I enjoyed Namit Arora’s Essays.
I share his appreciation and thirst for reliable Indian History.
In this work, Namit combines Indian archaeological travel writing with narrative history.
If we try to synthesize, Namit is answering what Indians were like in the past, their institutions, beliefs worked, why some empires collapsed and remained. His childhood fascination with "lost cities" and his adult decision to write about specific sites comes alive in this work.
He suggests for humanistic such as openness, empathy, scholarly rigor and evidence led approach in how we tell Indian history, as these stories shape our present.
Outline:
1. The Mysteries of Dholavira (2600–1900 BCE)
2. Megasthenes’s India (c. 300 BCE)
3. The Void of Nagarjunakonda (c. 220–c. 320 CE)
4. Faxian, Xuanzang, and Yijing in India (400–700 CE)
5. The Vision of Nalanda (c. 425–c. 1350 CE)
6. Alberuni’s India (1017–30 CE)
7. The Enigma of Khajuraho (c. 950–c. 1250 CE)
8. Marco Polo’s India (1292 CE)
9. The Innovations of Vijayanagar at Hampi (c. 1336–1565 CE)
10. François Bernier’s India (1658–69 CE)
11. The Faiths of Varanasi (800 BC)
Chapter 1: The Mysteries of Dholavira (2600–1900 BCE)
So, I had to look up Dholavira.
Where is this Dholavira located?
Dholavira is in the state of Gujarat, located in Western part of India.
In the map, it is under Rajasthan. Namit examines this Bronze Age metropolis of the Harappan Civilization in the Rann of Kutch. So, Rann of Kutch is That desert located in parts of Gujarat.
The city's defining feature is its sixteen rock-cut and stone-block-lined reservoirs linked by channels to harvest every drop of water in an arid land. Unlike other contemporary civilizations, Dholavira shows no evidence of temples, wars, or standing armies, suggesting a flatter social hierarchy and a relatively egalitarian society. It served as a regional hub for maritime trade with Mesopotamia and Central Asia.
Chapter 2: Megasthenes’s India (c. 300 BCE)
Megasthenes was a Greek Historian.
He was also a diplomat, ethnographer from the Hellenistic period (c. 350–290 BCE). He was sent by Seleucus I Nicator as an ambassador to the court of Chandragupta Maurya around 302 BCE.
So, this chapter is viewing Mauryan India through the fragments of the Greek ambassador Megasthenes's account, Indica.
Pataliputra was the capital, Megasthenes describes the Mauryan capital as the largest city of the ancient world, twice as large as Rome under Marcus Aurelius.
Pataliputra is modern day Patna. He records an idealized bureaucracy and a seven-caste system, noting that endogamy was strictly enforced and individuals could not marry outside their own caste. He was fascinated by Indian wildlife, documenting intelligent elephants pacified by music and talkative parrots.
Chapter 3: The Void of Nagarjunakonda (c. 220–c. 320 CE)
Nagarjunakonda is a historical town that is now an island near Nagarjuna Sagar in Palnadu district of Andhra Pradesh. It’s a small island located in Krishna River. It was the Buddhist capital of the Ikshvaku Kingdom.
Namit states that this area was the hub of learning.
Both royal and non-royal women were patrons of the Buddhist institutions.
The site contained the only known amphi-theatre found in ancient India.
Nagarjunakonda was home to the philosopher Nagarjuna. He influenced this region and era. His concept of shunyata (emptiness) and the Middle Path of Mahayana Buddhism remained popular.
Chapter 4: Faxian, Xuanzang and Yijing in India (400–700 CE)
In this chapter, we notice three Chinese pilgrims who documented their travelogue to India. Faxian came around years 399–414 CE. Xuanzang from 629–645 and Yijing, from 671–695 CE. Buddhism was still flourishing in India.
In Xuanzang accounts is where we notice, (Candalas) untouchability was an established practice by the seventh century, with manual scavengers forced to announce their presence by striking sticks.
The ideas of caste, cleanliness became strong, the Chinese pilgrims noticed strong distinction between purity, impurity and personal cleanliness. Xuanzang documented intense philosophical battles between, Brahmins and Buddhist Bodhisattvas.
Chapter 5: The Vision of Nalanda (c. 425–c. 1350 CE)
Nalanda is located in Bihar.
It’s about 95 kms from South-eastern side of Patna
Namit narrates the world's first great Buddhist mahavihara university.
There was monastic life with structured daily rhythms of resident monks, including entrance exam, bathing ritual, constant debates on grammar, logic and philosophy. Namit argues that Nalanda's end was a slow process of decay driven by shifts in royal patronage, the rise of popular Hinduism, and internal isolation, rather than a single brutal sacking by Bakhtiyar Khilji.
Chapter 6: Alberuni’s India (1017–30 CE)
Alberuni was a Persian polymath, sent by Sultan Mahmud of Persia In 1017 CE. He was sent to India to learn about the Hindus and to discuss with them questions of religion, science and literature and what formed the very basis of their civilization.
His major work, Tārīkh al‑Hind (History of India) was written around 1030 CE.
It gives comparative account of religion, philosophy, astronomy, mathematics, and social customs in India at that time.
His account was sympathetic understanding, shrewdness of observation, and probing analysis. He learnt Sanskrit to directly engage with Brahminical texts on religion, science, and mathematics. He was critical of contemporary Hindu scholars, whom he viewed as insular, haughty and foolishly vain compared to their ancestors.
His key claim was metempsychosis (the doctrine of reincarnation) lies at the core of Hindu belief, shaping its ethics, social structure, and speculative world‑view. He treated this as the shibboleth or litmus test of Hindu faith because it underpins ideas of karma, caste, and the cycle of rebirth, and distinguishes Hindu thought from both Islam and other Indian traditions in his view.
Chapter 7: The Enigma of Khajuraho (c. 950–c. 1250 CE)
Khajuraho is located in Madhya Pradesh, India.
Khajuraho temples were built by the Chandela dynasty, which were Nagara style architecture and explicit, erotic, and intimate sculptures. Namit investigates the explicit erotic art of the Chandela temples.
He links the art to Tantrism, which viewed the human body as the ultimate tool and considered sensual desire compatible with spiritual awakening. During this time, he shares how Indian culture was sex-positive culture, but eventually suppressed by home-grown traditions of prudery and Brahminical asceticism that predated both Muslim and British rule.
Chapter 8: Marco Polo’s India (1292 CE)
Marco Polo was a 13th-century Venetian traveler.
He visited Southern India specifically Tamil Nadu and the Malabar coast. This was between 1292 and 1294 while returning from China.
He served as an emissary for Kublai Khan.
He documented the Pandyan kingdom's immense wealth, the textile trade.
He also documented local customs like, and the booming maritime commerce in the Indian Ocean.
Marco Polo noted that people preferred dark skin, ate only with their right hand, and relied heavily on astrology and augury. Namit shares in this chapter that Marco Polo includes observations from other travellers on the matrilineal traditions and polyandry prevalent in the Malabar regions.
Chapter 9: The Innovations of Vijayanagar at Hampi (c. 1336–1565 CE)
Vijayanagar Empire was one of the wealthiest and powerful kingdoms in South India. Among the kings of all India, Krishnadevaraya who ruled between 1509-1529. He is universally recognized as the greatest ruler of the Vijayanagara Empire. Namit visits the ruins of the Vijayanagar Empire, famed for its wealth and cosmopolitanism.
A Warring State, He describes it as a state ruled by warrior-chiefs with a centralized extractive bureaucracy. Namit challenges nationalist narratives and highlights how Vijayanagar's elites voluntarily embraced Persianate architecture, dress, and military technology, and employed thousands of Muslim warriors.
Namit shares travelogue journey of Krishna, who lives in Anegundi. Krishna greets Namit warmly. He is a soft-spoken man of medium height.His blue jeans and white T-shirt, bushy moustache, and red tilak convey a relaxed yet serious persona.
Chapter 10: François Bernier’s India (1658–69 CE)
François Bernier was a French physician and traveler.
He worked as a physician in Aurangzeb's court.
Bernier provided a detailed portrait of 17th-century north India.
He identified the lack of private property as a major cause of India’s social and economic "decay" compared to Europe. Bernier documented the horrors of sati and expressed a rationalist's disdain for local "superstitions" and naked fakirs.
Consequently, in his letters, he is often dismissive of Indians and their beliefs, especially Gentiles (who were more alien to him, whereas he had access to Europe’s considerable body of knowledge and attitudes on Muslims). ‘ The Gentiles understand nothing of anatomy,’ he writes.
They never open the body either of man or beast, and those in our household always ran away, with amazement and horror, whenever I opened a living goat or sheep for the purpose of explaining to my Agah the circulation of the blood.
These books, he writes, also ‘enjoin that the people shall be divided, as in fact they are most effectually, into four tribes that are not permitted to intermarry, that is to say, a Brahmen is forbidden to marry a Kshatriya,and the same injunction holds good in regard to the other tribes.
Bernier didn’t just travel through, for twelve years he worked and
engaged with Indians with considerable openness. He wrote what is now a rare and insightful portrait of seventeenth-century India, decades before the arrival of European colonizers. In his account, India seems to be in a state of intellectual decay, uncreative and stunted, ill-prepared against the advancing power of Europe’s scientific method, mercantilism, scholarship and the nation-state model.
Chapter 11: The Faiths of Varanasi (800 BCE)
Varanasi is located in Uttar Pradesh, India.
It is one of the oldest continuously inhabited cities in the world.
The city is considered to be holiest of seven sacred cities in Hinduism, where dying is believed to offer liberation from the cycle of rebirth.
In this chapter, Namit explores Varanasi as a city of intense religious and social contestation. Varanasi, he describes is not just as a centre of Hindu orthodoxy, but as a city of revolutionaries like Kabir and Ravidas. He examines the lives of the Mallah boatmen and Dom workers at the cremation ghats, whose hereditary labour sustains the city’s business of pilgrimage and death.
A City of Religious Pluralism Varanasi is frequently associated
with Lord Shiva and Brahminical Hinduism, but it has so
much more. It has been home to many major and minor faiths,
and exhibits a dynamic pluralism. Twenty-nine per cent of its
people are Muslim.
When Dom’s first began this job in their teens, they had a terrible time. After each cremation, a Dom says, he couldn’t eat for hours. But they got desensitized to the work over time. They burnt all sorts of bodies of politicians, celebrities, even horribly mutilated ones. It became a mercenary job, the Dom says; now there is no feeling.