Dear All, 

A fascinating symposium on "Greater Magadha" is at present taking place at Edmonton (Alberta), Canada, and on account of the ongoing epidemic it is entirely online: the announcement (http://eventleaf.com/GreaterMagadha) is accessible on several lists. 

In a brief presentation and subsequent discussion of his theory at the beginning of this symposium -- a detailed argument and extensive references to pieces of evidence for this stimulating and well-researched theory is found in his Greater Magadha: Studies in the culture of early India (Leiden 2007) --   Johannes Bronkhorst referred briefly to his comparison between Brahmins (and their cultural context) and the German Nazis (and their cultural context). On this specific reference by Johannes Bronkhorst during the symposium, I posed a question in the special section set up by the organizers of the conference: "Questions and answers will be conducted over a separate service, sli.do."

Since my question, although it received several "upvotes", did not pass the censorship of the anonymous "moderator" of the online questions -- who wrote to me "3 days ago (only visible to you) There was no such comparison" -- it would be useful to pose the question in other fora such as this Indology List. 

Those familiar with the work and especially the Greater Magadha book of Johannes Bronkhorst -- this apparently does not include the anonymous moderator of the Questions section of the symposium -- will have immediately recognized that the remark by Johannes Bronkhorst refers to pp. 251-252 of Greater Magadha (and similar passages elsewhere), where we read:

"when it came in contact with cities, Vedic civilization did not like them.
...
It is hard to resist the temptation of a comparison with the Third Reich.
Among the hundreds of paintings brought together in the House of German Art
in Munich, opened by Hitler in 1937, not a single canvas depicted urban and
industrial life (Watson, 2004: 311-312)."

The comparison is both inappropriate and inapt, especially since a very different analysis of the situation of the community of practicing Brahmins in ancient India is possible, for instance the one proposed by me in:

“From Fuzzy-Edged ‘Family-Veda’ to the Canonical Śākhas of the Catur-Veda: Structures and Tangible Traces.” In: Vedic Śākhās: Past, Present, Future. Proceedings of the Fifth International Vedic Workshop, Bucharest 2011, ed. by J.E.M. Houben, J. Rotaru and M. Witzel, p. 159-192. Cambridge, Mass. : Harvard University, 2016.

As the book is at present no more available but will soon again be available in a new edition, I have made this study *temporarily* accessible on my Academia.edu page. 

The main principles followed in this study to explain the situation of the community of practicing Brahmins in ancient India are (1) "natural selection" in the transmission of knowledge through any current medium of transmission (at first exclusively ritual, next ritual plus written texts, inscriptions and manuscripts -- much later printing is added and at present the internet...): see e.g. Houben 2001; (2) ritual in the context of an *evolving* economical and ecological world: see Houben 2019 (see also: Gadgil and Guha, This Fissured Land: an Ecological History of India, 1992 and Perennials edition 2013). 

N.B. Both Houben 2001: 

“’Verschriftlichung' and the relation between the pramāṇas in the history of Sāṁkhya.” Études de Lettres 2001.3: La rationalité en Asie / Rationality in Asia, ed. by J. Bronkhorst: 165-194.

and Houben 2019:  

“Ecology of Ritual Innovation in Ancient India: Textual and Contextual Evidence.” [NB: partly comparing and contrasting Vedic and ancient Iranian ritual.] In: Self, Sacrifice, and Cosmos: Vedic Thought, Ritual, and Philosophy. Essays in Honor of Professor Ganesh Umakant Thite’s Contribution to Vedic Studies, ed. by Lauren M. Bausch, pp. 182-210 (References to this article integrated in id., “Bibliography,” pp. 223-238.) Delhi: Primus Books

are now accessible on my Academia.edu page.

I hope and expect the issue will lead to further fruitful discussions. 

All best, Jan Houben