5. The Trade Routes6.
Carudatta's SacrificeIV. PILGRIM'S PROGRESS: A CONTRIBUTION TO THE PREHISTORY OF THEWESTERN DECCAN PLATEAU1.
The End of the Pre-history in the Deccan2.
Cult Migrations, The Goddesses and Megaliths3.
Cult Migrations, The Gods4.
Highlanders and Laplanders6.
Towards AgricultureV. THE VILLAGE COMMUNITY IN THE 'OLD CONQUESTS' OF GOA1. Land and People2. The Economic Situation3. Heterogeneity of the Population4.
The Feudal Period
These essays have one feature in common, namely that they are based upon thecollation of field-work with literary evidence. Indian critics whose patriotism outstripstheir grasp of reality are sure to express annoyance or derision at the misplaced emphasis.Why should anyone ignore the beautiful lily of Indian philosophy in order to concentrateupon the dismal swamp of popular superstition ? That is precisely the point. Anyone withaesthetic sense can enjoy the beauty of the lily; it takes a considerable scientific effort todiscover the physiological process whereby the lily grew out of the mud and filth.This process of development cannot be understood by mere study of the philosophicsystems formerly current in India. The great Samkara, the Buddhists who preceded him,and the Vaisnavas who followed, managed to separate a higher from a lower plane of belief. The higher level was purely ideal and theological, the region where the humanspirit could soar to ineffable heights of fancied perfection. The common herd mightwallow in their day-to-day ritual malpractices, upon the lower level. The idealist philosopher was himself excused for joining them in the ritual observances as long as thetheory was undefiled by any contact with reality. Only ideas and ideals existed frometernity, whereas the mundane life really did not exist at all on the plane that mattered.