There is a new awakening in India that is challenging the ongoing westernization of the discourse about India. The Battle for Sanskrit seeks to alert traditional scholars of Sanskrit and sanskriti - Indian civilization - concerning an important school of thought that has its base in the US and that has started to dominate the discourse on the cultural, social and political aspects of India. This academic field is called Indology or Sanskrit studies. From their analysis of Sanskrit texts, the scholars of this field are intervening in modern Indian society with the explicitly stated purpose of removing 'poisons' allegedly built into these texts. They hold that many Sanskrit texts are socially oppressive and serve as political weapons in the hands of the ruling elite; that the sacred aspects need to be refuted; and that Sanskrit has long been dead. The traditional Indian experts would outright reject or at least question these positions. The start of Rajiv Malhotra's feisty exploration of where the new thrust in Western Indology goes wrong, and his defence of what he considers the traditional, Indian approach, began with a project related to the Sringeri Sharada Peetham in Karnataka, one of the most sacred institutions for Hindus. There was, as he saw it, a serious risk of distortion of the teachings of the peetham, and of sanatana dharma more broadly. Whichever side of the fence one may be on, The Battle for Sanskrit offers a spirited debate marshalling new insights and research. It is a valuable addition to an important subject, and in a larger context, on two ways of looking. Is each view exclusive of the other, or can there be a bridge between them? Readers can judge for themselves.

This book is about one of the last unresolved riddles of Indology. It is a search for the mythical Vedic Soma. What was this Soma? It was defined as a Deva-a god in the Vedic pantheon.The entire 9th Mandala of the Rig Veda is devoted to this magical Soma. Soma, however, is like the Beeja mantras (Aum, Hum, Sreem etc) of the Vedas. It was a meta-concept of extraordinary elegance and beauty. It encompassed a whole spectrum or range of meanings in that one word. In this book, the author examines in detail the Botanical aspect of Soma as a psychotropic plant; studies the biological aspect of Soma as an endogenous elixir-which he personally experienced in meditation; examines the Soma of Senses-of sight, sound, touch, taste and smell-and the Soma of Action as defined in the Geeta. The highlight of this book is the Quantum Mechanical approach to understanding the Atman and the act of seeing that generates this cosmos. This book analyses the Vedic Mahavakyas in the light of latest discoveries in Quantum Physics and neuro-biology; and the correspondences are simply amazing and revelatory. "General Bakshi explores Soma extensively in neurobiology and mind body medicine and depth psychology, and ultimately its connection to the subtle body and chakras & Agni/Kundalini, weaving modern science with yogic meditation. All these many types of Somas are part of a greater integral and universal view of the infinite and eternal reality, the Atman that is Brahman. His explanation of Soma in terms of Vedantic Mahavakyas like Tat Tvam Asi is most notable."Dr. David Frawley, Author, Vedic Acharya

Description: This book explores some underlying theoretical premises of the Western study of ancient India. These premises developed in response to the colonial need to manipulate the Indians' perception of their past. The need was felt most strongly from the middle of the nineteenth century onwards, and an elaborate racist framework, in which the interrelationship between race, language and culture was a key element, slowly emerged as an explanation of the ancient Indian historical universe. The measure of its success is obvious from the fact that the Indian nationalist historians left this framework unchallenged, preferring to dispute it only in some comparatively minor matters of detail. This book argues that this framework is still in place, and implicitly accepted not merely by Western Indologists but also by their Indian counterparts. The image of the ancient Indian past remains the same. The persistence of the old image is reflective of India's relationship as a part of the Third World with the West and Western historical scholarship. This book has a further argument. Mere dismantling of the current racist structure of our perception of ancient India and all that implies will not lead by itself to an Indian perception of the ancient Indian past. Besides, any alternative sense of this past should be something in which all Indians, irrespective of their individual affiliations, can feel having a share. Among other things, the book underlines the total inadequacy of ancient Indian texts to offer fine resolution historical images in chronological and geographical order, and argues that this goal is unlikely to be achieved by combining our historical texts with some social science theories. This can be achieved only through detailed grassroots investigations of the ancient history of the land and its interrelations with human beings. The academic context of the book lies in an increasingly expanding area of archaeological studies of the sociopolitics of the past. This is the first major exercise in this direction in the context of India.