Reconceptualizing India StudiesRECONCEPTUALIZING INDIA STUDIES S.N. BALAGANGADHARA OXFORDOXFORD (Oxford University Pressis a department ofthe University of Oxford, ‘efarters the University's objeeive of excellence in research, scholarship, snd education by publishing worldwide. Oxfordis a registered trademark of ‘Oxford Universicy Pressin the UK and in certain other countries Published in India by Oxford Univesity Press ‘YMCA Library Building, 1 Ji Singh Road, New Delhi 110001, India (© Oxford University Press 2012 “The moral rights ofthe author have been asserted Fire published in 2012 llrightsreserved: No pat of this publication may be reproduced, stored in ‘retrieval system, or transmitted, in any form or by any means, wnhout the rior perinission in writing of Oxford University Press, ras expresaly permitied ‘by law, by licence, or under terms agreed with the appropriate reprographics rights organization. Enquiries conceming reproduction outside the scope ofthe [above shouldbe seat to the Rights Department, Oxford University Press, at the address above ‘You nmust not circulate this workin any other form ‘and you must impose this same condition on any aequies ISBN-13:976.0-19-8082965 ISBN-10: 019-8082967 Typeset in Dante MT Sul 108/128, se MAP Systems, Bengalura 560 082, India Printed in india st Rakmo Press, New Delhi 110020 Dedication “Should you be able to overhear what people say about you after your death, ‘what would move you the mast in the way people judge you?” This was my question on one of our familar evenings, afterhe ana Thai hada good diner, Jew glasses of excellent Bordeaucr wine, and, as philosophers, reflected and discussed. He thought fora long ime, longer tha he normally does, and sais ‘It would move me the most if people found that I was fair and reasonable throughout my Kf’ Immediately; he burst into aloud laughter: ‘Of course, T would not Belew that because I have not always bee fair and reasonable.” Ethical actions ana goals grip him deply it would mean much o kim should he live up to them. He is also objective enough to know that he has fallen short of these goals. Instead of making him sad, the question elicits laughter fiom him. What amuses him about this? Ihave asked myself many a time since. Is he delighted at his ovm cleverness? I he tried by his insight into imsef? Is he, perhaps, laughing atthe condition humaine? No, the human predicament does not make kim laugh. I have scarcely ret someone whois more or even equally intense and passionate about his humanism: About thirty-two years age, I, an Indian, Racked at his door asking in English for help and guidance, Since then, muck has changed. Now nether speak in English with him nor ltock at his ofic door Lam now @ Belgian who speaks more ‘english’ than Flemish, and, having retired, he has no door at the University. What has not changed is that I still ask kis help and guidance. What has also not changed is that hes always therewith help and suggestions. This extraordinary kindness to people, whatever thei size, shape, colour, or circumstance, marks him deeply. He is consistently kind. He is consistent in other ways too: in his though, i his tolerance of human variety, and in is almost naive acceptance of individual failings as mer idiosyncrasies. It is almost as though he loathes to judge people Ist his Jesuit and Christian training, or his uncompromising commitment to kumaism that makes Iki value human Beings so muck? Sometimes, it appears to me, he tis mix the wnmxable: a reasoned rejection of the Christian God together with