals. Bhi.sma's advice about sowing
dissension is 'sickening' evidence of the end of the epic period; the episode
(Mah~bh~rata 5.138) where Kr..s.nasows dissension by urging Kar0.a to change
sides was 'introduced by Sauti' and was not part of the older epic (Vaidya 1907:
261--64). While Kau.talya propounded his 'Machiavellian policies' under these

'pitiable conditions,' Plato and Aristotle 'were writing their mastery treatises
on politics and government,' showing 'how vastly the Indo-Aryan and Greek
civilizations starting from a common point had diverged in the matter of political
development by the end of the epic period' (Vaidya 1907: 267, cf. 181). In sum,
chapter 228 of the Santiparvan sets 'vividly before our eyes the idea of a
demoralized state of society as conceived by the Aryans about the end of the
epic period, and we feel that it is not, except in certain broad points, far different
from our own' (Vaidya 1907: 179, cf. 196, 203).
Most important, toward the end of the epic period, the tables on invasion are
turned. The 'Vedic period's' distinction between ,~ryas and D~sas was 'probably
lost sight of during the epic period' to be replaced by ,~tryas and Mlecchas
(Vaidya 1907: 23). Rather than ,~ryas being the supposed invaders of indigenous
D~sas, the epics tell of Mleccha combatants in the epics--some of whom must
be identified as invaders of India. As Vaidya puts it, by the end of the epic age,
the Mahdbharata speaks of 'the Aryans as distinguished from the [Mlecchas]
who surrounded their country' (1907: 25). Here he cites both epics' telling of
the all-conquering K.satriya Vigvfimitra's efforts to drag away the miraculous
cow of Vasi.s.tha. In the Mah~bharata's (I. 165.9-44) version, 25 once the superiority of Br~hma.na forbearance 26 is established over K.satriya strength, Vasi.st.ha
confirms the former by allowing all of Vigv,~mitra's soldiers live. In the
Ramaya.na's (1,50-54, 53.16-54,7) more inclement version,27 as the outcome of
the narrative, VigvAmitra determines to become a BrAhman.a. But there are other
implications. The all-conquering Ksatriya who violates the prerogatives of
Br~hma0as is helpless against degrading foreign invaders (and other peoples)
from the northwest (Daradas, K]mbojas, Pahlavas, Sakas, Yavanas) as well as
tribal, southern, and Lafikan peoples. And indeed, such Mlecehas are created, or
can at least be produced, by a Br~hman.a's cow to punish the reprobate K.satriya
king. 28 Vaidya makes two observations about such Mlecchas. Those whom the
Mahdbharata mentions as fighting on either side of the 'civil war' between the
'pure Aryans and the mixed Aryans' had 'no existence in those days' (Vaidya
1907: 20-21). And, though many of them were probably known in India before
the time of Alexander, they reflect the 'end of the epic period' (Vaidya 1907:
26-28) when they would have presumably been 'introduced by Sauti.'
Both Hopkins and Vaidya thus see Alexander's invasion and the rise of the
imperial Mauryas as pivotal to the most decisive recasting of the Mahabharata.
Each also appoints an Indian emperor to situate the text historically: either
Candragupta as its heterodox provoker or Pu.syamitra as its 'Hindu' patron.
Hopkins sees this pivotal recasting only as the most massive bulge in 'a text
that is no text, enlarged and altered in every recension' (1969a: 400), but Vaidya
discerns behind it the unifying motivations of the third of the text's three

writing authors. Vaidya deems Sauti's 'poetical embellishments' and contributions to 'moulding a work of such enormous extent into a harmonious and
consistent whole' to be estimable (1905: 31-36). But he does not find them
commensurate with the splendid plot laying of Vy~sa, of which he says, 'It has
often occurred to me that if the story of the Mahabharata is not a historical one,
it must indeed be the production of an imagination which is higher than that of
Shakespeare' (Vaidya 1905: 49).
The concession is crucial since Vaidya (1905: 59) credits his authors with
the literary skills to imagine complex plot, 'chaste and powerful' portrayal of
character, and empire itself: 'Even Duryodhana has a charm and splendour of his
own. His unswerving determination, his ambition which knows no medium
between death and the Imperial crown' (51). Indeed, Vaidya's epic poets imagine
Hindu empire as having distinctive features, though not always the same. At
'the beginning of the epic period,' India
consisted, like Greece, of a number of freedom-loving peoples or clans settled
in small patches of territory, distinguished by separate names either derived
from their chief towns or from some distinguished king of theirs .... All these
various clans in India as in Greece belonged to the same race, worshiped the
same deities, and spoke dialects of the same language. They were with minor
differences also one in manners and religion and had unrestricted marriage
relations with one another. But politically they were all independent and
almost always at enmity with one another and yet they respected one another's
independence scrupulously. Although one clan might defeat another and
almost crush it, it rarely tried to efface it altogether. This state of things
continued from before the beginning of the epic period down to very nearly its
close (Vaidya 1907: 180--81).
Thus when Yudhi.sthira aspires to obtain empire through his Rhjas0ya, he
recognizes that there are 'kings in every house' (Mahabharata 2.14.2, cited in
Vaidya 1907:182). An epic emperor would 'never destroy these small kingdoms
entirely but always contented himself with the receipt of tribute or mere presents'
(Vaidya 1907: 182). The 'various "digvijayas" [ritualized conquests of the four
directions] of Yudhis..thira and Duryodhana did not result in any extension of
their territories' (Vaidya 1907:183)--as was also the case, according to Vaidya
(1907: 9), with R~ma. 'When a king was conquered he was made to pay tribute;
if slain he was replaced by his own son or other relative' (Vaidya 1907: 245)-as even R~ma does with R~van.a's R~k.sasa brother Vibhi.san.a.
Thus the permanence of each state was guaranteed though with varying
402 / AifHiltebeitel
fortune. This feeling was probably due to that feeling of brotherhood which
animated the Aryan peoples, and identity of language and religion tended to
strengthen that feeling,
which Vaidya also sees 'operating' in ancient Greece and modern Christian
Europe (1907: 245).
Such patterns persist 'from the Brahmanas down to the Buddhistic days'
(Vaidya 1907:183) and undergo their great change when 'extensive kingdoms in
the east of India like the Magadhas .... with their overcrowded population of
non-Aryan or mixed descent, became more and more despotic' (187). Vaidya
finds evidence lacking as to 'how and when this state of things changed' but
emphasizes that it is the Buddhist accounts which 'give us an insight into how
the kingdom of Magadha began to extend its dominations in the absorption of
minor kingdoms' (1907: i 89). Considering that these events were 'synchronous
with the establishment of the Persian empire' under Cyrus and that Darius then
'reduced a portion of India to the west of the Indus to a Persian Satrapy,' Vaidya
finds it 'not at all strange' that the autocratic type of imperium launched by
Darius would have 'moulded the growth of empires in India' at Magadha (1907:
189). Vaidya observes that neither epic mentions the new Mauryan capital of
P~t.aliputra; both always give Magadha its earlier capitals of either RAjag.rha or
nearby Girivraja. 'The epics do not describe also empires as they came to be'
(Vaidya 1907: 190). Thus if Vaidya's Sauti was writing in the time of Candragupta, he was not only imagining a Vedic imperium of the past in Hindu terms
but also, while translating the new Mauryan Machiavellianism of Kau.talya into
Bhi.sma's advice to Yudhi.s.thira, refusing to imagine the historical reality of the
new Mauryan capital. Likewise, the usually 'incompetent' 'last editor' of the
Rarnayan. a probably took his exaggerated descriptions of Ayodhy~ from what he
'actually saw of a great city like Pa.taliputra' (Vaidya 1972: 96; cf. Sircar 1969:
45-61). Alles (1989: 225, 227, 231, 241) also remarks on the absence of such
imperial cities as P~t.aliputra and Kaugambi in the Ramaya.na, while Hans
Bakker (1986) notes how both epics are the first texts to call S~keta by the name
Ayodhy~, the Invincible. The Mahabharata's treatment of Taks.agilfi would then
be an exception, seemingly to assert ancient Hindu empire on the boundaries
while denying its erosion at the center.
TRANSLATING FOR THE IMPERIAL INVADERS
Therefore, when British and other colonialists constructed a Hinduism to suit

their needs, they did not invent it. Yet if they reinvented it, they did so by
virtually omitting the epics and by reducing the Ksatriya to the issue of
'ascribed' genealogy, which they could arbitrate with their research, histories,
and darbars. The British were motivated to both disinvent and reinvent the
Indian national epics in their own image, more or less simultaneously.
Thomas Metcalf provides background to this rhetorical climate: 'The British
conceived that India's buildings provided the best, if not the only, book from
which long periods of its history could "satisfactorily be read" ' (1995: 151, cf.
159). Metcalf also remarks on how the 'Sepoy Mutiny' was 'cast in heroic form
to create a "mythic" triumph' and 'monuments associated with the events of
1857 were organized in a sacral way' (1995: 156). A dismissal of the national
epics is logical in this context, which partook of the general view that India was
a land without a history of its own. Along with genealogies, the British could
control museums, monuments, and ethnography as exemplary records of the
past. But India's classical epics would elude them. Monier Monier-Williams'
Indian epic poetry (1863) remains the only serious British work concerning the
epics, one which quickly yielded to work done by Americans, Dutch, French,
Germans, Indians, Russians, Scandinavians, and others.
Monier-Williams ties the 1862 Oxford lecture that forms the basis of his
study---delivered, let us note, in the immediate aftermath of 1857---entirely to
British imperial interests: 'The R~im~iyan.a and Mah~ibh~irata, unlike the Iliad and
the Odyssey, are closely connected with the present religious faith of millions;
and these millions, be it remembered, acknowledge British sway' (1863: iii).
'British India' is now so close by steam and electricity
that the duty of studying the past history of our Eastern empire, so far as
it can be collected from ancient Sanskrit literature, can no longer be evaded
by educated men. Hitherto the Indian epics, which, in the absence of all
real history, are the only guides to the early condition of our Hindti fellowsubjects, have been sealed books to the majority of Englishmen (MonierWilliams 1863: iv).
One easily appreciates the distinction between history and condition.
We need not detail Monier-Williams' reliance on Orientalist tropes or
Homeric and biblical higher criticism. Suffice it to say that the Sanskrit epics,
especially the Mahabhdrata, were 'tediously spun out,' with occasional
'beautiful episodes' (Monier-Williams 1863: iv-v). They contrasted with the
Homeric epics by their 'gigantic scale,' 'Oriental luxuriance,' and 'confused
congeries of geological strata' (Monier-Williams 1863: 1, 17, 44; see Inden
1990: 85-89). Interesting is Monier-Williams' insistence that Sanskrit epic

poetry, like the Greek epics, 'may be called natural and spontaneous as
distinguished from artificial' (1863: In), by which he means Sanskrit kavya
poetry on epic themes. The 'spontaneous production of epic song' about
'stirring incidents of exaggerated heroic action' is what 'makes epos the natural
expression of early national life' (Monier-Williams 1863: 3). Monier-Williams
makes an interesting move from 'nature' to 'nation.' He begins with the
assumption that Greeks and Vedic Indians shared with other 'Indo-European
races' in 'worshipping the principal powers and energies of nature' (MonierWilliams 1863: 48). Next he states that the 'Aryan family' carried this 'simple
religion of nature' with them when they separated, providing them with
the germ of their subsequent mythological systems. Once settled down in
their new resting-places, simple elemental worship no longer satisfied the
religious cravings of these giant-races, awakening to a consciousness of
nascent national life. A richly peopled mythology arose in India and Greece as
naturally as epic poetry itself (Monier-Williams 1863: 48).
Monier-Williams thinks the epic songs were first
the property of the Kshatriya or fighting caste, whose deeds they celebrated;
but the ambitious Br~ihmans, who aimed at religious and intellectual
supremacy, would soon see the policy of collecting the rude ballads which
they could not suppress, and moulding them to their own purposes[--for
example, the portrayal of] King Dagaratha at the seat of his empire...
surrounded by wise Brfihmans (1863: 10, 10n).
A reinvention of the Ks.atriya is thus accomplished through his appropriation
and suppression: 'Those ballads which described too plainly the independence of
the military caste...were modified, obscured by allegory, or rendered improbable
by monstrous mythological embellishments' (Monier-Williams 1863:10-11).
All this anticipates ideas on oral--instead of written---origins of the Indian
epics, and some who advocate oral theory probably inherit these ideas. It also
presupposes the categories of natural versus revealed religions: 'Soon the Hindti,
like the Greek, unguided by direct revelation, personified, deified, and worshipped
not only the powers exhibited by external nature, but all the internal feelings'
(Monier-Williams 1863: 48). Thus while the Sanskrit epic poets are 'unrivalled'
in expressing 'universal feelings and emotions which belong to human nature in
all time and in all places' (Monier-Williams 1863: 58), certain feelings are
'natural' only to Hindus. When the poet takes his a c c o u n t beyond the P~.d.avas'
triumph--where a European poet would have left it--to a final heavenly journey,

he betrays 'a deeper knowledge of human nature, or at least of Hindti nature'
(Monier-Williams 1863: 28). And whereas 'to an extent, it is natural to all
eastern nations' to seclude women and treat them as inferiors, 'chivalry and
reverence for the fair sex belonged only to European nations of northern origin'
(Monier-Williams 1863: 55, 55n).
All this builds to Monier-Williams remarkable conclusion:
Until Asiatic women, whether Hindti or Muhammadan, are elevated and
educated, our efforts to raise Asiatic nations to the level of European will be
fruitless. Let us hope that when the R~im~yan.a and Mah~ibhfirata shall no
longer be held as sacred repositories of faith and storehouses of religious
tradition, the enlightened Hindti may still learn from these poems to honour
the weaker sex; and that Indian women, restored to their ancient liberty and
raised to a still higher position by becoming joint-partakers of Christ's
religion, may do for our Eastern empire what they have done for Europe-soften, invigorate, and ennoble the character of its people (1863: 59).
After Monier-Williams' publication, British historians like Vincent Smith
and Frederick Pargiter would look to the epics only for the extraction and
sanction of royal genealogies. No matter that most of this was invented as well;
the British were determined to reinvent the historical in it. Generally, British
writers who took interest in India's regional martial oral epics rather than in its
classical Sanskrit epics had much the same concerns (see Burnell 1894, 1895,
1896; Elliot 1992; Temple 1962; Waterfield and Grierson 1923).
Meanwhile, as the project of periodizing the epics went on apace, many of
the ideas that went into it were incorporated into the first English translation
of the Mahabharata; translated by Kisari Mohan Ganguli, and published by
Pratap Chandra Roy. Interesting is not these two authors' periodization of the
Mahabharata itself but the periodization of their translation of it. J. A. B. van
Buitenen discourages non-Sanskritist readers of his own translation from
bothering with it at all: 'The English is grating and refractory in the extreme,
and does not allow for comfortable reading even to one used to Victorian
English' (1973: xxvi). Granted that it 'was by no means a careless job,' only the
Sanskritist need consider van Buitenen's aside that 'the reader who patiently
compares it with the vulgate text...may protest many renderings, but still
recognize that the attempt was a scholarly one. I have of course consulted it
often' (1973: xxxvii). Those who compare both translations with the Sanskrit
texts will, I am afraid, often find that van Buitenen should have consulted it
more often. The Ganguli translation still deserves more serious attention than it
receives. Indeed, this will remain the case even after the 'resumed' van Buitenen

translation is completed by James Fitzgerald and his colleagues.
In launching the publication, Roy begins his first Preface by thanking those
in Europe who encouraged him, notably Fredrich Max Mtiller, who wrote, 'I
expect the time will come when every educated native will be as proud of his
Mahabharata and Ramayana as Germans are of their Nibelunge, and Greeks, even
modern Greeks, of their Homer' (cited in 1884a: 1). Epics are treated as if they
are naturally national epics. Moreover they link nations with empire. Roy
considers it 'providential' that England, with its dim past and bright present and
future, has linked with India, implying a contrast with India's epic imperial past
and present 'dependency.' Although there are 'lapses' of 'repression' by some
who are
untrue to the traditions of Empire and the instincts of their own better nature,
[the] Queen-Empress...enunciates the noblest principles of government, and
confesses to her determination of founding her rule upon the love and gratitude
of the people (Roy 1884a: 2).
In these circumstances, the publication of the Mahabharata in English is
undertaken so that 'instead of looking upon the conquered people as...
barbarians, those in authority over them' can follow up their 'sincere desire
to enter into their [subjects'] feelings and understand their aspirations...by a
study of their national literature' (Roy 1884a: 2). The availability of the
Sanskrit epics in translation will thus be a 'valuable contribution to the cause of
good government,' just at it has already 'drawn on' by 'Aryan poets and prosewriters of succeeding ages...as on a national bank of unlimited resources' (Roy
1884a: 3). When pressed by 'the orthodox,' who viewed 'every attempt to
translate the Hindu scriptures into a foreign tongue as an act of impiety,' Roy
reiterated this defense (1891: 6).
For Roy, the Mahabh~rata is 'the grandest epic which the world ever
produced' (1889: 1); 'the encyclopedia of the heroic age of the Hindus'; 'a
repertory of innumerable legends more or less based on facts' (1890: 2); 'the
great Hindu Epic' (1891: 5); and, 'a monument of ancient Aryan genius' in
which 'the Rishis always sought to inculcate the awful idea of unending
Eternity' (1893: 2-3). Roy hoped that the epic's publication in English would
encourage the 'patriotic hearts' of his countrymen by deterring them from the
'sensational literature of the present day' (I 884a: 10). Rather, it should turn
them to contemplate the purity of Aryan society, the immutable truths of
Aryan philosophy, the chivalry of Aryan princes and warriors, the masculine
morality that guides the conduct of men even in the most trying situations,

etc. (Roy 1884a: 10).
The age is past when Indian students used to spout Byron over dishes of beef
with the glass circling round in quick succession. Under influences more
wholesome and due to a variety of reasons, the English-educated native of
India has learnt to respect his ancestors (Roy 1884b: 2).
The Sanskrit epics are thus translated to serve not only the national aspirations
of Indians but also the British empire in understanding those aspirations. Roy's
first Preface closes: 'Homer lived as much for Greeks, ancient and modern, as
for Englishmen or Frenchmen, Germans or Italians. Valmiki and Vyasa lived as
much for Hindus as for every race of men capable of understanding them'
(1884a: 5). National and imperial epic opens onto a global civilizing mission.
Yet Rudyard Kipling, writing in 1886, typically belittles the Sanskrit epics in
their first English translations 29 and particularly the Ganguli translation of the
Mahabharata for 'its monstrous array of nightmare-like incidents .... its records
of impossible combats, its lengthy catalogues of female charms, and its nebulous
digressions on points of morality' (Pinney 1986: 177). Kipling makes his
trumps with typical Orientalist cards: broad hints at an underlying theory that
epics begin with historical cores; that they can be riddled with interpolations
and fancifully embellished. To Orientalists, he concedes:
The two national epics have their own special value, as the Rig Veda has for
students of early forms of religious belief; but the working world has no place
for these ponderous records of nothingness. Young India, as we have said,
avoids them altogether...; the bare outlines of their stories are known and
sung by the village folk of the country-side as love ditties; but as living
forces, they are surely dead and their gigantic corpses, like whales stranded by
the ebbing tide, are curiosities to be regarded from a distance by the curious,
and left alone by those who look for any solid return from laborious reading
(Pinney 1986: 177-78).
Although he makes it sound like he has full translations before him, writing by
1886 Kipling could have read no further into the Mahabharata than its fifth
book, the Udyogaparvan. For that is as far as the Ganguli-Roy translation had
proceeded by that point. Ganguli anticipated such reaction in his 'Translator's
Preface' of 1884:
In regard to translation from the Sanskrit, nothing is easier than to dish up
Hindu ideas so as to make them agreeable to English taste. But the endeavor
408 / Alf Hiitebeitel

of the present translator has been to give in the following pages as literal a
rendering as possible of the great work of Vyasa. To the purely English reader
there is much in the following pages that will strike as ridiculous (1884a: 11).
Around the same time, Ravi Varma finds the two epics a storehouse of images,
using them to enthuse large audiences as poster art in homes, museums, and
royal courts across India. According to E. M. J. Venniyoor (1982: 27), Varma
invented the stir[ as the national epic dress for women and at the same time
researched and painted the regional outfits of contemporary, especially rural,
women, whom Kipling expected to remember the two epics only as 'love
ditties.' When the Gaekwfid. of Baroda commissioned fourteen Varma pictures in
1888, they were to
convey the drama of the two great texts of the Hindu religion, the Ramayana
and the Mahabharata; they should evoke the beatitudes of Satyam, Sivam,
Sundram, the True, the Good and the Beautiful, and should proclaim to all
the word the splendour of India's heritage (Venniyoor 1982: 27).
The seeming allusion to Plato is striking.
NEW KSATRIYAS AND T H E ILAJPIJTS
It is already clear that what is said through the epics about empires and invasions
also says things about K.satriyas. In this regard, and for what follows, I believe
our best touchstone is an astute remark by Damodar Kosambi in a letter to Pierre
Vidal-Naquet (dated 4 July, 1964, cited in Thapar 1992: 106). Says Kosambi,
'Don't be misled by the Indian kshatriya caste, which was oftener than not a
brahmanical fiction.' 'Oftener than not'! There's a historical challenge--to figure
out when it was not a Brfihma0.ical fiction! I read Kosambi as telling us, or at
least permitting one to understand, that the Ramaya.na and the Mahabharata
are Br~hman.ical fictions that reinvent the Ks.atriya in Vedic images and project
that construction onto a glorious fictional past of previous yugas. Indeed, the
Mahabhdrata (12.49-50) makes clear its reinvention of the K.satriya by telling
us, as the Puran.as do later, that were it not for the seminal insertions by
Brahman.as, 3 the K.satriyas would have been extinct even before the time of
R~ma, not to mention the Kauravas and the P~n.d.avas. Moreover, the Para~ur~ma
myth is part of one cycle with the story of Vigv~mitra and Vasis.tha's cow,
which--we have seen--is about the origins of warriors who are not ICs.atriyas

but 'invaders.' Paragur~ma and Vigv,~mitra are structural opposites as the
outcome of a pair of boons given by the sage Bh.rgu: Paragur~ma as the
B r ~ m ~ a empowered to kill K.satriyas; Vi~v~mitra as the Ks.atriya who
becomes a Br~ma.na. They are related through King G~dhi of K~nyakubja (later,
imperial Kanauj)? l
In other words, all K.satriyas in the Ramaya.na and the Mahabh~rata descend
from Br~hm~a ancestors and are not of primal paternal descent from the Rfijanya
born from the Vedic Puru.sa. The epic poets, like early Pur~n.ic poets who cant
the epic histories forward, seem to reflect upon patterns that emerge within a
period of early Buddhism in which 'true' K.satriyas are absent. Although
Buddhists and Jainas treat some of the Magadha dynasties as K.satriya, Pur~.nic
genealogies consider them non-K.satriya and mostly low (Nandas as Sfidra;
Mauryas implied as such; ~ufigas as Br~ahman.a) (Thapar 1978a: 358, 1984:
141-42, 1992: 152-53). 32 The Nandas would 'exterminate all the K.satriyas'
(Thapar 1991: 22); and Mah~padma Nanda in particular, says Vi.sn.u Puran.a
4.24.10, is 'finisher of all the K.satriyas. '33 A similar 'erasure' of the K.satriya
has been observed in the B.rhaddevat& which seems to have been composed
shortly after the Mahabharata (100-600 CE) (see Patton 1996:11-13, 421-38)
and in a similar milieu (see Hiltebeitel n.d.). I suggest that the epics' Brflam~a
poets, writing during a period following the rise of Magadhan metropolitan
states, considered contemporary Ks.atriyas barely worth the name, even
annihilated. In this climate, developing such new terms as "sanatana dharma,'
'dharmaraja,' 'fifth Veda,' 'astika,' and 'nastika,' the epic poets invented a
classical pan-Indian Hinduism centered on the epic mode of the K.satriya to reenvision Hindu polities as future charters.
Moving on from K.satriyas to Rajp0ts, in recent research I (Hiitebeitel 1999:
299-301, 414--15) tried to relate the notion of an 'underground' pan-Indian folk
Mahabharata to a historical context: one involving the emergence of a lowstatus achieved rather than ascribed R~jp0t culture, and indeed a mobile and
highly disseminated 'R~jp0t-Afghan' culture of the type explored by Dirk Kolff
(1990) but enriched by earlier Pallava, Ch~lukya, and other expressions of
martial culture first linked with forms of goddess worship in the south. Among
the ways that these proto-R~jp0t and R~jp0t-Afghan cultures also reinvented the
K.satriya was to present their lifestyles through regional oral vernacular versions
and sometimes cultic adaptations of the Mahabharata, Ramaya.na, and regional
oral martial epics, like the Hindi ,41ha, Rajasthani PabajL Telugu Palnad.u, and
Tamil An..nan_markatai, in which the central characters are reincarnated heroes and
heroines of the classical epics (see Waterfield and Grierson 1923; Smith 1991;
Roghair 1982; and Beck 1992, respectively). Here, one could argue, is one of
the places where the construction of the Ksatriya is not a Br~hmanical fiction
but the work of low-caste, often Dalit, oral bards. Indeed, such oral epics and
their bards reinvent the Br~ma0.a rather trenchantly.
Alha in particular is interesting. It provides a folk version of the events that
precede the fall of P.rthivir~j Chauhan of Delhi, 'the last of the Hindu emperors
of India' (Tod 1990: 114). ~ It is Prt.hivirhj who draws the kings of Kanauj and
Mahobh (Jaycand and Parmal respectively) into the pyrrhic war that leaves the
fractious RfijpQts decimated and Noah India open to Muslim imperial takeover.
Each of these oral epics is about little kings whose kingdoms are overrun by
larger empires that swallow them once they have self-destructed. First, the
Hindu P.rthiviraj destroys Mahob~; then both Alha and Pabafi anticipate the
Muslim imperial advance into North India; and, in the south, the kingdoms of
the Tamil twins and the people of Pain~.du recede, respectively, before the Cr!as
and K~tkatiyas. These regional martial epics are what Quint calls 'losers' epics'
or 'epics of resistance,' as distinct from 'winners' epics' or 'epics of empire'
(1993: 9, 45-46). And it is interesting that, in re-enploting the Sanskrit epics,
there is a repeated, and (in Alha) sometimes self-conscious, theme that reverses
the fortunes which the heroes and heroines had in the classical epics (cf. Quint
1993: 18, 66-67, 101-25, 159-68). Yet from what we have seen about the
Sanskrit epics, they are not so easily defined. On the surface, they are imperial
winners' epics, especially the Ram~va.na, which blueprints an imperial Ramarajya
for India meant to inspire its ideal for all times. In relation to this prior (in the
conventional Indian chronologies) model, the anti-triumphalist Mahabhdrata
shows the fissures of empire while filling out an imperial geography that replaces
monkeys and R~k.sasas with historical kingdoms. But, as we have seen,
Yudhi.s.thira and the Pfin.d.avas' imperial title is achieved, not ascribed. The
Pan.d.avas have something in common with little kings, with low-status R~jpQts.
And although Vaidya might speak of R~ma making his way south through
Br~hman.a 'colonies,' one could just as easily reverse the image and see R~ma as
resisting R~k.sasa attempts at colonization to the north. 35 This may be because
there is something subversive about the Sanskrit epics, reflecting their resistance
to the empires and invasions experienced in the time of their composition.
Also, where the Sanskrit epics create imagined empires, they rely on the trope
of barbarian infiltration, which may be compared with the Western epic trope of
dangers from the barbarian and 'effeminizing' east (Quint 1993: 24-29, 15556). The barbarian of India's epics can be female (as with T~.taka and Sfirpanakh~
in the Ramayan.a); but usually he is the impure, unrefined, ill-spoken male. He
comes not from one direction but from the periphery: the northwest, the south,
the east, Laflk~ (although Rhvan.a is a pan.d,ita), Greece, Iran, Rome, China. The
third book of Bhavisya Puran.a (the mid-nineteenth century Pratisargaparvan)
even utilizes these idioms to Pur~n.icize the Alha from a losers' epic into an

imperial epic that explains how two barbarian (Mleccha) empires--the Mughals
and the British---give us not only these two successive outlandish winners but
also a third nonbarbarian winner--winners who inscribe this history as a divine
game: BrS.hman.a authors and readers who would seem to have understood this
epic's history through an emerging Pur~n.ic nationalist consciousness (see
Hiltebeitel 1999: 293-96).
As is well known, the ascribed rather than achieved side of R~jp0t culture-the 'Rajput great tradition'--relied upon BrS.hman.as to sanction their 'K.satriya'/
R~jpfit ascription by according them Sanskritic descent from the sun, moon, or
fire: that is, a genealogy in the SQrya-, Candra-, or Agni-vam. ga. The so-called
Agniva.m~a R~jpQts present the most innovative solution to reinventing the
K.satriya for medieval times, since neither of the epics nor the early Pur~n.as ever
mention the Agnivam. ga. The Bhavi.sya Puran.a's version of Alha makes the rise
of the Agnivam. ga to imperial status under P.rthivir~j and (supposedly) Jaycand
the very reason that Kr..sn.aagrees to support the demon Kali, to make it his
divine game (l~la) to eliminate the Agnivam.~a, and to favor the Mleccha
(Muslim and eventually British) invaders. The Agnivam. ~as are little kings and,
as K.satriyas, degenerate (Hiltebeitel 1999: 253-68).
Once James Tod had recounted some of the Agnivam. ~a myths and related
them to his notion of the Scythian origins of the R~jpQts, the 'red herring' of
the 'real historical origin' of the RfijpQts was 'dragged about in historical
writings on early medieval and medieval India' (Chattopadhyaya 1994: 161).
Scholars who attempted to solve this 'riddle' were inevitably drawn to theorize
about the origin myth of the Agnikula R~jpQts--the C~lukyas, ParamS.ras,
Chauh~ns, and Pratiharas--from a fire sacrifice on Mount Abu. One finds three
positions (see Hiltebeitel 1999: 438-42).
First, for those who view R~jpQts as originating from invaders and/or tribals,
the myth explains how Br~man.as concealed such parvenus' real origins by
legitimizing them as Hindus at the caste level of Ksatriyas. Most who argued
this did so with more than a whiff of opportunism--their intimations of
concealed purposes betraying the obvious colonial purpose of detegitimizing
native ranks and titles while legitimizing their own colonizing invasion. Tod's
Scythian theories set the train in motion, viewing this pedigree as honorable for
his 'feudal' R~jpQts in contrast to the 'predatory' Mar~.th~s (Peabody 1996). But
when indigenes and foreign 'hordes' (notably GQjars) replace Scyths in 'tribal'
(rather than 'feudal') turn-of-the-century explanations, denigrations become
palpable (Baden-Powell 1899: 288, 533, 544). R. B. Singh considers the
'mission' of the 'imperialist historians' one of 'despoiling the history of the
subject country' and scolds 'Indian scholars of successive generations [who]
failed to see through their subtle game' (1975: ii, iv).
412 / AifHiltebeitel
A second group, for whom R~jp~ts descend directly from Vedic and epic
K.satriyas, is exemplified by Vaidya and Singh. Vaidya takes as questionable the
'statement in the Pur~n.as to the effect that in the Kali age there would remain no
Kshatriyas' (1924: 43). He imagines Rajasthan as a 'central tract' or 'middle
country' to connect K.satriyas with medieval R~jp~ts; those remaining ICs.atriyas
who had not become Buddhists left 'their ancient homes in the Panjab and the
Gangetic valley' under 'pressure of foreign invasions' and 'took shelter in the
sands of Rajasthan' to reemerge as R~jpGts (Vaidya 1924: 43-48, 66-69). For
him, the R~jpGts are 'undoubtedly descendants of Vedic Aryans of the solar and
lunar race, and there was no third race or Vam.f,a...(namely the Agniva.m~a)'
(Vaidya 1924: vii). Singh sees the Agniva.m~a myth as rejuvenating a longstanding heroic tradition of indigenous origin: 'an unbroken continuity of
martial ideals from the R~maya.na and the Mah~bhhrata down to the present age
and therefore the Rajput age' (1964: 23, cf. 1975: 21), with genuine solar
origins behind fabricated fire origins. 36 These authors react against colonialist
agendas by advocating high-caste nationalist agendas. Thus, Vaidya is chided by
Chattopadhyaya (1994: 161) for his argument that medieval RajpQts' heroism
shows they 'cannot but have been the descendants of Vedic Aryans. None but
Vedic Aryans could have fought so valiantly in defense of the ancestral faith'
(1924: 7). Vaidya's curious nationalism evokes "The ninth and tenth centuries,
AD--The happiest period in Indian history' as having had one religion
(Hinduism, with Buddhism 'entirely supplanted' and Islam yet to get beyond
Sindh); one race (Aryan, avoiding mixture with SQdras who 'represented the
Dravidian race'); more fluidity and commensality among Aryan castes; no
foreign domination; and, wars that were good because (a) they were 'between
peoples of the same race, the same religion, and the same civilization and were
never carried on with racial animosity or motives of seizure of territory,' (b)
they could 'prevent the people from becoming effete and effeminate' and 'aid the
progress of humanity on its onward march to civilization,' and, (c) on the
principle that 'India need not and could not be one state,' they restored kings to
their thrones and left kingdoms intact (1924: 247-58). As observed, Vaidya
found the same conditions--and even R~jp0ts and R~jpGt behaviors--in the
'early epic period.' Singh considered 'HQn.as much inferior to the Hindus in
cultural attainment'; they
must have been absorbed in their counterparts of the Hindu population, but
certainly not in the Br~hma.na or the Kshatriya class who occupied a high
place in the social order, and who would not allow an inferior stuff to mix up
with them and thus lower their dignity from [a] social point of view (1975:
45, cf. 83; Vaidya 1924: 26). 37

A third group, considering RajpGts as Brahmanas who became kings, has its
most recent spokesman in Jai Asopa (1976). He seeks to antiquate the Agnikula
myth by tracing it to Brahman.as' early connections with Agni. By attributing
Brahm~a origins to the Agnivam.~a (while tracing the Solar and Lunar
dynasties to Central Asia), he informs us that 'The beautiful race of NorthWestern India stood for ,~u'yanisation of the whole world' (Asopa 1976: 7, see
also 17-18). Brahman.as are thus placed at the very heart of the primal freedom
struggle, having been the original RajpQts. Up to the early medieval period there
was still 'enough fluidity' between Brahman.as and kings; then RajpQts
rigidified as a caste in the thirteenth century in retreat before Muslim aggression
(Asopa 1976: 7-10, cf. 91, 98).
Finally, I like Kosambi's statement because it suggests--with its 'oftener
than not'--tbat new constructions of the K.satriya have been going on for a long
time, that they are not static, and that if 'oftener than not' they are 'Brahman.ical
fictions,' they are not always so. Sometimes, quite obviously, the British and
other 'Orientalists' speak for them. Sometimes K.satriyas and RajpGts speak
for themselves or at least have bards and chroniclers other than Brahma.nas.
Perhaps the Buddha and Mahavira really were K.satriyas, at least of some kind
(Deshpande 1993). What is noticeable, however, is that while the epic K.satriya
provides a continuing frame of reference, one receives this discourse from
Br~manas and other scholars in fragments. There is no continuing discourse on
the K.satriya, except where it has been invented in the epics or by scholars to
meet new desires of empire, nation, or state. Examples include medieval stories
of the era of Vikramaditya and his new style of adventurer-emperor-king; the
vam.~a pedigrees of medieval Rajpfits; the crowning of Sivaji by his guru
Ramad~sa; Varma's invention of the sa.rr as the national epic dress for women;
Indian national television's (Doordarshan's) use of the epics for 'national integration'; the Bharatiya Janata party leader L. K. Advani dressing up as Rama
for his ride to rectify the imperial history of Ayodhya; and, the aspiring "neoKs.atriya' Sfidra landlord populations on the current power-faultiness between the
Brahman.a-Baniya combination, appropriating them into Brahman.ical Hindutva,
and the Scheduled Castes, Scheduled Tribes, and Other Backwards over whom
they seek 'to lord it.' K.satriyas are a renewable resource, even as fictions. As the
Purus.a Sakta puts it for all times, the Rajanya is arms without a mouth.
Notes
1. On Indo-European comparisons, see among recent attempts Hiltebeitel 1975,

1990; Katz 1989. As I now see it, the error lies in looking at common themes as
414 / A i f H i l t e b e i t e l
evidence for older strata of the epics themselves and of their original character rather
than as evidence of what the epic poets have done with older themes.
2. Including one of a 'city of Brahmans' (Bosworth 1996: 95).
3. The term is often--and from a modern perspective, rightly--used to describe the
Sanskrit epics; the term 'Hindu,' however, being anachronistic.
4. For an earlier view not discussed below, see Hiltebeitel (1979: 69) on the
younger Adolf Holtzmann's 'inversion theory' in which the Mah~bharata begins as
a Buddhist epic celebrating Duryodhana in the image of Agoka and in memory of
national resistance against the Greeks and is then subject to Br~hma.nical inversions.
5. For the beginnings of this project, see Dum6zil 1948; for some of my own
attempts to contribute to it, see Hiltebeitel 1975, 1990.
6. Within the Poona Critical Edition, there are, between 2.11 and 2.42, eight out
of the fourteen such usages in the entire epic. Satnrdj is probably used ironically
when Yudhi.s.thira and Draupadi call Vir~t.a 'emperor' (Mah~bh~rata 4.6.7, 19.25).
Sullivan (1990" 31, 48, 60, 75) makes the point that both the Rfijasfiya and
Agvamedha are imperial sacrifices and that Vyhsa acts as priest at both.
7. Consider, for instance, Macdonell's Vedic mythology (1974) with Hopkins' Epic
mythology (1969b) as guidelines to one element of such periodization.
8. Compare Alles (1989: 222-24, 231, 241n45) on the non-necessity of positing
strata and the '19th century European bias against the intellectual capabilities of an
ancient poet' (223n8). But Alles holds to the idea that Indian epics begin with
'defining narratives' (1994: 26-28) that leave V~lmiki's original Rdmdyan.a without
its first and last books and the Mahdbhdrata 'overburdened with episodic material'
(1989: 223, 1994: 36).
9. Derived from biblical and Homeric 'higher criticism' and colonialist and
Christian 'comparative religions' historiography and apologetics.
10. The epics put in place the solar, lunar, and Magadhan dynastic chronologies
along side the theory of yugas, which, taking them together, the Pur,~n.as carry
forward as history.
I I. 'The Mahdbh~rata, renowned for "telling it like is," not as it ought to be' (the
contrast being with the R~m~yan.a) (Alles 1994: 327).
12. Madeleine Biardeau (personal communication, 1995) has influenced me here.
13. Compare Quint (1993: 55, 62-64) on Virgil's rewriting of history as favoring
'a collective act of oblivion' to 'suppress and rewrite Rome's political memory' after
'the national trauma of civil strife.' Neither Vfilmiki nor Vy~sa however had a Hindu
Augustus.
14. For comparable attempts to treat the Rdm~yan.a as a source for information
about an 'age,' see Dharma 1941; Vyas 1967.
15. For instance, their polyandry and breaches of the rules of combat.
16. Compare Smith (1961: 44-60), who uses the terms 'epic period' and 'epic
India'--contrasted with 'Vedic period'--as headings to cover the same issues but
shies away from incorporating the terms into his actual discussion.
17. Vaidya (1907: v, 28) is also willing to consider 1400-1250 BCE--the 'latest

dates assigned' to the Mah~bhfirata war--as possible, but he theorizes only about the
longer span and treats the 1600-year difference as a trifle.
18. Vaidya cites Risley's 'The study of ethnography in India,' Journal of
Anthropological Institute 20, which is unavailable to me.
19. Bosworth (1996: 12n310), who draws a similar comparison between Cort6s
and Alexander, also finds an analogy here in the latter's pontoon work.
20. Ramasami interpreted the Ramayan.a as a Br~hman.ical-propagated fiction
justifying Aryan colonization of the Dravidian south.
21. Vaidya seems to stretch the text at this point. He recalls without citation a
'fossil' verse 'strangely preserved from the old nucleus" in which Yudhi.s.thira
explains to Drupada: 'This is our family custom and we do not feel we are transgressing Dharma in following it' (Vaidya 1905: 123, 1907: 13-14). (I cannot find
this verse in either the vulgate or the Critical Edition, including its apparatus.)
Possibly Vaidya refers to Yudhi.s.thira's explanation by way of the P'~n.d.avas'
covenant of sharing every treasure (Mah~bh~rata 1.187.24), which, together with
the dharma of heeding the word of their highest guru, their mother (1.188.15),
provides his justification of the practice.
22. Aware that the American Civil War involved 'the strange instance...of
Europeans coming into close contact with a black population' (1907: 55), Vaidya
would seem to equate the Pa.nd.avas with the Union and the Kauravas with the
Confederates.
23. Consult Yardi 1986 for his definition of five authorial styles in the
Mah~bh~rata.
24. As perhaps it did for Mahatma Gandhi in his famous joke that he was not aware
there was such a thing as Western civilization.
25. K~madhugdhenu ('Cow of plenty') Nandini retaliates by creating Pahlavas
from her tail or 'arse'; ~abaras and Sakas from her dung; Yavanas from her urine; and,
Pun.d.ras, Kir~tas, Dramid.as, Sim.halas, Barbaras, Daradas, and Mlecchas from the foam
of her mouth.
26. Forebearance or k.sama is one of the high Mahabharata virtues, exemplified
by Yudhi.st.hira.
27. Kimadhenu ('Cow of wishes') first obtains Vasi.s.tha's permission and then
routs Vi~v,~mitra's hosts by creating dreadful Pahlavas, ~akas, Yavanas, and
K,~mbojas from her 'roar' or 'bellow'; more weapon-bearing Pahlavas from her
udders; Yavanas from her vulva; ~;akas from her anus; and, Mlecchas, H~'itas, and,
Kiratas from the pores of her skin. Finally, Vasi.s.tha burns the remaining warriors to
ashes with the syllable 'Orb.'
28. Vaidya, however, reads the Vasi.s.tha-Vi~v~mitra myth as a 'revolt by the
Kshatriyas against the rising dogma' that only Brahman.as could be priests (1907:
5 6 ) - - a dubious proposition.
29. By Ganguli of the former, and Ralph Griffith of the latter (Pinney 1986: 17778).
30. Into K.satriya widows after the extinction of the K.satriyas twenty-one times

over by the enraged Br~hma.na R~ma J~madagnya (Para~ur~ma).
31. Through the exchange of boons by G~dhi's daughter and wife, Para,~ur~ma is
Gadhi's greatgrandson through the daughter, while Vi~vamitra is his son through
the wife (Mahabharata 3.115-116). Monier-Williams (1863: 11) already relates
these stories to empire and invasion.
32. The Mauryas with links to the Buddha are S0ryava .m,~in-Ik.sv~kus in Buddhist
genealogies. A~oka thinks he is a SOryavam.gin K.satriya in the Agokdvaddna (Strong
1983: 205, 272, 281).
33. In Wilson's translation, 'Like another Para~urfima, he will be the annihilator of
the Kshatriya race; for after him the kings of the earth will be ~fidras' (Vi.snu Purina
1972: 374; cf. Pargiter 1962: 58; Sircar 1969: 150).
34. Vaidya uses the phrase 'last Hindu Emperor of India' twice (1924: i, 90), the
second time italicizing 'last'; cf. Sherring 1872: 161; Pritchett 1980, citing other
critics writing similarly in Hindi about the Prthiv~rajrasau.
35. Particularly in Janasth~.na, where R~ma and Laksman.a dispatch fourteen
thousand R,~k.sasas (Ramayan.a 3.17-30). Compare Quint (1993: 254-55, 264-70,
339--40) on Milton's Satan as colonialist and census-taker and Vaidya's R~va.na as
proto-imperialist like Montezuma.
36. On Agnikula clans having prior solar myths, see Vaidya 1924: 13-14.
37. HQ.nas were never considered R~tjpfits.
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A L F H I L T E B E I T E L is Columbian School Professor of Religion and

Human Sciences at the George Washington University, Washington, DC.

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Empire, invasion, and India's national epics

International Journal of Hindu Studies 2, 3 (December 1998): 387--421

388 / Aif Hiltebeitel

Empire, invasion, and India's national epics / 389

PERIODIZING THE EPICS

The variety of conceptions developed around periodizations of the epics arises

Empire, invasion, and India's national epics / 391

Empire, invasion, and India's national epics / 393

394 / AIf Hiltebeitel

Empire, invasion, and India's national epics / 395

396 / AIf Hiltebeitel

Empire, invasion, and India's national epics / 397

398 / Alf Hiltebeitel

Empire, invasion, and India's national epics / 399

400 / Alf Hiltebeitel

Empire, invasion, and India's national epics / 401

TRANSLATING FOR THE IMPERIAL INVADERS

Therefore, when British and other colonialists constructed a Hinduism to suit

Empire, invasion, and India's national epics / 403

404 / Alf Hiltebeitel

Empire, invasion, and India's national epics / 405

406 / Alf Hiltebeitel

Empire, invasion, and India's national epics / 407

408 / Alf Hiitebeitel

NEW KSATRIYAS AND T H E ILAJPIJTS

Empire, invasion, and India's national epics / 409

Empire, invasion, and India's national epics / 411

Empire, invasion, and India's national epics / 413

1. On Indo-European comparisons, see among recent attempts Hiltebeitel 1975,

Empire, invasion, and India's national epics / 415

416 / Alf Hiltebeitel

Allen, N. J. 1991. Review of The cult of Draupad[. Mythologies: From Gingee to

Empire, invasion, and India's national epics / 417

418 / Alf Hiltebeitel

Empire, invasion, and India's national epics / 419

420 / Alf Hiltebeitel

Empire, invasion, and India's national epics / 421

A L F H I L T E B E I T E L is Columbian School Professor of Religion and

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