SEMITISING HINDUISM 31 (ed.), Survey of Research in Economic and Social History of India, Indian Council of Sodal Science Research, Delhi, 1986, pp. 41-108. Page numbers of the latter are mentioned in the following references. 8. Bruce Lincoln, Priests, Warriors and Cattle: A Study in the Ecology of Religions, University of California Press, Berkeley, 1981. 9. Louis Dumont, Home Hierarchicus, Delhi, 1970. 10. Suvira Jaiswal, 'Varna Ideology and Social Change', Social Scientist, Vol. 19, Nos. 3-4, March-April 1991, pp. 41-48. 11. Ibid. 12. Brian K. Smith, Reflections on Resemblance, Ritual and Religion, Oxford University Press, 1989, p. 11, fn. 22. Also see Joseph M. Kitgawa, 'The Making of an Historian of Religions', Criterion, Vol. 7,1968. 13. Brian K. Smith, op. dt., pp. 13-14. 14. According to R.C. Zaehner, Hinduism is as much a social system as a religion. See Hinduism, p. 8. Also see S. Radhakrishnan, The Hindu View of Life, Macmillan, New York, 1973. 15. Brain K. Smith, op. dt., p. 11. Italics as in the original. 16. The early Puranas often counterpoise Vedic and Tantric without regarding the latter as a 'heresy' practised by those who were outside the pale. It is recommended that women and sudras may worship Puranic deities through the Tantric mode of worship as the Vedic mode of worship is open only to the male members of the upper three varanas. See Suvira Jaiswal, Origin and Development of Vaishnavism, 2nd edn., Munshiram Manoharlal, Delhi, 1981, p. 152 ft. What is involved here is the notion of hierarchy of religious levels which is a reflection of the empirical reality of social hierarchy and not the other way round. 17. Religion, Politics and History in India, Delhi, 1970, p. 16. 18. Cennabasavapurancr, Ch. LVII, Journal of the Bombay Branch of Royal Asiatic Society, 1868, p. 193. 19. Louis Renou, The Destiny of the Veda in India, Motilal Banarsidass, Delhi, 1965, p. 2. Among other sects rejecting the authority of the Vedas Renou mentions the Mahanubhava sect of Maharashtra and Sahajiyas of Bengal. According to Ramakrishna^ 'the truth is not in the Vedas, one should act according to the Tantras, not according to the Vedas, the latter are impure from the very fact of being pronounced, etc.' (quoted in ibid., p. 3). 20. Brian K. Smith, op. dt., p. 217. 21. J. Laine, 'The Notion of "Scripture" in Modern Indian Thought', Annals of the Bhandarkar Oriental Research Institute, 64, 1983, pp. 165-79. 22. Muzaffar Alam, 'Competition and Co-existence: Indo-Islamic Interaction in Medieval North India', Itinerario, Vol. XIII, No. 1, 1989, p. 55. 23. Quoted in N.K. Wagle, 'Hindu-Muslim Interactions in Medieval Maharashtra', in Sontheimer and Kuike (eds.), Hinduism Reconsidered, pp. 55-56. 24. See for example kavitta nos. 420 and 421 in Bhusana Cranthavali, edited by Visvanatha Prasada Misra, Varanasi, 3rd edn., samvat 2026, p. 209. 25. Irfan Habib, Interpreting Indian History, North-Eastern Hill University Publications, Shillong, n.d., pp. 20-21; Suvira Jaiswal, 'Studies in Early Indian Sodal History', pp. 49, 56,71-71. 26. Ibid., p. 89; also see H. Fukuzava, 'State and Caste System (Jad) in the Eighteenth Century Maratha Kingdom', Hitotsubashi Journal of Economics, Vol. IX, No. 1, pp. 32-35. 27. Suvira Jaiswal, Presidential Address, Andent India Section, Proceedings of file Indian History Congress, 38th Session, Bhubaneswar, 1977. 28. See Suvira Jaiswal, 'Stratification in Rigvedic Sodety: Evidence and Paradigms', The Indian Historical Review, Vol. XVI, forthcoming issue. 29. Suvira Jaiswal, 'Studies in Early Indian Sodal History', pp. 42-44, 73-89.