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Ambedkar studies at Heidelberg In recent years, Dr. Ambedkar During my fieldwork among dalits in very distinguished. Founded by August (1891-1956), IndiaÙs great dalit leader, Kanpur (Bellwinkel-Schempp 1998), I Wilhelm von Schlegel in 1807, Hermann social reformer and first law minister after was often asked to give a speech, which Jacobi was the chair holder from 1889 to independence has gained increasing rec- I used to do with the introductory words, 1922. He had a great number of famous ognition in academic and political circles that I was born at Bonn in Germany, the disciples, amongst them Helmut von in Germany. Within the realm of scholar- town where Dr. Ambedkar studied San- Glasenapp, August Winter and Vasudeva ship at the South Asia Institute, his medi- skrit. I had found the reference of a short, Gokhale. The Russian scholar Cherbats- ating role in the framing of the Indian three months stay in 1923 in Dhananjay kole, the Italians Ambrosio Balini, Luigi Constitution has been adequately recog- KeerÙs Dr. Ambedkar biography (Keer Salvi and George Herbert Grierson were nized (Kulke, Rothermund 1998: 394) as 1995: 49). My projection of benevolent regularly corresponding with him. It was well as the implementation of constitu- German indology, transgressing the Hindu said that all Indian scholars visiting Europe tional safeguards for the Scheduled Castes norms of reserving Sanskritic knowledge during the 1920s and 1930s, would pay and Scheduled Tribes (Conrad 1995: 419) to the upper castes and caring for the their respect to Professor Jacobi. through so called reservation of seats in dalits, was highly appreciated by my dalit But how did Dr. Ambedkar get in touch politics, education and administration. His audience. It made me even think of a with Hermann Jacobi? In 1913/ 1914 political role, especially the social move- Dr. Ambedkar Jayanti in 2003 in Bonn, when Hermann Jabobi was visiting pro- ment initiated by him, has been subject to why not, perhaps with the German ÛDalit fessor at Calcutta University, Dr. Ambed- a dissertation in political sciences (Hurst PlattformÚ and concerned scholars and kar just left for the US to take up his stud- 2000) as well as part of a more elaborate dalit activists. ies at Columbia University. The contact discourse on the part of dalits in social This idea made me visit the University must have been forged through letters movements in India (Fuchs 1999; 2003). Archives at Bonn on the 14th of January and correspondence, while Dr. Ambedkar In the fields of German indology and 2003 to find out more about Dr. was in London, working on his thesis at history of religion, Dr. AmbedkarÙs con- AmbedkarÙs studies at Bonn university. the London School of Economics. Well, version to Buddhism at the end of his life Within no time I found * Dr. AmbedkarÙs they might have met personally during caught considerable academic attention. application for registration with the Prus- Dr. AmbedkarÙs brief visit to Bonn on He viewed Buddhism as theology of lib- sian Ministry of Science, Fine Arts and the occasion of his registration at Bonn eration (Gensichen 1995: 197) as well as Public Education, a CV in German (!) University. But that is all speculation. Dr. an original development under the head- and his registration into the university Ambedkar never took up his studies in ing of civil religion (Fuchs 2001: 205). ledger on 29.4.1921, which reads as fol- Bonn. As he did not sign any lectures or In addition, fieldwork among Mahars lows: attend any classes, he was taken off the in Maharashtra focussed on the social FatherÙs profession: general; religion: university register on 12.1.1922. relevance of Dr. AmbedkarÙs Navayana Hindu; previous universities: Bombay, Intentions and plans apart, Dr. Buddhism (Beltz 2001). Textual studies Columbia, London; number of semesters: AmbedkarÙs project of Sanskrit studies focussed on a comparison of Buddhist 18; school leaving certificate: yes; subject: at Bonn university remained unfulfilled. sources with Dr. AmbedkarÙs ÛThe economics; date of birth: 14.4.1891; place German indology, represented through Buddha and His DhammaÚ (Buss 1998; of birth: Mhow; home town: Bombay; dis- Hermann Jacobi, certainly played a sup- Fiske/Emmrich forthcoming), projecting trict: Bombay. So he delightfully upgraded portive role in Dr. AmbedkarÙs endeavor Dr. AmbedkarÙs view of Buddhism as his fatherÙs military rank. Noteworthy is to study in Germany. But for his scathing an effort to reconstruct the world (Beltz/ also his religious affiliation- at the early attack on Hinduism as well as his most Jondhale forthcoming). stage of his life- certainly before he was creative view of Buddhism he had to rely Ambedkar studies apart, the concern contemplating on the question of conver- on translations and secondary sources. But with dalits has been the focus of a number sion, he wrote Hindu under the heading of his hunger for learning never subsided. He of studies in social anthroplogy in the religion. Amazingly, Dr. Ambedkar regis- took up Pali studies in the 40s (Bellwin- urban (Bellwinkel 1980) as well as the tered for economics and not for indology. kel-Schempp forthcoming). Finally, his rural setting (Randeria 1993) setting. The In his handwritten CV he stated that he conversion to Buddhism as an universal- most comprehensive project in this respect knew German well, because he had taken istic and egalitarian religion was for him was an interdisciplinary research project, it as a minor at Columbia University: He a liberating act as for many dalits now- financed by the Volkswagen Foundation continued: ÛI would like to mention that adays. IsnÙt his conversion to Buddhism and linked with the Department of Modern the University of Bonn through the kind the greater event to be commemorated by Indology, South Asia Institute and the help of Prof. Dr. H. Jacobi granted me to German indology and Sanskrit studies? Department of Sociology, Delhi Univer- submit a ph.D. thesis in case I show ade- sity. Under the heading of ÛMemory, Vio- quate performance and I am enrolled for * I am grateful to Dr. Thomas Becker and lence and the AgencyÚ, the topic was the three semesters there.Ú It is not clear in Herrn Johannes Arens for their kind help. role of dalits as victims and perpetrators in which subject he intended to submit his Bombay and Kanpur (Fuchs forthcoming). dissertation, or how he got in touch with Maren Bellwinkel-Schempp This project set an example for the Mem- Professor Hermann Jacobi (1850-1937), [email protected] orandum of Understanding between Hei- who was the leading German indologist delberg University and Delhi University of his times. Next pages: Handwritten curriculum vitae in common fieldwork for the exchange of The chair for Indology and Compara- and letter of intent of Dr. Ambedkar scholars and students. tive Linguistics at Bonn University was Bibliography Bellwinkel, Maren: Die Kasten-Klasse- Göttingen 1998 nproblematik im städtisch-industriellen Conrad, Dieter: Rechtssystem und Ver- Fuchs, Martin (ed.): The Violence of Dif- Bereich. Historisch-empirische Fallstudie fassung. Aus: Rothermund, Dietmar (ed.): ference. Survivors, Citizens and Publics über die Industriestadt Kanpur in Uttar Indien: Kultur, Geschichte, Politik, in the Indian Urban. New Delhi (Oxford Pradesh, Indien. Wiesbaden (Franz Steiner Wirtschaft, Umwelt. Ein Handbuch. University Press) forthcoming Verlag) 1980 München (C.H.Beck) 1995. S. 409-426. Gensichen, Hans-Werner: Die indischen Bellwinkel-Schempp, Maren: The Khatiks Fiske, Adele and Christoph Emmrich: Christen. in: Rothermund, Dietmar (ed.): of Kanpur and the Bristle Trade. Towards The Use of Buddhist Scripures. in Dr. Indien: Kultur, Geschichte, Politik, an anthropology of man and beast. In: B.R.AmbedkarÙs The Buddha and His Wirtschaft, Umwelt. Ein Handbuch. Sociological Bulletin, 47. Jg. (1998), H. Dhamma. In: Beltz, Johannes and Suren- München (C.H.Beck) 1995. S. 186-198. 2, pp. 187-206 dra Jondhale (eds.): Reconstructing the Hurst, Evelyn: Dr. Ambedkar und die poli- Bellwinkel-Schempp, Maren: Roots of World: Dr. Ambedkar and Buddhism in tische Ressourcenmobilisierung als Aus- Ambedkar Buddhism in Kanpur. In: Beltz, India. New Delhi (OUP) forthcoming, pp. druck seiner Bewegung. Hausarbeit zur Johannes and Surendra Jondhale (eds.): 100-122. Erlangung des Magister Artiums in Poli- Reconstructing the World: Dr. Ambedkar Fuchs, Martin: Kampf um Differenz. tische Wissenschaften am Südasien-Insti- and Buddhism in India. New Delhi (OUP) Repräsentation, Subjektivität und soziale tut der Ruperto-Carola-Universität Hei- forthcoming Bewegungen. Das Beispiel Indien. Frank- delberg 2000 Beltz, Johannes: Mahar, Bouddhiste et furt (Suhrkamp) 1999 Keer, Dhananjay: Dr. Ambedkar Life and Dalit. Conversion religieuse et emancipa- Fuchs, Martin: A Religion for Civil Soci- Mission. Bombay (Popular Prakashan) tion sociopolitique dans lÙInde des castes. ety? AmbedkarÙs Buddhism, the Dalit 1995 Bern (Peter Lang) 2001 Issue and the Imagination of Emergent Kulke, Hermann, Rothermund, Dietmar: Beltz, Johannes and Surendra Jondhale Possibilities. in: Dalmia, Vasudha; Mali- Geschichte Indiens. Stuttgart, Berlin (eds.): Reconstructing the World: Dr. nar, Angelika and Christof Martin (eds.): (Kohlhammer) 1998 Ambedkar and Buddhism in India. New Charisma and Canon. Essays on the Reli- Randeria, Shalini: The Politics of Rep- Delhi (Oxford University Press) forth- gious History of the Indian Subcontinent. resentation and Exchange among the coming New Delhi (Oxford University Press) Untouchable Castes in Western India Buss, Johanna: Die Wiederbelebung des 2001. pp. 250-273. (Gujarat). Dissertation, Berlin 1993 Buddhismus südasiatischer Prägung in Fuchs, Martin and Antje Linkenbach: Rothermund, Dietmar (ed.): Indien: Indien seit dem Tode von B.R.Ambedkar. Social Movements. In: Das, Veena (ed.): Kultur, Geschichte, Politik, Wirtschaft, Hausarbeit zur Erlangung des Magister- The Oxford India Companion to Sociology Umwelt. Ein Handbuch. München grades (M.A.) an der Philosophischen and Social Anthropology. Oxford (Oxford (C.H.Beck) 1995 Fakultät der Georg-August-Universität University Press) 2003, pp. 1524-1564..
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  • 1 Royal Patronage of Jainism. the Myth of Candragupta Maurya and Bhadrabāhu

    1 Royal Patronage of Jainism. the Myth of Candragupta Maurya and Bhadrabāhu

    DRAFT. A paper to be published in: Christine Chojnacki & Basile Leclère: Royal patronage of Jainism, 2018 ?. originally delivered as “Royal patronage of Jainism between fourth-second centuries BCE+ at Colloque International The constitution of a literary legacy and the tradition of patronage in Jainism, Université Jean Moulin Lyon III, France, 15–16.09.2016. Royal Patronage of Jainism. The Myth of Candragupta Maurya and Bhadrabāhu Piotr Balcerowicz It is generally assumed that Jainism enjoyed certain measure of royal patronage right from its beginnings. One of the founders of Jainism, Mahāvīra Vardhamāna, is believed to have been related to the royal family of Vaiśālī (Vesalī). His mother Triśalā (Tisalā) is claimed by various Jaina sources to have been a daughter of king Ceṭaka (Ceḍaga), a follower of Pārśva order and the king of Vaiśālī who is also said to have been the father of Śreṇika (Seṇiya) and the grandfather of Kūṇika (Kūṇiya), known in Buddhist sources as Bimbisāra (Bimbhisāra) and Ajātaśātru (Ajātasattu), respectively. It is further famously claimed that Candragupta Maurya was converted to Jainism by Bhadrabāhu and, following a famine in Ujjayinī, accompanied the latter to Śravaṇabeḷagoḷa where he performed the sallekhanā rite of ritual suicide. In the paper, I analyze literary sources as well as palaeographic and archaeological data, and argue that there are strong reasons to maintain that the story of Candragupta’s conversion to Jainism and his subsequent migration to the South and the story of Bhadrabāhu who is believed to have converted Candragupta to Jainism and led the Jaina community to Śravaṇabeḷagoḷa, thereby establishing a Jaina community in Southern India, are both purely of mythical nature with no substantial historical foundation.1 Further, I argue that there is no evidence that could allow one to establish any link between the founder of the Mauryan Dynasty with Jainism, and with Bhadrabāhu in particular.