Madhulika Chebrol | University of Cambridge (original) (raw)
Papers by Madhulika Chebrol
Religions of South Asia, Mar 24, 2023
Traditionally considered timeless and static, dharma is necessarily rooted in the customs of peop... more Traditionally considered timeless and static, dharma is necessarily rooted in the customs of people and, therefore, a function of changing times and beliefs. The purpose of this paper is to analyse how medieval Brahmanical scholars understood, justified, and interpreted dharma within the scholastic tradition and whether it was possible to reinterpret various prescriptive rules to suit the social milieu of their times. These reinterpretations, if they can be sufficiently attested through scholarship, must have their roots in historical realities. Whether the tradition wishes to accommodate change or resist it, scholarly readings and commentaries provide a valuable insight into how law was read and interpreted by the Brahmanical scholastic tradition. This paper studies the dharmic norms relating to the dependence (asvatantrya) of women as interpreted by the tenth-century commentator Medhatithi, writing on the Manavadharmasastra. Medhatithi’s lengthy commentary on controversial points suggests a vibrant scholastic debate in which interpretations varied and certain historical realities had been taken into account.
Religions of South Asia
Traditionally considered timeless and static, dharma is necessarily rooted in the customs of peop... more Traditionally considered timeless and static, dharma is necessarily rooted in the customs of people and, therefore, a function of changing times and beliefs. The purpose of this paper is to analyse how medieval Brahmanical scholars understood, justified, and interpreted dharma within the scholastic tradition and whether it was possible to reinterpret various prescriptive rules to suit the social milieu of their times. These reinterpretations, if they can be sufficiently attested through scholarship, must have their roots in historical realities. Whether the tradition wishes to accommodate change or resist it, scholarly readings and commentaries provide a valuable insight into how law was read and interpreted by the Brahmanical scholastic tradition. This paper studies the dharmic norms relating to the dependence (asvatantrya) of women as interpreted by the tenth-century commentator Medhatithi, writing on the Manavadharmasastra. Medhatithi’s lengthy commentary on controversial points ...
Religions of South Asia 17.1, 2023
Traditionally considered timeless and static, dharma is necessarily rooted in the customs of peop... more Traditionally considered timeless and static, dharma is necessarily rooted in the customs of people and, therefore, a function of changing times and beliefs. The purpose of this paper is to analyse how medieval Brahmanical scholars understood, justified, and interpreted dharma within the scholastic tradition and whether it was possible to reinterpret various prescriptive rules to suit the social milieu of their times. These reinterpretations, if they can be sufficiently attested through scholarship, must have their roots in historical realities. Whether the tradition wishes to accommodate change or resist it, scholarly readings and commentaries provide a valuable insight into how law was read and interpreted by the Brahmanical scholastic tradition. This paper studies the dharmic norms relating to the dependence (asvātantrya) of women as interpreted by the tenth-century commentator Medhātithi, writing on the Mānavadharmaśāstra. Medhātithi's lengthy commentary on controversial points suggests a vibrant scholastic debate in which interpretations varied and certain historical realities had been taken into account.
A study of post-Gupta literature [including two contemporary plays] and archaeological sources in... more A study of post-Gupta literature [including two contemporary plays] and archaeological sources in order to ascertain the extent to which pluralism of religion was present in popular culture, even though the sectarian textual tradition frequently opposed each other as heretical sects. The main hypothesis of the thesis is the existence of variegated sectarian traditions, which coexisted in the public sphere, despite the machinations of the sectarian theologians.</p
In this paper, the judicial, ethical and social meaning of dharma will be considered by examining... more In this paper, the judicial, ethical and social meaning of dharma will be considered by examining the rules of dharma discussed in the Dharmasūtra texts. I will also attempt to compare these rules to their real-life application, analysed as far as possible through both textual and historical sources, to determine whether these texts represent the practical application of dharma around the time that they were conceived and promulgated.
![Research paper thumbnail of [Extract] Religious Pluralism in Pre- Medieval India (600 A.D. – 900 A.D)](https://attachments.academia-assets.com/68262632/thumbnails/1.jpg)
](The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D... more The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D.-900 A.D)', submitted as part of the MPhil Classical Indian Religion course at the University of Oxford. The main purpose of the thesis was to critically examine the nature and extent of pluralism in India. Throughout this paper, I use the term pluralism in the context of "practical tolerance"a form of neutral acceptance of the existence of multiple sects such that a relative harmony is achieved in public life, without significant persecutions and widespread hostilities. I do not imply, here, that Indian religions and the composite of all religions referred to with that term, are inherently tolerant. My attempt is not to paint a picturesque picture of Indian society, much less to assert that the people of pre-medieval India were tolerant. My aim is to study the social and philosophical conditions in order to understand whether, even though they were purported to be hostile towards one another, various groups cohabited and thrived in an increasingly diversified cultural sphere and to examine how hostilities were managed and what mechanisms were used to manage any religious antagonism while conducting the daily business of life. This is not to say that the religious landscape of the period was devoid of any antagonism; there are many references to persecutions and violence amongst the various sects. My effort has only been to understand how outright hostility has somehow been contained through various methods and a general multiplicity somehow been maintained. This period has been chosen in order to compare the parallel growth of heterodox sects along with the development of a 'revised' 1 Brahmanism. Textual sources authored during this period bear evidence to highly sectarian views and, thus, at this time, various sects were simultaneously at their peak form of development. Consequently, this is also the time period in which, arguably, society also ought to be at its most intolerant stage. Through this thesis, I attempt a critical comparison between available polemical texts and evidence from courtly literature and archaeological findings, in order to ascertain the nature and extent of pluralism in this time period. The thesis was divided into the following chapters: Rise of Divergent Religious Groups: Sectarian Literature and Views on Heresy The period immediately following the Gupta age marks the emergence of sectarian tendencies. 2 It is difficult to explain this emerging trend between religious sects, which, until the decline of the Guptas, appear to have been reasonably and equally tolerated 3. According to Eltschinger, there is 'surprisingly little evidence for philosophical polemics between Buddhists and non-Buddhists before the (end of the) fifth century' 4 and there is clear evidence of a 'dramatic increase of hostility' 5 that can be traced from that period onwards. Whether this change was due to the rising power of guilds and merchant communities or due to the overall diversification of urban life, necessitating patronage as the primary means of survival for the major sects, is debated. According to Bronkhorst, Brahmanism's antagonism against new-formed sects is closely related to their having to contend with these sects for royal patronage 6. According to Fisher, 'Boundaries between' various 'devotional communities' were 'deliberately circumscribed through the efforts of public theologians' who were determined to defend the 'authenticity' and authority of their own sect as the orthodox path. 7 However, any antagonism between sects was primarily maintained through philosophical argumentation in texts-either by denouncing the other sects or by asserting the superiority of one's own sect. As Yagyendra Singh states, the sects had 'their mutual jealousies and differences which are reflected in their philosophical literature 8. Already by this this period Śaivism, Vaiṣṇavism, Jainism and Buddhism had chipped away at the Brahmanical 9 stronghold. These sects had exerted a significant amount of influence on Vaidika orthodoxy, forcing it to mould into a new kind of Brahmanism 10. The classical schools of philosophy and subjects associated with Brahmins came into being this time, proving that ritual had lost its efficacy and the Brahmins themselves had to turn to better methods of maintaining their hierarchical status within society. 11 This adjustment was also accompanied by sustained rhetoric against what the Brahmanical sects deemed 'heretical' (Pāṣaṇḍa 12) sects. This is clearly evidenced from the primary Brahmanical texts of the period.
The worship of Krishna, a major god in the Hindu pantheon, emphasizes the pain caused by separat... more The worship of Krishna, a major god in the Hindu pantheon, emphasizes the pain caused by separation from God, much in the same way as a lover experiences on being separated from his lover. This paper examines why and how this 'Viraha' separation becomes a major facet of Krishna Worship
Niṣkāmakarma and Modernity Madhulika Chebrol Niṣkāmakarma and Modernity कर्म ण्ये वाधिकारस्ते र्ा... more Niṣkāmakarma and Modernity Madhulika Chebrol Niṣkāmakarma and Modernity कर्म ण्ये वाधिकारस्ते र्ा फले षु कदाचन। र्ा कर्म फलहे तु र्भ म र्ाम ते सङ्गोऽस््वकर्म णि॥ (Verse 47, Chapter 2, Bhagavad-gītā 1 )
Drafts by Madhulika Chebrol
This paper examines the utility and relevance of the application of the principles of Arthaśāstra... more This paper examines the utility and relevance of the application of the principles of Arthaśāstra, an ancient Indian text on statecraft.
Analysis of ritual activity and conduct required of a Vaiṣṇava according to Pāñcarātra texts.
In this paper, the judicial, ethical and social meaning of dharma will be considered by examining... more In this paper, the judicial, ethical and social meaning of dharma will be considered by examining the rules of dharma discussed in the Dharmasūtra texts. I will also attempt to compare these rules to their real-life application, analysed as far as possible through both textual and historical sources, to determine whether these texts represent the practical application of dharma around the time that they were conceived and promulgated.
Examining the relationship between the three deities through a close study of early sources and h... more Examining the relationship between the three deities through a close study of early sources and how the three names are often interchangeably applied.
Syādvāda Syādvāda, the ancient Jaina concept of conditional judgment, argues for the relativity o... more Syādvāda Syādvāda, the ancient Jaina concept of conditional judgment, argues for the relativity of knowledge, i.e. knowledge is varied and no single opinion or aspect of knowledge can constitute it in its entirety. As Hiriyanna puts it, 'It signifies that the universe can be looked at from many points of view and that each viewpoint yields a different conclusion.' 1 This is explained in the famous analogy of the six blind men and the elephant, wherein the group decides that each blind man should feel one part of the elephant to learn what the animal is like and find that, comparing results, their impressions are completely discordant. Although syādvāda is a part of Jaina thought, syādvāda can also be applied to modern ethical dilemmas outside of Jaina religiosity and doctrines. This essay is an attempt at understanding the concept of syādvāda and its modern ethical ramifications. The Jaina theory of knowledge proceeds largely from their concept of indetermination/manifoldness of reality and universe, i.e. anekāntavāda, which is beyond the scope of the present work but must be touched upon in order to explain the concept of syādvāda that succeeds it in logical sequence. The theory of anekāntavāda repudiates the notion of a concrete universe or reality, thus nullifying the notion of an absolute truth or absolute knowledge. According to anekāntavāda, the universe operates distinctly in and of itself, independent from our mental perception and, hence, we cannot, on the basis of our perception, conceptualize the entire reality in its manifoldness. According to this theory, the world operates on the basis of five aspects or 'reals'; matter (pudgala), space (ākāśa), time (kāla), Medium of motion (dharma)
Thesis Chapters by Madhulika Chebrol
![Research paper thumbnail of [Extract] Religious Pluralism in Pre- Medieval India (600 A.D. – 900 A.D)](https://attachments.academia-assets.com/68262644/thumbnails/1.jpg)
](Oxford University Research Archive, 2020
The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D... more The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D.-900 A.D)', submitted as part of the MPhil Classical Indian Religion course at the University of Oxford. The main purpose of the thesis was to critically examine the nature and extent of pluralism in India. Throughout this paper, I use the term pluralism in the context of "practical tolerance"a form of neutral acceptance of the existence of multiple sects such that a relative harmony is achieved in public life, without significant persecutions and widespread hostilities. I do not imply, here, that Indian religions and the composite of all religions referred to with that term, are inherently tolerant. My attempt is not to paint a picturesque picture of Indian society, much less to assert that the people of pre-medieval India were tolerant. My aim is to study the social and philosophical conditions in order to understand whether, even though they were purported to be hostile towards one another, various groups cohabited and thrived in an increasingly diversified cultural sphere and to examine how hostilities were managed and what mechanisms were used to manage any religious antagonism while conducting the daily business of life. This is not to say that the religious landscape of the period was devoid of any antagonism; there are many references to persecutions and violence amongst the various sects. My effort has only been to understand how outright hostility has somehow been contained through various methods and a general multiplicity somehow been maintained. This period has been chosen in order to compare the parallel growth of heterodox sects along with the development of a 'revised' 1 Brahmanism. Textual sources authored during this period bear evidence to highly sectarian views and, thus, at this time, various sects were simultaneously at their peak form of development. Consequently, this is also the time period in which, arguably, society also ought to be at its most intolerant stage. Through this thesis, I attempt a critical comparison between available polemical texts and evidence from courtly literature and archaeological findings, in order to ascertain the nature and extent of pluralism in this time period.
Religions of South Asia, Mar 24, 2023
Traditionally considered timeless and static, dharma is necessarily rooted in the customs of peop... more Traditionally considered timeless and static, dharma is necessarily rooted in the customs of people and, therefore, a function of changing times and beliefs. The purpose of this paper is to analyse how medieval Brahmanical scholars understood, justified, and interpreted dharma within the scholastic tradition and whether it was possible to reinterpret various prescriptive rules to suit the social milieu of their times. These reinterpretations, if they can be sufficiently attested through scholarship, must have their roots in historical realities. Whether the tradition wishes to accommodate change or resist it, scholarly readings and commentaries provide a valuable insight into how law was read and interpreted by the Brahmanical scholastic tradition. This paper studies the dharmic norms relating to the dependence (asvatantrya) of women as interpreted by the tenth-century commentator Medhatithi, writing on the Manavadharmasastra. Medhatithi’s lengthy commentary on controversial points suggests a vibrant scholastic debate in which interpretations varied and certain historical realities had been taken into account.
Religions of South Asia
Traditionally considered timeless and static, dharma is necessarily rooted in the customs of peop... more Traditionally considered timeless and static, dharma is necessarily rooted in the customs of people and, therefore, a function of changing times and beliefs. The purpose of this paper is to analyse how medieval Brahmanical scholars understood, justified, and interpreted dharma within the scholastic tradition and whether it was possible to reinterpret various prescriptive rules to suit the social milieu of their times. These reinterpretations, if they can be sufficiently attested through scholarship, must have their roots in historical realities. Whether the tradition wishes to accommodate change or resist it, scholarly readings and commentaries provide a valuable insight into how law was read and interpreted by the Brahmanical scholastic tradition. This paper studies the dharmic norms relating to the dependence (asvatantrya) of women as interpreted by the tenth-century commentator Medhatithi, writing on the Manavadharmasastra. Medhatithi’s lengthy commentary on controversial points ...
Religions of South Asia 17.1, 2023
Traditionally considered timeless and static, dharma is necessarily rooted in the customs of peop... more Traditionally considered timeless and static, dharma is necessarily rooted in the customs of people and, therefore, a function of changing times and beliefs. The purpose of this paper is to analyse how medieval Brahmanical scholars understood, justified, and interpreted dharma within the scholastic tradition and whether it was possible to reinterpret various prescriptive rules to suit the social milieu of their times. These reinterpretations, if they can be sufficiently attested through scholarship, must have their roots in historical realities. Whether the tradition wishes to accommodate change or resist it, scholarly readings and commentaries provide a valuable insight into how law was read and interpreted by the Brahmanical scholastic tradition. This paper studies the dharmic norms relating to the dependence (asvātantrya) of women as interpreted by the tenth-century commentator Medhātithi, writing on the Mānavadharmaśāstra. Medhātithi's lengthy commentary on controversial points suggests a vibrant scholastic debate in which interpretations varied and certain historical realities had been taken into account.
A study of post-Gupta literature [including two contemporary plays] and archaeological sources in... more A study of post-Gupta literature [including two contemporary plays] and archaeological sources in order to ascertain the extent to which pluralism of religion was present in popular culture, even though the sectarian textual tradition frequently opposed each other as heretical sects. The main hypothesis of the thesis is the existence of variegated sectarian traditions, which coexisted in the public sphere, despite the machinations of the sectarian theologians.</p
In this paper, the judicial, ethical and social meaning of dharma will be considered by examining... more In this paper, the judicial, ethical and social meaning of dharma will be considered by examining the rules of dharma discussed in the Dharmasūtra texts. I will also attempt to compare these rules to their real-life application, analysed as far as possible through both textual and historical sources, to determine whether these texts represent the practical application of dharma around the time that they were conceived and promulgated.
The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D... more The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D.-900 A.D)', submitted as part of the MPhil Classical Indian Religion course at the University of Oxford. The main purpose of the thesis was to critically examine the nature and extent of pluralism in India. Throughout this paper, I use the term pluralism in the context of "practical tolerance"a form of neutral acceptance of the existence of multiple sects such that a relative harmony is achieved in public life, without significant persecutions and widespread hostilities. I do not imply, here, that Indian religions and the composite of all religions referred to with that term, are inherently tolerant. My attempt is not to paint a picturesque picture of Indian society, much less to assert that the people of pre-medieval India were tolerant. My aim is to study the social and philosophical conditions in order to understand whether, even though they were purported to be hostile towards one another, various groups cohabited and thrived in an increasingly diversified cultural sphere and to examine how hostilities were managed and what mechanisms were used to manage any religious antagonism while conducting the daily business of life. This is not to say that the religious landscape of the period was devoid of any antagonism; there are many references to persecutions and violence amongst the various sects. My effort has only been to understand how outright hostility has somehow been contained through various methods and a general multiplicity somehow been maintained. This period has been chosen in order to compare the parallel growth of heterodox sects along with the development of a 'revised' 1 Brahmanism. Textual sources authored during this period bear evidence to highly sectarian views and, thus, at this time, various sects were simultaneously at their peak form of development. Consequently, this is also the time period in which, arguably, society also ought to be at its most intolerant stage. Through this thesis, I attempt a critical comparison between available polemical texts and evidence from courtly literature and archaeological findings, in order to ascertain the nature and extent of pluralism in this time period. The thesis was divided into the following chapters: Rise of Divergent Religious Groups: Sectarian Literature and Views on Heresy The period immediately following the Gupta age marks the emergence of sectarian tendencies. 2 It is difficult to explain this emerging trend between religious sects, which, until the decline of the Guptas, appear to have been reasonably and equally tolerated 3. According to Eltschinger, there is 'surprisingly little evidence for philosophical polemics between Buddhists and non-Buddhists before the (end of the) fifth century' 4 and there is clear evidence of a 'dramatic increase of hostility' 5 that can be traced from that period onwards. Whether this change was due to the rising power of guilds and merchant communities or due to the overall diversification of urban life, necessitating patronage as the primary means of survival for the major sects, is debated. According to Bronkhorst, Brahmanism's antagonism against new-formed sects is closely related to their having to contend with these sects for royal patronage 6. According to Fisher, 'Boundaries between' various 'devotional communities' were 'deliberately circumscribed through the efforts of public theologians' who were determined to defend the 'authenticity' and authority of their own sect as the orthodox path. 7 However, any antagonism between sects was primarily maintained through philosophical argumentation in texts-either by denouncing the other sects or by asserting the superiority of one's own sect. As Yagyendra Singh states, the sects had 'their mutual jealousies and differences which are reflected in their philosophical literature 8. Already by this this period Śaivism, Vaiṣṇavism, Jainism and Buddhism had chipped away at the Brahmanical 9 stronghold. These sects had exerted a significant amount of influence on Vaidika orthodoxy, forcing it to mould into a new kind of Brahmanism 10. The classical schools of philosophy and subjects associated with Brahmins came into being this time, proving that ritual had lost its efficacy and the Brahmins themselves had to turn to better methods of maintaining their hierarchical status within society. 11 This adjustment was also accompanied by sustained rhetoric against what the Brahmanical sects deemed 'heretical' (Pāṣaṇḍa 12) sects. This is clearly evidenced from the primary Brahmanical texts of the period.
The worship of Krishna, a major god in the Hindu pantheon, emphasizes the pain caused by separat... more The worship of Krishna, a major god in the Hindu pantheon, emphasizes the pain caused by separation from God, much in the same way as a lover experiences on being separated from his lover. This paper examines why and how this 'Viraha' separation becomes a major facet of Krishna Worship
Niṣkāmakarma and Modernity Madhulika Chebrol Niṣkāmakarma and Modernity कर्म ण्ये वाधिकारस्ते र्ा... more Niṣkāmakarma and Modernity Madhulika Chebrol Niṣkāmakarma and Modernity कर्म ण्ये वाधिकारस्ते र्ा फले षु कदाचन। र्ा कर्म फलहे तु र्भ म र्ाम ते सङ्गोऽस््वकर्म णि॥ (Verse 47, Chapter 2, Bhagavad-gītā 1 )
This paper examines the utility and relevance of the application of the principles of Arthaśāstra... more This paper examines the utility and relevance of the application of the principles of Arthaśāstra, an ancient Indian text on statecraft.
Analysis of ritual activity and conduct required of a Vaiṣṇava according to Pāñcarātra texts.
In this paper, the judicial, ethical and social meaning of dharma will be considered by examining... more In this paper, the judicial, ethical and social meaning of dharma will be considered by examining the rules of dharma discussed in the Dharmasūtra texts. I will also attempt to compare these rules to their real-life application, analysed as far as possible through both textual and historical sources, to determine whether these texts represent the practical application of dharma around the time that they were conceived and promulgated.
Examining the relationship between the three deities through a close study of early sources and h... more Examining the relationship between the three deities through a close study of early sources and how the three names are often interchangeably applied.
Syādvāda Syādvāda, the ancient Jaina concept of conditional judgment, argues for the relativity o... more Syādvāda Syādvāda, the ancient Jaina concept of conditional judgment, argues for the relativity of knowledge, i.e. knowledge is varied and no single opinion or aspect of knowledge can constitute it in its entirety. As Hiriyanna puts it, 'It signifies that the universe can be looked at from many points of view and that each viewpoint yields a different conclusion.' 1 This is explained in the famous analogy of the six blind men and the elephant, wherein the group decides that each blind man should feel one part of the elephant to learn what the animal is like and find that, comparing results, their impressions are completely discordant. Although syādvāda is a part of Jaina thought, syādvāda can also be applied to modern ethical dilemmas outside of Jaina religiosity and doctrines. This essay is an attempt at understanding the concept of syādvāda and its modern ethical ramifications. The Jaina theory of knowledge proceeds largely from their concept of indetermination/manifoldness of reality and universe, i.e. anekāntavāda, which is beyond the scope of the present work but must be touched upon in order to explain the concept of syādvāda that succeeds it in logical sequence. The theory of anekāntavāda repudiates the notion of a concrete universe or reality, thus nullifying the notion of an absolute truth or absolute knowledge. According to anekāntavāda, the universe operates distinctly in and of itself, independent from our mental perception and, hence, we cannot, on the basis of our perception, conceptualize the entire reality in its manifoldness. According to this theory, the world operates on the basis of five aspects or 'reals'; matter (pudgala), space (ākāśa), time (kāla), Medium of motion (dharma)
Oxford University Research Archive, 2020
The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D... more The present work is an extract from my thesis 'Religious Pluralism in Pre-Medieval India (600 A.D.-900 A.D)', submitted as part of the MPhil Classical Indian Religion course at the University of Oxford. The main purpose of the thesis was to critically examine the nature and extent of pluralism in India. Throughout this paper, I use the term pluralism in the context of "practical tolerance"a form of neutral acceptance of the existence of multiple sects such that a relative harmony is achieved in public life, without significant persecutions and widespread hostilities. I do not imply, here, that Indian religions and the composite of all religions referred to with that term, are inherently tolerant. My attempt is not to paint a picturesque picture of Indian society, much less to assert that the people of pre-medieval India were tolerant. My aim is to study the social and philosophical conditions in order to understand whether, even though they were purported to be hostile towards one another, various groups cohabited and thrived in an increasingly diversified cultural sphere and to examine how hostilities were managed and what mechanisms were used to manage any religious antagonism while conducting the daily business of life. This is not to say that the religious landscape of the period was devoid of any antagonism; there are many references to persecutions and violence amongst the various sects. My effort has only been to understand how outright hostility has somehow been contained through various methods and a general multiplicity somehow been maintained. This period has been chosen in order to compare the parallel growth of heterodox sects along with the development of a 'revised' 1 Brahmanism. Textual sources authored during this period bear evidence to highly sectarian views and, thus, at this time, various sects were simultaneously at their peak form of development. Consequently, this is also the time period in which, arguably, society also ought to be at its most intolerant stage. Through this thesis, I attempt a critical comparison between available polemical texts and evidence from courtly literature and archaeological findings, in order to ascertain the nature and extent of pluralism in this time period.