• Sanskritization is a term coined by M.N. Srinivas  in his work Religion and Society among the Coorgs of South India. He described  Sanskritization as “a process by which ‘low’ caste or tribe or the other group takes over the custom, ritual , beliefs, ideology and style of life a high and, in particular, a ‘twice born’ caste.    It is followed by a claim to a higher position in the caste hierarchy than traditionally concealed to the claimant caste by the local community. Such claims are made over a period of time, sometimes a generation or two before they are conceded.”
• It is an endogenous source of social change. This term used by M N Srinivas to describe the process of cultural and social mobility in the traditional social structure of Indian society.
• The impact of Sanskritisation is manifold. Its influence can be seen in language, literature, ideology, music, dance, drama, style of life and ritual. The process gained momentum after the arrival of the British, as means of communication hastened the process and its impact was felt in even the remotest corners of villages.
• Sanskritisation suggests a process whereby people want to improve their status through adoption of names and customs of culturally high-placed groups. The reference model is usually financially better off as well.
• In many instances highly Sanskritised caste was dominant, the culture of the entire region underwent a certain degree of Sanskritisation.

Illustrations

• Vegetarianism: One clear example of Sanskritization is the adoption of vegetarianism by people belonging to the so-called “low castes” who are traditionally not averse to non-vegetarian food. This is done in emulation of the practice of twice-born castes.
• Arya Samaj: The Hindu Jat in rural North India did Sanskritization with the help of Arya Samaj as a part of a social upliftment effort.
• Education: Education is another way in which lower castes can attempt to raise their social status through Sanskritization. By acquiring education, they can gain knowledge of the customs and rituals of the upper castes and emulate them.
• Occupation: Another way in which lower castes can attempt to raise their social status is by taking up occupations traditionally associated with the upper castes. For example, a lower caste person may become a priest or a teacher.

Criticisms

• N. Majumdar argues that in regions where the non-Sanskritic castes were dominant, it was their influence that was stronger. This can be termed the process of de-Sanskritiation. There were other regional variations too. In Punjab, Jammu and Kashmir culturally Sanskritic influence was never very strong.
• Other critics argue that Srinivas overemphasised on mobility. Mobility in caste structure is very difficult , hardly any change in status is observed
• With Sanskritisation, evils of higher caste people such as a patriarchal dominance, dowry system, conspicuous consumption also permeated to lower castes.
• Harold Gould believes that lower caste people imitate the way of life of higher caste not because of cultural aspect but socio-political and economic dominance that higher caste possesses.

Sanskritization as a process of social change in contemporary Indian society has lost much of its relevance due to reservation policy, rise of Dalit consciousness, Westernization replacing Sanskritization, democratic polity among other factors. Despite such changes and much criticism, the concept still stands tall for providing an unconventional perspective of Indian society in general and caste system in particular. It was born out of detailed field works which changed the very face of the approaches to study the Indian society.