{"product_id":"nationalization-of-hindu-traditions-bharatendu-harischandra-and-nineteenth-century-banaras-nag076","title":"The Nationalization of Hindu Traditions (Bharatendu Harischandra and Nineteenth Century Banaras)","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eNAG076\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/book-author\/vasudha%20dalmia\/\" class=\"underlined\" title=\"Vasudha Dalmia\"\u003eVasudha Dalmia\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e 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locked=\"false\" priority=\"9\" qformat=\"true\" name=\"heading 6\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"9\" qformat=\"true\" name=\"heading 7\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"9\" qformat=\"true\" name=\"heading 8\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"9\" qformat=\"true\" name=\"heading 9\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 1\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 2\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 3\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 4\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 5\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 6\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 7\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 8\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" name=\"toc 9\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"35\" qformat=\"true\" name=\"caption\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"10\" semihidden=\"false\" unhidewhenused=\"false\" qformat=\"true\" name=\"Title\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"1\" name=\"Default Paragraph Font\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"11\" semihidden=\"false\" unhidewhenused=\"false\" qformat=\"true\" name=\"Subtitle\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"22\" semihidden=\"false\" 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\u003clsdexception locked=\"false\" priority=\"62\" semihidden=\"false\" unhidewhenused=\"false\" name=\"Light Grid\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"63\" semihidden=\"false\" unhidewhenused=\"false\" name=\"Medium Shading 1\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"64\" semihidden=\"false\" unhidewhenused=\"false\" name=\"Medium Shading 2\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"65\" semihidden=\"false\" unhidewhenused=\"false\" name=\"Medium List 1\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"66\" semihidden=\"false\" unhidewhenused=\"false\" name=\"Medium List 2\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"67\" semihidden=\"false\" unhidewhenused=\"false\" name=\"Medium Grid 1\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"68\" semihidden=\"false\" 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name=\"Intense Reference\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"33\" semihidden=\"false\" unhidewhenused=\"false\" qformat=\"true\" name=\"Book Title\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"37\" name=\"Bibliography\"\u003e\u003c\/lsdexception\u003e \u003clsdexception locked=\"false\" priority=\"39\" qformat=\"true\" name=\"TOC Heading\"\u003e\u003c\/lsdexception\u003e \u003c\/latentstyles\u003e \u003c\/xml\u003e\u003c![endif]--\u003e\u003cstyle type=\"text\/css\"\u003e 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\u003c!--[if gte mso 10]\u003e \u003cstyle\u003e \/* Style Definitions *\/ table.MsoNormalTable {mso-style-name:\"Table Normal\"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:\"\"; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:\"Times New Roman\",\"serif\";} \u003c\/style\u003e \u003c![endif]--\u003e\u003c!--[if gte mso 9]\u003e\u003cxml\u003e \u003cshapedefaults v:ext=\"edit\" spidmax=\"3074\"\u003e\u003c\/shapedefaults\u003e \u003c\/xml\u003e\u003c![endif]--\u003e\u003c!--[if gte mso 9]\u003e\u003cxml\u003e \u003cshapelayout v:ext=\"edit\"\u003e \u003cidmap v:ext=\"edit\" data=\"1\"\u003e\u003c\/idmap\u003e \u003c\/shapelayout\u003e\u003c\/xml\u003e\u003c![endif]--\u003e\u003cdiv class=\"Section1\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003eAbout the Book\u003c\/span\u003e\u003c\/b\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThis book studies how a dominant strand of Hinduism in North India-the tradition which uses and misuses the slogan \"Hindi-Hindu-Hindustan\"-came into being in the late nineteenth century. It uses the life and writings of \u003cspan class=\"SpellE\"\u003eBharatendu\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e (often called the Father of Modern Hindi) as its focal point for an analysis of some of the vital cultural processes through which modern North India, as we experience it today, came to be formed.\u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eFirst published in 1997, this book has been widely recognized as a work of exceptional scholarship with politically vital implications. It is reissued now with a new Foreword by Francesca \u003cspan class=\"SpellE\"\u003eOrsini\u003c\/span\u003e, highlighting the nature of its importance.\u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003eAbout the Author\u003c\/span\u003e\u003c\/b\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eVASDHA DALMIA is professor of Hindi and Modern South Asian Studies at the University of California Berkeley.\u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003eNote of Transliteration\u003c\/span\u003e\u003c\/b\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eHindi words which have become part of the English language, for instance Brahman or \u003cspan class=\"SpellE\"\u003ePandit\u003c\/span\u003e, have been written without diacritical marks. When citing directly from the Hindi, the transliteration followed by \u003cspan class=\"SpellE\"\u003eR.S.Mc\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eGregor\u003c\/span\u003e in his Outline of Hindi Grammar [1972] 1977, has mostly been used. The rather vexed question of the \u003cspan class=\"GramE\"\u003edifference\u003c\/span\u003e in Hindi and Sanskrit transliteration has been sought to be resolved, in that the Sanskrit has been employed only in contexts where Sanskrit works are under discussion. \u003cspan class=\"GramE\"\u003eThus \u003cspan class=\"SpellE\"\u003eBharatvars\u003c\/span\u003e in the Hindi context and \u003cspan class=\"SpellE\"\u003eBharatavarsa\u003c\/span\u003e in the Sanskrit.\u003c\/span\u003e For the Urdu transcription I have mainly relied on the scheme adopted by \u003cspan class=\"SpellE\"\u003eR.S.McGregor\u003c\/span\u003e in Urdu Study Materials, 1992, when citing from secondary sources, the author's usage has been retained.\u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e\u003cspan lang=\"EN-US\" style='font-family: \"Times New Roman\",\"serif\";mso-ansi-language:EN-US'\u003eForeword\u003c\/span\u003e\u003c\/b\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eIt is rare for an academic book to combine a strong line of argument with a profusion of sources, all carefully presented and \u003cspan class=\"SpellE\"\u003eanalysed\u003c\/span\u003e, over a very broad canvas, covering a number of different themes: a book in which every small detail makes sense both in itself and as part of a much larger picture. \u003cspan class=\"SpellE\"\u003eVasudha\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e The Nationalization of Hindu Traditions: \u003cspan class=\"SpellE\"\u003eBhiiratendu\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e and Nineteenth-century Banaras\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eis such a book. It is unusual in being at the same time utterly convincing, thorough and light-footed, sensitive to nuances, ambivalences, and con-traditions, and so assured in its reading that there is never any feeling of it forcing an interpretation upon its material. Re-reading it now, nearly fifteen years after it first appeared, is like reading a classic, a work that has not so much shaped our understanding of this period as having created the field, the discipline through which to study it. Cultural history had not been done in this way for India before. For a long time the \"colonial encounter\", and what was termed the \"Indian Renaissance\", were defined by studies of Bengal, or more precisely Calcutta. We pictured colonial intellectuals as \u003cspan class=\"SpellE\"\u003ebabus\u003c\/span\u003e, suited and booted in public and donning dhotis and sacred threads at home, intellectuals who were equally at home in the English classics (often also Latin and Greek) and Sanskrit texts, even as they forged modem literature and the press in Bengali. Other regions and language areas were viewed as variations on Bengal, a little more radical here, a little belated there. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eTo some extent Bengal still determines the meridian of modernity in India-can for instance \u003cspan class=\"SpellE\"\u003eNazir\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eAkbarabadi\u003c\/span\u003e be considered a modem poet, given that he lived and wrote in Agra at the turn of the nineteenth century? I doubt there would be much difficulty considering his irreverent, street-smart poetry \"modem\" had he lived in Calcutta over the same period. One of the merits of \u003cspan class=\"SpellE\"\u003eVasudha\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e book, as of David \u003cspan class=\"SpellE\"\u003eLelyveld's\u003c\/span\u003e Aligarh's First Generation\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eand Barbara Metcalf s studies of Indian Islam, has been to consider modernity from the perspective of areas and groups where living traditions of knowledge, authority, and culture were still strong. In fact, the rich crop of regional studies on the growth of the press as well as public sphere institutions all over India has now made it amply clear how different and specific the trajectories of colonial modernity were in each separate case. There is no longer one measure that, more or less, fits all. The picture we get of \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e from \u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e book is of a colonial intellectual with long, curly hair and the richly woven \u003cspan class=\"SpellE\"\u003eangarkha\u003c\/span\u003e\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eof the pre-colonial elite, with his courtesan- companion \u003cspan class=\"SpellE\"\u003eMallika\u003c\/span\u003e on his lap, the pair gazing seriously at each other, encapsulating the complex historical background of Banaras that this book traces so thoroughly. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eBeing a study of the writings and ideas of a singular colonial intellectual, this book acknowledges \u003cspan class=\"SpellE\"\u003eSudhir\u003c\/span\u003e Chandra's The Oppressive Present (1992) as a predecessor. And indeed Chandra's book was remarkable for the range of writers and texts it discussed as well as for the issues it focused on: these were to dominate discussions of colonial culture in the years that followed-historical consciousness, communalism, nationalism. But whereas the vernacular intellectuals of colonial times are in Chandra's depiction beset by anxiety and ambivalence (\"Crushed by English Poetry\" is the title of one of the chapters), \u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e is a much more self-assured character whose attitude to \u003cspan class=\"SpellE\"\u003eorientalist\u003c\/span\u003e discourse is confidently selective. \u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e careful tracing of the development of the historical discourse on Indian monotheism is illuminating in this respect, highlighting not only the significant overlap between European orient lists and Indian intellectuals, but also their contrasting agendas and the selectiveness with which \u003cspan class=\"SpellE\"\u003eRajendralal\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eMitra\u003c\/span\u003e or R. G. \u003cspan class=\"SpellE\"\u003eBhandarkar\u003c\/span\u003e or \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e, for instance, made use of orient list \u003cspan class=\"SpellE\"\u003eauctoritas\u003c\/span\u003e.\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eHer meticulous outlining of \"three idioms\" in her Introduction, and of the third idiom in particular-the \"modem Indian\", as a \u003cspan class=\"SpellE\"\u003esanskritizing\u003c\/span\u003e idiom which formed itself \"in the very process of negotiating the relationship to past idioms and classical texts in the light of present needs and claims, in order to project itself as a coherent and even homo- generous entity\" (p. l5)-is borne out in subsequent chapters through her analysis of literary and religious debates and activities. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eAs a cultural-historical study in English of a hallowed figure of the Hindi literary tradition, this book participates in the productive cross disciplinary trend that has seen primarily historians and scholars of English literature mining regional-language archives to produce rich cultural histories of colonial India. This process acquired particular urgency because of the shadow cast by \u003cspan class=\"SpellE\"\u003eHindutva\u003c\/span\u003e. Scholars searched for the origins of its xenophobic views and counterfactual arguments, and for the \"communal common sense\" (as one scholar called it) that was apparently firmly rooted in the popular imagination despite decades of \u003cspan class=\"SpellE\"\u003eNehruvian\u003c\/span\u003e secularism. Views that condemned Indian Muslims into being eternal foreigners, \u003cspan class=\"SpellE\"\u003eSudhir\u003c\/span\u003e Chandra had shown could be found in profusion within the writings of \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e and his contemporaries. In a different way, given the fractious and hierarchical relationship of Hindi with English, her critical perspective on these themes also exposed \u003cspan class=\"SpellE\"\u003eVasudha\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e to criticism. Does not writing \u003cspan style=\"mso-bidi-font-style:italic\"\u003e\"\u003c\/span\u003e\u003cspan class=\"SpellE\"\u003eangrezi\u003c\/span\u003e men Hindi\u003cspan style=\"mso-bidi-font-style:italic\"\u003e\"- \u003c\/span\u003eabout Hindi in English-it was asked; mean choosing to be an outsider in the world of Hindi, cut off from its concerns and struggles? The answer seems clear: anyone who reads this book will see that \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e writes with great engagement as well as historical balance about \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e. Her whole book is a plea for patiently listening to the source material in Indian languages, to look carefully at their longer genealogies and unexpected conclusions. \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e position in the Hindi firmament has always been secure, regardless of whether the emphasis has been placed on his modernity and radicalism or on his loyalty and traditionalism. So, if I may push the planetary metaphor further, the merit of this book is to make \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e moon part of several crisscrossing orbits, not in order to diminish its importance but to see how the movement of this particular system interacted with other systems. And because she does not take on the role of critic as censor or judge-as so often happens in critical works originating in Hindi-\u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e does not expect consistency or political correctness in \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e, be it his ideas on Hinduism, \u003cspan class=\"SpellE\"\u003eHinduness\u003c\/span\u003e, or Hindi. Rather, she brings to life a much more sparkling and nuanced historical character and social animal, someone who made the fullest use of the possibilities provided by print and the new culture of associations. Striking are his many unfinished essays, travelogues, and narratives which reveal a keenness to experiment and write down ideas and experiences even when a genre is not fully formed, an argument incompletely worked out. In this respect, \u003cspan class=\"SpellE\"\u003eVasudha\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e ' s chronological approach to \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e ideas on \u003cspan class=\"SpellE\"\u003eVaishnavism\u003c\/span\u003e and his theatrical writings highlight this \"work in progress\" very well. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eAnother feature that sets her book apart from other studies of the \"colonial encounter\" is its delineation of a social stage comprising many actors. \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e does not frame the intellectual encounter simplistically as a binary relationship between colonial masters or orient lists or missionaries on the one hand, and Indian intellectuals or informants or native rulers on the other-whether one calls that relationship a \"negotiation\" or a \"transaction\" or a \"dialogue\" or something else along the same lines. By drawing a social map of Banaras in which the maharaja, the \u003cspan class=\"SpellE\"\u003epandits\u003c\/span\u003e, and the merchants each had their own source of authority and sphere of influence, she is able to show how each of these negotiated their positions in the new colonial set-up, how their mutual relations were affected, how they moved in the new spaces of social interaction and intervention provided by the press, schools, and associations, and how their idioms were shaped by these encounters \"In interaction and ultimately in resistance to the British\". Though the focus is primarily on \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e, what we are given is an overall picture of a changing society in which everyone is an actor both influenced by and influencing everyone else. One of her arguments-that even the \u003cspan class=\"SpellE\"\u003epandits\u003c\/span\u003e in Banaras were affected by the colonial encounter, directly in the Benares Sanskrit College and more generally by the growing authority of Western orient lists has been followed up in detail by Michael S. Dodson in \u003cspan class=\"SpellE\"\u003eOrientalism\u003c\/span\u003e, Empire \u003cspan class=\"GramE\"\u003eAnd\u003c\/span\u003e National Culture (2007). In \u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e work, however, such processes are traced both within writings as well as institutional arrangements, and placed within a much .wider social and cultural web. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eWhile rich as cultural and social history-Chapter 3 could be a book on its own-\u003cspan class=\"SpellE\"\u003eDalmia's\u003c\/span\u003e book is also very powerful as intellectual history. This seems most in evidence in the last chapter, where every strand of religious thought-for instance monotheism, be it Indian or European- is \u003cspan class=\"SpellE\"\u003eanalysed\u003c\/span\u003e, its origins and developments traced, its claims tested, and its similarities and differences with respect to other strands carefully drawn out. All the time, \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e is keen to point out, \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e intellectual articulation of \u003cspan class=\"SpellE\"\u003eVaishnava\u003c\/span\u003e monotheism and religious innovation did not impede his full participation in the rituals of his \u003cspan class=\"SpellE\"\u003esampradaya\u003c\/span\u003e.\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eNo book in Hindi on \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e has considered his religious ideas and activities in such detail. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThroughout, \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e makes it clear that her focus is the making of a national Hindu idiom, and that a significant part of this process was the bypassing of Islamic and \u003cspan class=\"SpellE\"\u003eIslamicate\u003c\/span\u003e traditions that had been the dominant elite features of the region for several centuries. She notes that \"if the consolidation was \u003cspan class=\"SpellE\"\u003eemancipatory\u003c\/span\u003e, it was in its turn repressive, and if it included, it also excluded, not only the Muslims, but also those on the periphery of the Hindu social order\" (437). She skillfully analyses \u003cspan class=\"SpellE\"\u003eHaris\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003echandra's\u003c\/span\u003e\u003c\/span\u003e skit in which \"\u003cspan class=\"SpellE\"\u003ePanch\u003c\/span\u003e\" objects to a young and beautiful \u003cspan class=\"SpellE\"\u003eMehtarani\u003c\/span\u003e getting an education-\"And what do you have to do with learning? The \u003cspan class=\"SpellE\"\u003ejans\u003c\/span\u003e \u003cspan class=\"GramE\"\u003ewhich\u003c\/span\u003e have to do with learning are quite different from yours.\" The girl replies: \"Those days are past now, sir, now all grain is weighed by the same ounce\" (259)-underlining her interlocutor's middle-class doubts over education for women and the lower classes. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThere is little sense in \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e Banaras of the momentous history of the lower classes in this period, documented by William Pinch \u003cspan style=\"mso-bidi-font-style:italic\"\u003e(\u003c\/span\u003ePeasants and Monks in British India\u003cspan style=\"mso-bidi-font-style:italic\"\u003e, \u003c\/span\u003e1996), and by \u003cspan class=\"SpellE\"\u003eNandini\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eGooptu\u003c\/span\u003e (The Politics of the Urban Poor in Early Twentieth-century India, 2(01)\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003efor a slightly later period. Parallel to \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e articulation of \u003cspan class=\"SpellE\"\u003eVaishnnavism\u003c\/span\u003e, the lower castes continued to embrace a different kind of \u003cspan class=\"SpellE\"\u003eVaishnavism\u003c\/span\u003e, such as that of the \u003cspan class=\"SpellE\"\u003eRamanandis\u003c\/span\u003e which was open to all castes, not to speak of \u003cspan class=\"SpellE\"\u003eDalit\u003c\/span\u003e assertion through \u003cspan class=\"SpellE\"\u003ebhakti\u003c\/span\u003e towards \u003cspan class=\"SpellE\"\u003eRavidas\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eKabir\u003c\/span\u003e, also significant presences in Banaras. Similarly, the focus on Banaras necessarily reduces emphasis on the continuing currency of Urdu throughout the nineteenth century, and the linguistic, literary, and religious consolidation that was taking place in Urdu, parallel with Hindi. Muslim weavers are mentioned via Nita Kumar's study \u003cspan style=\"mso-bidi-font-style:italic\"\u003e(\u003c\/span\u003eThe Artisans of Banaras: Popular Culture and Identity, 1880-1986, 1988) and we have a tantalizing glimpse of Sir \u003cspan class=\"SpellE\"\u003eSayyid\u003c\/span\u003e Ahmad Khan as an active member of the Benares Institute: indeed one wonders how he and \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e behaved when they met there and what they said to each other.' What role did Persian-educated \u003cspan class=\"SpellE\"\u003eKayasthas\u003c\/span\u003e and Muslims play in Banaras in this period, what did they think? A few decades later one of them, \u003cspan class=\"SpellE\"\u003eMunshi\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eDhanpat\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eRai\u003c\/span\u003e \"\u003cspan class=\"SpellE\"\u003ePremchand\u003c\/span\u003e\", would write his first major novel about contemporary Banaras in Urdu, \u003cspan class=\"SpellE\"\u003eBiiziir\u003c\/span\u003e-e \u003cspan class=\"SpellE\"\u003eHusn\u003c\/span\u003e, about which \u003cspan class=\"SpellE\"\u003eDalmia\u003c\/span\u003e has written eloquently elsewhere.' \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe Nationalization of Hindu Traditions\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003ehas not just stood the test of time but continues to stimulate questions and open up avenues of research and reflection. By paying equal attention to nuances in the sources, to the genealogies of ideas, and to the social and political context in which diverse actors simultaneously and diversely moved, this is a book that has become something of a benchmark for how cultural history should be written. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e\u003cspan lang=\"EN-US\" style='font-family: \"Times New Roman\",\"serif\";mso-ansi-language:EN-US'\u003eIntroduction\u003c\/span\u003e\u003c\/b\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eUrban votaries of Hinduism in the twentieth century generally see no reason to question its monolithic character. All doubts on this score tend to be regarded as academic quibbling by the resurgent movements which have largely \u003cspan class=\"SpellE\"\u003einstrumentalized\u003c\/span\u003e religion for political ends.' Yet, for all the efforts to eradicate signs of former pluralities, the fissures remain apparent even today. Any serious analysis of the process of cementation, which is still under way, leads back to the nineteenth century, for the movements to reformulate and reassert Hindu dharma\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003ewere to converge-and in some instances to clash-with unprecedented momentum in the last decades of the century. Hinduism as it formed itself in the late nineteenth century worked with the postulation of a race of 'ancient' Hindus: thus, for instance, the title of R. C. \u003cspan class=\"SpellE\"\u003eDutt's\u003c\/span\u003e book, Early Hindu Civilization, 2000 to 320 \u003cspan class=\"GramE\"\u003eBe\u003c\/span\u003e. Based on Sanskrit Literature (1888\u003cspan style=\"mso-bidi-font-style:italic\"\u003e), \u003c\/span\u003eas typical of the retrospective projection of a religion conceptualized as \u003cspan class=\"SpellE\"\u003emonolinear.To\u003c\/span\u003e question the \u003cspan class=\"SpellE\"\u003emonolinearity\u003c\/span\u003e is not to assert that the affinities invoked had not existed at all. There had been common traditions and common reference points in the past, but they had not necessarily solidified into the consolidated mass which 'Hinduism' in the nineteenth century came to signify, and which had new socio-political dimensions. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eDharma \u003cspan class=\"SpellE\"\u003esabhiis\u003c\/span\u003e in the cause of \u003cspan class=\"SpellE\"\u003esaniitana\u003c\/span\u003e dharma\u003cspan style=\"mso-bidi-font-style: italic\"\u003e \u003c\/span\u003ehad begun to spring up across the subcontinent since the thirties, whether as a defensive measure against proposed legislation, as in the case of the Dharma \u003cspan class=\"SpellE\"\u003eSabha\u003c\/span\u003e founded in Calcutta in 1831 when the practice of \u003cspan style=\"mso-bidi-font-style:italic\"\u003esati \u003c\/span\u003ewas banned, or against rising missionary invective, as in Maharashtra. The dharma \u003cspan class=\"SpellE\"\u003esabhas\u003c\/span\u003e were no novel institution, they had always mediated between the precepts of the \u003cspan class=\"SpellE\"\u003eDharmasiistra\u003c\/span\u003e\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eand actual contingency. \u003cspan class=\"GramE\"\u003eIn the nineteenth century, however, they no longer.\u003c\/span\u003e \u003cspan class=\"GramE\"\u003efunctioned\u003c\/span\u003e with the authority of the political legislator to back them, but, rather, against this very authority. Further, they were no longer composed of learned Brahmans alone, but also of the western educated urban intelligentsia.\" They were organized according to British models, had presidents, executive boards and secretaries, and often functioned in strict accordance with British parliamentary procedure.' The notion of \u003cspan class=\"SpellE\"\u003esanatana\u003c\/span\u003e dharma itself had remained anything but stationary through the ages.\" Its renewed propagation tended to congregate around these \u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003esabhas\u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"GramE\"\u003e,\u003c\/span\u003e However, it would be a mistake to imagine that these institutions came into being only to conserve inherited practice. As always, one of their vital functions was also to sanction change, however minimal it might have appeared at first sight.\u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eWhile sifting a wide range of Hindi literature in the nineteenth century, I have found that even while defending tradition, while emphasizing the \u003cspan class=\"SpellE\"\u003esandtanatii\u003c\/span\u003e,\u003cspan style=\"mso-bidi-font-style: italic\"\u003e \u003c\/span\u003econstancy, of the \u003cspan class=\"SpellE\"\u003eved\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003epuriin\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003evihit\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eiirya\u003c\/span\u003e dharma\u003cspan style=\"mso-bidi-font-style:italic\"\u003e, \u003c\/span\u003ethe dharma of the \u003cspan class=\"SpellE\"\u003eAryas\u003c\/span\u003e as authorized by the canonical Vedas and \u003cspan class=\"SpellE\"\u003ePuranas\u003c\/span\u003e, the spokesmen, in the very name of orthodoxy, of tradition itself, were, in fact, accommodating and articulating wide-reaching changes. The \u003cspan class=\"SpellE\"\u003esanatanata\u003c\/span\u003e which they so firmly posited was shifting ground, whereby certain features, which were proclaimed as characteristic, were being fore grounded in a heretofore uncharacteristic manner. Though a number of studies of \u003cspan class=\"SpellE\"\u003esanatana\u003c\/span\u003e dharma leadership in the nineteenth century have been undertaken in the last two decades,' these movements, often summarily denoted as 'revivalist', have yet to be charted in any comprehensive fashion. There was no centrally coordinated traditionalist movement. \u003cspan class=\"GramE\"\u003eof\u003c\/span\u003e sub continental breadth. To these efforts to defend tradition, which had certain features in common, were added the more radical reform movements, which have often been lumped together under the category 'neo-Hinduism'. \u003cspan class=\"GramE\"\u003eThis so-called neo-Hindu rejoinder, foremost in formations such as the \u003cspan class=\"SpellE\"\u003eBrahmo\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eArya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSamaj\u003c\/span\u003e, has been taken to represent the modernization of Hinduism.\u003c\/span\u003e The more widespread, less radical movements which together went into the making of modem \u003cspan class=\"SpellE\"\u003esanataria\u003c\/span\u003e dharma have often been seen as the slow adjustment of traditional Hinduism to the challenge of the modem age. Though the more radical reform movements served as catalysts, the most vital issues concerning notions of cultural, religious and political identity were thrashed out in the traditionalist quarters as well, and perhaps with more lasting effect, and it was here that the face of modem Hinduism-within which temple and \u003cspan style=\"mso-bidi-font-style:italic\"\u003evia \u003c\/span\u003econtinue to play a prominent role-was finally to be coined. The whole process of change, accommodation and re-articulation, whereby usually only the so-called neo-Hindu movements are taken into consideration, is generally described as the Hindu renaissance or simply renaissance. A closer inspection of the categories used to circumscribe and distinguish the movements may help to clarify the perspective adopted in this study. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eKenneth Jones, who has to his credit detailed studies of the social and ideological impact of the \u003cspan class=\"SpellE\"\u003eArya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSamaj\u003c\/span\u003e in Punjab in the period, comes to the conclusion that in fact two broad types of response can be established (1989: 39). The one he sees as 'transitional', i.e. when the movements concerned had their roots in the pre-colonial world, were based on traditional forms of socio-religious dissent and had little or no contact with the colonial milieu, though later, when they perforce came in touch with it, they had to make limited adjustments to it. The other kind of movement, which he terms 'acculturative', led by South Asians who had enjoyed English education, he sees as originating in direct transaction with the colonial milieu. It is a telling fact that when Jones comes to consider the situation in the North-Western Provinces, though he records the Deboned movement as specimen of the 'transitional' variety from Islam, there is no documentation of any Hindu formations of the sort. The changes in traditional formations, widespread as they are, are simply not registered, since they do not choose to define themselves as different, and in fact emphasize the constancy of the tradition they stand for. As against this, the \u003cspan class=\"SpellE\"\u003eArya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSamaj\u003c\/span\u003e allows itself to be readily classified as acculturative, though its founder stemmed from as traditional a milieu as any. Thus, the social origin of the founders of the respective movements does not necessarily betray their \u003cspan class=\"SpellE\"\u003eprogramme\u003c\/span\u003e. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eFurther, though Jones' is a useful distinction, it is equipped only to deal with movements which in the intensification of their position stand out sharply from the rest. When applied to the actual situation in colonial India it leaves much of the broad-based developments and changes undocumented. The task then is to collect evidence and locate the features which gained new emphasis in the confrontation with Christianity and the learning from the West and which in their turn made for cohesion in the broad base as it constituted itself in the late nineteenth century. An overall analysis can only take place at any satisfactory level of abstraction once the evidence for the subcontinent can be pieced together from a number of regional studies. \u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe Hindu response can obviously be divided into two broad groups for the purposes of analysis. Is it meaningful to retain the terms 'revivalist' and 'reformist' to distinguish between the two? 'Revival' or 'revivalism' has in the past often been seen in opposition to modernization. At first sight, this seems justified, since the \u003cspan class=\"SpellE\"\u003esanatana\u003c\/span\u003e dharma movements propagate concepts and practice rooted in \u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003esanskritic\u003c\/span\u003e\u003c\/span\u003e traditions. As we shall have occasion to note time and again in the course of this study, the nineteenth century social and religious leadership, \u003cspan class=\"SpellE\"\u003especially\u003c\/span\u003e when defending \u003cspan class=\"SpellE\"\u003esanatana\u003c\/span\u003e dharma, developed its own deliberately antiquarian vocabulary to designate its priorities and preferences, and equally deliberately, it set itself off from the modem. The traditional\/modern polarity, used to establish the distinction between the indigenous and the alien, was a part of the self-representation of those who sought to depict their tradition as standing firm against the pressure of change. Yet to accept these poles as genuinely apart and immune to the influence of the other would be contrary to all the evidence presented in the documents of the period, which bear witness to incessant change and exchange. There was intense interaction with missionaries, orient lists and western ideas, and many of the positions occupied by the votaries of \u003cspan class=\"SpellE\"\u003esanatana\u003c\/span\u003e dharma were commonly shared with the leaders of the reform movements, who more explicitly propagated change. Though it needs to be noted here that if indeed there was change, there were continuities as well, and for certain strands of traditions continued to maintain their own and were set forth in one guise or another. The creative act of invention consisted in the rearrangement of older and newer concepts and practice and the historical links in time and space that were forged \u003cspan class=\"GramE\"\u003eanew.?\u003c\/span\u003e A century later, then, it is important neither to be taken in by the antiquarianism of this language nor to fall into the trap of tracing all that was taking shape as sheer imitation of western models, nationalist or otherwise. 'Revival' then is not only misleading since it disallows the possibility of change, it has the added disadvantage of having been used pejoratively all too often, as if it referred to no more than outmoded religious practice which had lain inert up to then, but which had ultimately refused to be suppressed by the more enlightened reform movements, such as the \u003cspan class=\"SpellE\"\u003eBrahmo\u003c\/span\u003e or even \u003cspan class=\"SpellE\"\u003eArya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSamaj\u003c\/span\u003e. Labels such as 'revivalist' have served to create closures and more often than not precluded any serious attempt to discern the selective criteria which were evolved in order to transpose traditional practice into a modernist mould, a process which ostensibly functioned well enough to enable the varied streams of tradition, which subsumed themselves under \u003cspan class=\"SpellE\"\u003esanatana\u003c\/span\u003e, to flow into what was to constitute Hinduism as a single religious and- by extension-political and national tradition. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe \u003cspan class=\"GramE\"\u003edifference between the so called neo-Hinduism and traditional Hinduism have\u003c\/span\u003e been treated most explicitly by Paul Hacker (1978). He sees nationalism in its peculiar Indian garb as being the chief impulse and distinguishing feature of neo-Hinduism, religion being made subservient to the nationalist objective. The common trait which binds these otherwise heterogeneous movements is the predominantly western orientation of their intellectual formations. Further characteristics of neo-Hinduism are the assertion that Hinduism is a spiritual unity and that it has a message to proclaim to the world. While Hacker concedes that the traditionalists also share some of these concerns, it is only in subsidiary fashion, for, as he sees it, they owe primary allegiance to and stress the continuity of the Hindu tradition, which, by and large, remains impervious to changes in the modem world. As Monika \u003cspan class=\"SpellE\"\u003eHorstmann\u003c\/span\u003e has pointed out, these assumptions cannot really stand the test of a closer inspection of the traditionalist \u003cspan class=\"GramE\"\u003epositions.!\u003c\/span\u003e They not only constantly reinterpret and modify inherited practice; they are fiercely nationalist as well and develop increasing missionary \u003cspan class=\"SpellE\"\u003efervour\u003c\/span\u003e with time. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eWhat of the label 'reformist'? Social reform was the one great concern of the century and reformist tendencies were common to all the movements. The difference lay only in selection and the degree of emphasis. However, formations such as the \u003cspan class=\"SpellE\"\u003eBrahmo\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eArya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSamaj\u003c\/span\u003e were more radical in their approach, and propagated more sweeping reforms than the dharma \u003cspan class=\"SpellE\"\u003esabhas\u003c\/span\u003e would have been prepared to concede. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eWhat, then, are the differences and which nomenclatures can be meaningfully retained? I would suggest 'traditionalist' as against 're- \u003cspan class=\"SpellE\"\u003evivalist\u003c\/span\u003e' to describe the one, for their one binding feature was the stress on the \u003cspan class=\"SpellE\"\u003esanatanata\u003c\/span\u003e or constancy of tradition, rather than any breach with some original, more pristine past, which the more radical reform move- \u003cspan class=\"SpellE\"\u003ements\u003c\/span\u003e claimed to fill. The past invoked by the traditionalist was accessible in texts, ritual, social practice and institutions, some of them going farther back in time while others were no older than the late eighteenth century. For the second group, for lack of a better term, while discarding 'neo-Hindu', which reeks of in authenticity, I would continue to use 'reformist'. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe differences and similarities between the two groups can be broadly summed up as follows: 1) \u003cspan class=\"GramE\"\u003eThe\u003c\/span\u003e traditionalists recognize the scriptural authority of both \u003cspan class=\"SpellE\"\u003esruti\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003esmrti\u003c\/span\u003e whereby \u003cspan class=\"SpellE\"\u003eitihiisa\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003epuriina\u003c\/span\u003e\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eare considered a legitimate part of the evolution of scriptural tradition. As against this practice, the reformists isolate one part of the scriptural tradition as exclusively authoritative; this distinction being usually reserved for the Vedas. They tend to see the rest as corrupt or degenerate. 2) For the first group, the \u003cspan class=\"SpellE\"\u003eDharmasiistras\u003c\/span\u003e\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003eremain authoritative as sources for formulating religious and civil law and the essential validity of \u003cspan class=\"SpellE\"\u003evarnasramadharma\u003c\/span\u003e is not considered open to question. Though there is obvious modification and repeated concession to social change, the authority of the \u003cspan class=\"SpellE\"\u003eDharmasiistrc\u003c\/span\u003e\" is sought to legitimate this: thus the various Dharma \u003cspan class=\"SpellE\"\u003esabhas\u003c\/span\u003e, many of them short-lived, which were called into life by the exigency of British legislative measures. The second group considers its own respective leaders as authoritative in this respect and does not recur to the authority of the \u003cspan class=\"SpellE\"\u003eDharmasiistras\u003c\/span\u003e. 3) The traditionalists continue to lay stress on the centrality of the temple and ritual practice, though here again various reformist measures are called for and sometimes even implemented. The reformists break away from all older places of worship and ritual and establish their own. 4) The modes found to validate the respective traditions are often commonly shared, for in addition to scripture the traditionalists also mobilize rationalist arguments in support of their cause, as also historical scholarship, foremost that of western orient lists. 5) It is hereby that popular religious practice-which continues to be considered a part of Hinduism, since it is not to be allowed an autonomous existence-is increasingly branded as 'superstition' and downgraded. Traditionalists as well as reformists are alike in their condemnation of this 'superstitious' practice. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe term renaissance has been accepted widely for this process of modernization. It came into use in the nineteenth century itself and was certainly a part of the perception of those who contributed most vitally to the process, like \u003cspan class=\"SpellE\"\u003eBankimchandra\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eChatterjee\u003c\/span\u003e, \u003cspan class=\"SpellE\"\u003eAurobindo\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eGhose\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eBepin\u003c\/span\u003e Chandra Pal.\u003csup\u003eIO\u003c\/sup\u003e Nationalist historiography has tended to make uncritical use of the term. If, on the one hand, the British colonial period has been condemned as one of relentless exploitation, on the other it has been eulogized as the era of 'the great cultural renaissance in India in the 19th century which transformed her from the Medieval to the Modem Age'. This cultural renaissance consisted of 'great social and religious reforms, literary revival, and political aspirations .There are, however, several problems connected with the continued use of the term. As \u003cspan class=\"SpellE\"\u003eBarun\u003c\/span\u003e De has pointed out, the political and social premises of the term as used in Europe were based on a \u003cspan class=\"SpellE\"\u003eperiodization\u003c\/span\u003e, on a sequencing of epochs, which was to culminate in the emergence of civil society and finally, of bourgeois domination. This cannot be held to be uniformly true for all of Europe, and thus even here cannot have a model-building function. The sequence is obviously not analogous to the Indian colonial situation, where no civil society was possible (1977: 186). The subaltern middle class-the social and economic \u003cspan class=\"GramE\"\u003ebasis of which were\u003c\/span\u003e\u003cspan style=\"mso-bidi-font-style:italic\"\u003e \u003c\/span\u003enew groups created by British rule-worked within a framework of alien rule. The 'enlightenment', which set in under conditions of territorial statehood and the dependent aegis of British intervention, consisted of the cultural response of this subaltern middle class to the modernizing bourgeois of Europe. The basic assumption of the concept of Indian Renaissance is that British rule had positive aspects, bunched together in one phase, in which the revival of Indian culture took place. Yet the linkage was not necessarily beneficial to Indian development (195). In all 'renaissance' is too rosy a view of a much more intricate interaction, which remained fraught with unresolved issues and tensions. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eIn this study, I have preferred to work with the concept of consolidation-rather than renaissance-of Hindu tradition. In tracing this consolidation, itself no \u003cspan class=\"SpellE\"\u003emonolinear\u003c\/span\u003e process, but in its turn fraught with tensions and contradictions, I focus on the work of \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e of Banaras (1850-85) which constitutes one significant, but 'cellular'!' response in the construction of Hindu tradition in northern India. Significant, in that it represents and highlights vital trends; cellular, in that it remains organically linked to the intricate tissue of social, political, religious and cultural movements in colonial India, to which it was itself a response. \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e typified the new spokesman for tradition; it was no longer to be left to the Brahmans alone to speak in the name of orthodoxy. He was a 'lay religious leader', 14 who used the power of his knowledge of the new as well as of the old to coin the new traditionalist idiom, and who could effectively wield-the modern print media to initiate and direct change. His influence was supra-regional, both because he spoke with the authority of the holy city of \u003cspan class=\"SpellE\"\u003eKasirepresenting\u003c\/span\u003e the new merchant aristocracy reinforced by the Maharaja and the traditional repute of learning-to back him, but also because he propagated and made Hindi the literary language, which even then claimed national status. Today, \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e is known primarily as the father of modern Hindi literature, and here again it is his dramatic work which occupies the most space in literary histories. Yet, it was as a publicist, aware of the political potential of public opinion that he coined and shaped views on a wide variety of issues, which were inextricably bound to the question of political and national identity. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan class=\"SpellE\"\u003e\u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\";mso-ansi-language:EN-US'\u003eHarischandra's\u003c\/span\u003e\u003c\/span\u003e\u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\";mso-ansi-language:EN-US'\u003e literary work has acquired canonical status over the past century. In the process it has become customary to either marginalize his affiliation to tradition, as befitting the initiator of modern literature, or there has been a tendency to view him as a revivalist, minimizing his cultural-political innovations. Literary studies have, in any case, tended to relegate the historical to 'background information'. Historically oriented studies, on the other hand, even those considering the formation of social consciousness, have had little use for the historicity of poetics and for literary categories. The two approaches, the literary and the social-historical, have tended to remain mutually exclusive. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe recent research on nationalism and colonialism: provides a certain conceptual framework within which it is possible to integrate both the above-mentioned perspectives. Is the studies on nationalism, though seldom devoting space to the formal aspects of literature, have considered language and literature in their eminently political roles, vigorous discussion having been initiated by Benedict Anderson's Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). \u003cspan class=\"GramE\"\u003eAnderson's definition of nation as 'an imagined political community, imagined as both inherently limited and sovereign' (15) has been widely recognized.\u003c\/span\u003e At the same time, it has been his achievement to free the term 'imaginary' of its fictitious and 'false' connotations. This has the merit of taking away the ground from under the feet of discussions which seek to separate the false from the genuine varieties of nationalism. Anderson sees the nation as growing from the roots provided by religious communities and dynastic realms primarily by the means of print capitalism which supported nationalist ideologies in their Endeavour to associate particular languages with particular territorial units. The print languages which thus emerged further laid the basis for national consciousness in that they created unified fields of exchange and communication, gave a new fixity to language, creating thereby languages of power different from that of the older administrative vernaculars (46-8). Here I will not enter into a discussion of the three models of nationalism as conceived by Anderson. Suffice it to note that, according to him, the former colonies have been unable to deviate from the models created in the West in order to create new models of nationalism \u003cspan class=\"SpellE\"\u003emoulded\u003c\/span\u003e according to their own needs.\" \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThis is an issue which is taken up by \u003cspan class=\"SpellE\"\u003ePartha\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eChatterjee\u003c\/span\u003e in his monograph on Nationalist Thought and the Colonial World: A Derivative Discourse? \u003cspan class=\"GramE\"\u003e(1986), which most acutely summarizes and dissects the discussion on nationalism in its colonial context.\"\u003c\/span\u003e He distances himself equally from the liberal apologists of nationalism, who tend to see what they consider as imperfect varieties of nationalism, most of all in the \u003cspan class=\"SpellE\"\u003eexcolonies\u003c\/span\u003e, as stages on the way to at least some measure of the progress and democracy achieved in the West, as well as from such conservative critics who see nationalism as false or even perverted ideology, particularly unsuited to the needs of politically unripe societies. According to \u003cspan class=\"SpellE\"\u003eChatterjee\u003c\/span\u003e, nationalism as a concept was historically bound to the social and political preconditions of enlightenment as it unfolded in the countries of its origins. It could not on this basis acquire universal applicability to all phenomena, especially those developed under colonial rule, which were first labeled 'nationalist' and then found wanting in comparison to the western models. Since there could be no knowledge independent of culture, there could be no unbounded universality of concept. Categories of thought originating in an alien culture were bound to acquire new meaning in a new cultural context (27). In the colonial context, the assertion of national identity was a form of struggle against colonial exploitation (18). In spite of the fact that \u003cspan class=\"SpellE\"\u003eChatterjee\u003c\/span\u003e is also doubtful as to whether the nationalist project, bound as it is to the same essentialist conceptions based on the distinctions between East and West, can ever take off in the colonial context, he nevertheless remains convinced that it is worthwhile to explore the changing relations of power within societies under colonial domination. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eEurope Reconsidered: Perceptions of the West in Nineteenth-Century Bengal (1988), \u003cspan class=\"SpellE\"\u003eTapan\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eRaychaudhuri's\u003c\/span\u003e study of three prominent nineteenth-century figures-offers further critical insights.'? The three figures studied belong to the same milieu; yet within the apparently narrow range of upper-caste Bengali culture, their experience and assessments remained diverse. According to \u003cspan class=\"SpellE\"\u003eRaychaudhuri\u003c\/span\u003e, apart from ignoring the diversity of the response, theoretical analyses of third world nationalism do not take full account of the autonomous positive cultural contents of Afro-Asian nationalism. In the Indian case this is sought to be undermined in that the \u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003esanskritic\u003c\/span\u003e\u003c\/span\u003e tradition is seen as also mediated by western Orient logy. The access to the indigenous tradition, in the Bengali case, was not necessarily routed through the western understanding of it. In India, there had been an unbroken tradition of Sanskrit scholarship as an autonomous source of knowledge about the past. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eIn this study, it is not the autonomous contents alone which are sought to be emphasized. Rather it is in the interaction with the western, within the special framework provided by the colonial situation, that their nineteenth-century genesis is traced. This process is neither viewed as renaissance nor as revival, but as a complex tissue of assimilation and welding, as also of antagonism and resistance. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eMethodologically, two perspectives emerge as determining the course of this study. Firstly, in seeking to trace and disentangle the autonomous positive contents of the nationalist discourse as represented by \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e and his contemporaries, it will be one aim of the study to trace their connection with western notions and their subsequent modulations. At least three distinct interacting strands, which are together woven into the fabric of the nationalist tradition specific to this period, allow themselves to be distinguished to a certain extent in \u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003eHarischandra\u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"GramE\"\u003e' s\u003c\/span\u003e works: I. Direct access to pre-colonial tradition, literary as well as social religious (as demonstrated in the composition and translation of traditional literary genres, perpetuation of public festivities, of royal and temple rituals). 2. Ancient 'Hindu' texts and institutions as mediated also by British and western orient lists (such as, for instance, the whole \u003cspan class=\"SpellE\"\u003ehistoriographic\u003c\/span\u003e complex connected with the notion of 'Aryan'). 3. British colonial administrative, legislative and educational measures (themselves shaped by attitudes prevalent in Europe) and missionary activity. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eIt was in the interweaving of these strands that the various Hindu nationalist \u003cspan class=\"GramE\"\u003etradition\u003c\/span\u003e formed and consolidated itself. To trace and hold apart these strands in retrospect is a complicated procedure, for the terminology used by the emergent tradition was almost always antiquated. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language: EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe traditional or indigenous Indian attitude and the alien western attitude were posited as polarities by those who considered themselves as representing these. The self-consciously Hindu \u003cspan class=\"GramE\"\u003eintelligentsia, by virtue of having to maintain their own, culturally and politically, were\u003c\/span\u003e constrained to emphasize the indigenous. In creating the new public sphere, they used a deliberately Indian terminology to circumscribe the concepts needed to articulate the nationalist agenda for the future. These were developed in response and resistance to the colonial government, and in this respect everything that it stood for (as branded formally as alien. Yet, in the given political constellation, the polarities posited could be none other than interactive. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style='font-family:\"Times New Roman\",\"serif\"; mso-ansi-language:EN-US'\u003eThe question, then, is one of negotiating the difference between the two extremes. Two important insights developed by \u003cspan class=\"SpellE\"\u003eRanajit\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eGuha\u003c\/span\u003e\/? Suggest fresh methodological possibilities, the one is concerned with the political framework, the other with the interaction of idioms within it. According to \u003cspan class=\"SpellE\"\u003eGuha\u003c\/span\u003e, the historical articulation of power in colonial India can be conceptualized in its institutional, modal and discursive aspects as the interaction of the two principles of dominance and subordination. Dominance consists of persuasion as well as coercion, whereby the latter decidedly outweighs the former. Subordination, similarly, consists of resistance as well as collaboration. These interacting pairs then offer a conceptual framework within which it is possible to place the contradictions and ambivalences of the relationship of the colonized to the colonizer. \u003c\/span\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e\u003cspan lang=\"EN-US\" style='font-family: \"Times New Roman\",\"serif\";mso-ansi-language:EN-US'\u003eContents\u003c\/span\u003e\u003c\/b\u003e\u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e\u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003ctable border=\"0\" cellpadding=\"0\" cellspacing=\"0\" class=\"MsoNormalTable\" style=\"width:286.5pt;margin-left:4.65pt;border-collapse:collapse;mso-yfti-tbllook: 1184;mso-padding-alt:0cm 0cm 0cm 0cm\" width=\"382\"\u003e \u003ctbody\u003e \u003ctr style=\"mso-yfti-irow:0;mso-yfti-firstrow:yes;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e1\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e1\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:1;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e2\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eConstituting Tradition in Colonial India: Hindi, Hindu, Hindustan\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e21\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:2;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e How can India Progress: \u003cspan class=\"SpellE\"\u003eHarischdra's\u003c\/span\u003e viewpoint\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 21\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:3;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The Colonial Government and the formation of Public opinion\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 28\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:4;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Hindus and Muslims, Hindustan and \u003cspan class=\"SpellE\"\u003eBharatvars\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 32\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:5;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Assessing \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e view: Dichotomies, ambivalences and the third idiom\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 42\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:6;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e3\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eThe Holy City as the Source of 'Traditional' Authority and the House of\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:7;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cspan class=\"SpellE\"\u003e\u003cb\u003eHarischandra\u003c\/b\u003e\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e50\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:8;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Banaras as the Holy City of the Hindus: The Myth in Interpretation\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 50\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:9;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The\u003cb\u003e \u003c\/b\u003eRajas of Banaras and the creation of Hindu Tradition\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 64\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:10;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The Brahmin presence and the tradition of Learning\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 94\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:11;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The Colonial experience : The missionary impact and cultural interaction\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 107\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:12;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The house of \u003cspan class=\"SpellE\"\u003eharischandra\u003c\/span\u003e of Banaras\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 117\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:13;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Conclusion\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 143\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:14;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e4\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eHindi as the National Language of the Hindus \u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e146\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:15;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The genesis of Hindi\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 146\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:16;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The development of Hindu\/\u003cspan class=\"SpellE\"\u003eBhakha\u003c\/span\u003e as a literary language\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 152\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:17;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e East India Company: The language split and the college of fort William\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 161\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:18;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Addressing the Hindus in Hindu: Missionary tracts and school books\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 169\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:19;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The court language controversy: Increasing politicization and \u003cspan class=\"SpellE\"\u003eIdeologization\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 175\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:20;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Codifying the language ; Grammars and dictionaries\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 181\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:21;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Occupying the public sphere: \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e and the Nationalist aspirations\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:22;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e of Hindi\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 191\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:23;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Conclusion\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 217\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:24;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e5\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eThe National Identity of the Hindus and the Emergence of Hindu Literature:\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:25;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eThe periodicals as a Discursive Sphere\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e222\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:26;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Language literature and the politics of representation\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 222\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:27;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Hindi journals and the formation of the public sphere\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 227\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:28;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The role of \u003cspan class=\"SpellE\"\u003eHarischandra\u003c\/span\u003e: Literary and journalistic\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:29;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Persona\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 232\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:30;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cspan class=\"SpellE\"\u003eKavivachansudha\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 236\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:31;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cspan class=\"SpellE\"\u003eHarischandrachandrika\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 241\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:32;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cspan class=\"SpellE\"\u003eBalabodhini\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 245\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:33;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Social and political space: Demarcating the middle ground\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 251\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:34;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Hindi as a literary language and \u003cspan class=\"SpellE\"\u003ehindi\u003c\/span\u003e literature as the autobiography\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:35;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e of the nation\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 267\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:36;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Mapping the literary terrain: The generic encounter\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 279\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:37;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Poetry\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 282\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:38;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Prose Narrative\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 291\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:39;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Drama\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 300\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:40;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Prose Essay\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 314\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:41;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Travelogues\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 322\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:42;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Book Reviews\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 328\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:43;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Conclusion\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 335\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:44;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e6\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eThe Only Real Religion of the Hindu\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e338\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:45;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The \u003cspan class=\"SpellE\"\u003etraditionist\u003c\/span\u003e response and the public sphere\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:46;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cspan class=\"SpellE\"\u003eHarischandra's\u003c\/span\u003e Three phases\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 338\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:47;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The colonial framework: Missionary representations\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 342\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:48;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The first phase: roots and their offshoots\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 351\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:49;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The \u003cspan class=\"SpellE\"\u003ekasi\u003c\/span\u003e dharma \u003cspan class=\"SpellE\"\u003esabha\u003c\/span\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 355\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:50;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Critique of sacerdotal tradition\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 362\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:51;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Second phase: assimilations and demarcations\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 366\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:52;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The debate with the reformists: The defence of image-worship\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 381\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:53;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Orient list discourse: Construing the true religious traditions of the Hindus\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 390\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:54;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e The third phase: Dharma as constituting the nation\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 411\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:55;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Conclusion\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 425\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:56;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e7\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e \u003cb\u003eConclusion\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e \u003cb\u003e430\u003c\/b\u003e\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:57;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Bibliography\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 44\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003ctr style=\"mso-yfti-irow:58;mso-yfti-lastrow:yes;height:15.0pt\"\u003e \u003ctd nowrap style=\"width:30.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"41\"\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:227.6pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"303\"\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;line-height: normal\"\u003e Index\u003c\/p\u003e \u003c\/td\u003e \u003ctd nowrap style=\"width:27.95pt;padding:0cm 5.4pt 0cm 5.4pt; height:15.0pt\" width=\"37\"\u003e \u003cp align=\"center\" class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt; text-align:center;line-height:normal\"\u003e 467\u003c\/p\u003e \u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp class=\"MsoNormal\" style=\"margin-bottom:0cm;margin-bottom:.0001pt;text-align: justify;line-height:normal\"\u003e \u003cspan lang=\"EN-US\" style=\"mso-ansi-language:EN-US\"\u003e\u003cp\u003e \u003c\/p\u003e\u003c\/span\u003e\u003c\/p\u003e \u003c\/div\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44615029686573,"sku":"NAG076","price":54.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/nag076.jpg?v=1677720561","url":"https:\/\/occultnthings.com\/products\/nationalization-of-hindu-traditions-bharatendu-harischandra-and-nineteenth-century-banaras-nag076","provider":"Occult-N-Things","version":"1.0","type":"link"}