In the modern day, Hegel might have been eating crow.

Historians and thinkers interpret history according to their political and social perspectives. Nevertheless, with the passage of time, the views of past scholars are challenged and replaced by new opinions based on fresh facts and theories. One such example being Hegel (d.1831), the German philosopher’s views presented in his lectures delivered in 1820s. He declared that India had no history; meaning that there were only dynastic changes without corresponding changes in social philosophy.

His view reflected the historical process of Europe where ideas and thoughts contributed to transform society. Hegel believed that only in Europe could history unfold the world spirit.

However, recent developments in the historiography of the subcontinent have challenged Hegel’s opinion as not only political but social, philosophical and artistic aspects of the history of the subcontinent have become evident. In the 1920s, the Indus Valley excavations revealed the cultural, social and economic advancement that had taken place 5,000 years ago.

As the Aryans arrived in the subcontinent, their religious and philosophical ideas, expressed in the four Vedas, depicted the maturity and intellect of the Indian society at that time. The compilation of Mahabharata and Ramayana show the poetic skills in the detailed composition of the two important events. The Bhagavad-Gita, a 700-verse sacred scripture for the Hindus is part of the Mahabharata, and provides a unique view of everyday life in the subcontinent 4,000 years ago.

It determines the meaning of life and the emphasis on action. During the Vedic period, no empires were built but society produced philosophical thoughts aimed at understanding nature and mankind.

A religious change in society came about, when in the 6th century BC, Mahavir Jain and Gautama Buddha introduced new religious philosophies which changed the structure of contemporary society. In Jainism, the idea of non-violence appealed to the people of the subcontinent who followed it in their daily lives. Buddhism focused on inner tranquility, peace and contentment, hence introducing a new meaning to life. After the departure of Alexander, Chandra Gupta (340-298 BC) founded the Mauryan Empire which not only changed the subcontinent politically but also brought about religious and cultural changes.

Asoka (304-232 BCE), the third monarch of the Indian Mauryan dynasty renounced war after the battle of Kalinga and converted to Buddhism. He followed the policy of non-violence and sent Buddhist missions to Sri Lanka, China, and Southeast Asia, where it developed into an accepted religion. Abandoning war and following non-violence were two significant ideas which became popular during this period and can be seen to this day as a great contribution that influenced generations.

The paintings of Ajanta and Ellora and the sculptures of Khajuraho and Taxila depict the creativity of the artists of the subcontinent. The universities of Nalanda and Taxila were centres of knowledge which produced scholars, like Panini (4th century BCE), a Sanskrit grammarian. At the time, Hindu society contributed significantly in the field of mathematics as well.

In the medieval period, when the Turks invaded the subcontinent, they brought new technology which impacted the social structure of the society. New technology in the textile industry raised the social and financial status of the weavers and artisans which disturbed the centuries-old caste system. The emergence of the Bhagti movement made an attempt to integrate different religions to create harmony and tolerance. The poets of this movement wandered from village to village and reciting verses of peace and brotherhood. The Turks also introduced the technology of paper-making which led to the spread of knowledge.

When the Mughal rulers built a great empire in the subcontinent, Akbar (d.1605) brought about certain political, social and cultural changes by adopting a number of Hindu customs, traditions and festivals in the royal court. He adopted a policy of pluralism in which all religions of India were accommodated. Akbar built a nation on the basis of secularism and the Mughal court patronised poets, artists, architects, thinkers and scientists. As a result, a composite culture was developed which brought the Hindus and Muslims together.

When the British gained political power in the subcontinent, the Mughal Empire was in a state of political, cultural and social decline although the society at large remained active and energetic. The textile industry in the subcontinent was one of the best in the world. The trading companies were busy trading not only within India, but also traded with foreign countries. The rulers of the successive states of Deccan, Awadh and Murshidabad patronised art and literature.

Therefore Hegel’s view about the history of the subcontinent is incorrect. Not only were there political changes in society but ideas and thoughts also developed which kept the society dynamic and energetic. Historians of the ancient and medieval periods have revealed the rich culture of the subcontinent’s past.