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Sanskritisation (Indian English) or Sanskritization (American English, Oxford spelling) is a particular form of social change found in India. It denotes the process by which caste or tribes placed lower in the caste hierarchy seek upward mobility by emulating the rituals and practices of the upper or dominant castes. It is a process similar to passing in sociological terms. This term was made popular by Indian sociologist M. N. Srinivas in the 1950s.[1] According to Christophe Jaffrelot a similar heuristic is described in Castes in India: Their Mechanism, Genesis and Development by B. R. Ambedkar.[2] Jaffrelot goes on to say, "While the term was coined by Srinivas, the process itself had been described by colonial administrators such as E. T. Atkinson in his Himalayan Gazetteer and Alfred Lyall, in whose works Ambedkar might well have encountered it."[3]


M. N. Srinivas defined sanskritisation as a process by which "a low or middle Hindu caste, or tribal or other group, changes its customs, ritual ideology, and way of life in the direction of a high and frequently twice-born caste. Generally such changes are followed by a claim to a higher position in the caste hierarchy than that traditionally conceded to the claimant class by the local community ... ."[4]

One clear example of sanskritisation is the adoption, in emulation of the practice of twice-born castes, of vegetarianism by people belonging to the so-called "low castes" who are traditionally not averse to non-vegetarian food.

Vishwakarma Caste claim to Brahmin status is not generally accepted outside the community, despite their assumption of some high-caste traits, such as wearing the sacred thread, and the Brahminisation of their rituals. For example, the sociologist M. N. Srinivas, who developed the concept of sanskritisation, juxtaposed the success of the Lingayat caste in achieving advancement within Karnataka society by such means with the failure of the Vishwakarma to achieve the same. Their position as a left-hand caste has not aided their ambition.[5]

According to M. N. Srinivas, Sanskritisation is not just the adoption of new customs and habits, but also includes exposure to new ideas and values appearing in Sanskrit literature. He says the words Karma, dharma, paap, maya, samsara and moksha are the most common Sanskritic theological ideas which become common in the talk of people who are sanskritised.[6]

This phenomenon has also been observed in Nepal among Khas, Magar, Newar and Tharu people.[7]

Prominent examples[edit]

The Sanskritization is often aimed to claim the Varna status of Brahmin or Kshatriyas , the two prestigious Varna of the Vedic age Varna system. One such example in North India is of Rajput. According to historical evidence, the present day Rajput community varies greatly in status, comprising those with royal lineage to those whose ancestors were petty tenants or tribals who gained land and political power to justify their claim of being Kshatriya. The word Kshatriya is hence not synonymous with Rajput.[8][9][10]


M. N. Srinivas first propounded this theory in his D.Phil. thesis at Oxford University. The thesis was later brought out as a book titled Religion and Society Among the Coorgs of South India. Published in 1952, the book was an ethnographical study of the Kodava (Coorgs) community of Karnataka. M. N. Srinivas writes in the book:

"The caste system is far from a rigid system in which the position of each component caste is fixed for all time. Movement has always been possible, and especially in the middle regions of the hierarchy. A caste was able, in a generation or two, to rise to a higher position in the hierarchy by adopting vegetarianism and teetotalism, and by Sanskritising its ritual and pantheon. In short, it took over, as far as possible, the customs, rites, and beliefs of the Brahmins, and adoption of the Brahminic way of life by a low caste seems to have been frequent, though theoretically forbidden. This process has been called 'Sanskritisation' in this book, in preference to 'Brahminisation', as certain Vedic rites are confined to the Brahmins and the two other 'twice-born' castes."[11]

The book challenged the then prevalent idea that caste was a rigid and unchanging institution. The concept of sanskritisation addressed the actual complexity and fluidity of caste relations. It brought into academic focus the dynamics of the renegotiation of status by various castes and communities in India.

Yogendra Singh has critiqued the theory as follows:

"... Sanskritisation fails to account for many aspects of cultural changes in the past and contemporary India as it neglects non-sanskritic traditions. It may be noted that often a non-sanskritic element of culture may be a localised form of sanskritic tradition. ... Sanskritic rites are often added to non-sanskritic rites without replacing them."[12]

See also[edit]


  1. ^ Charsley, S. (1998) "Sanskritization: The Career of an Anthropological Theory" Contributions to Indian Sociology 32(2): p. 527 citing Srinivas, M. N. (1952) Religion and Society Amongst the Coorgs of South India Clarendon Press, Oxford. See also, Srinivas, M. N.; Shah, A. M.; Baviskar, B. S.; and Ramaswamy, E. A. (1996) Theory and method: Evaluation of the work of M. N. Srinivas Sage, New Delhi, ISBN 81-7036-494-9
  2. ^ Jaffrelot (2005), pp. 33, notes that "Ambedkar advanced the basis of one of the most heuristic of concepts in modern Indian Studies—the Sanskritization process—that M. N. Srinivas was to introduce 40 years later."
  3. ^ Jaffrelot 2005, p. 33.
  4. ^ N. Jayapalan (2001). Indian society and social institutions. Atlantic Publishers & Distri. p. 428. ISBN 978-81-7156-925-0. Retrieved 17 January 2013.
  5. ^ Ikegame, Aya (2013). "Karnataka: Caste, dominance and social change in the 'Indian village'". In Berger, Peter; Heidemann, Frank (eds.). The Modern Anthropology of India: Ethnography, Themes and Theory. Routledge. p. 128. ISBN 9781134061112.
  6. ^ Srinivas, Mysore Narasimhachar (1962) Caste in Modern India: And other essays Asia Publishing House, Bombay, page 48, OCLC 5206379
  7. ^ Guneratne, Arjun (2002). Many tongues, one people: the making of Tharu identity in Nepal. Ithaca, New York: Cornell University Press. Retrieved April 11, 2011.
  8. ^ "Rajput". Encyclopædia Britannica.
  9. ^ Manohar Laxman Varadpande (1987). History of Indian Theatre: Classical theatre. Abhinav Publications. p. 290. ISBN 978-81-7017-430-1.
  10. ^ Cynthia Talbot 2015, pp. 33-35.
  11. ^ Srinivas, M. N. (1952) Religion and Society Amongst the Coorgs of South India Clarendon Press, Oxford, page 32, OCLC 15999474
  12. ^ Singh, Yogendra. (1994). Modernization of Indian Tradition (A Systematic Study of Social Change), Jaipur, Rawat Publications, p.11.


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