Recent scholars have continued to explore this phenomena (termed Indomania- see below) and to even liken to India-Germany bond as akin to that of kindred spirits. Was there possible “anti-semitic undertones” (muslim for Indians, jews for Germans) in this appreciation?
The teaching of German began in the Indian
sub-continent — in Pune’s New English School — 100 years ago at the
initiative of the mathematician, educationist and social reformer
Wrangler Raghunath Paranjpye. Though he had earned a tripos at
Cambridge, he was in thrall of the excellence of German universities and
reckoned, correctly as it turned out, that Indians pursuing higher
studies in one of them would be doubly blessed. They would not only
receive fine education in their respective disciplines but also get
exposure to European culture in a country that had no colonial ties with
India.
There could well have been another reason for Paranjpye’s
fascination for Germany. Educated Indians in his time, especially in
Maharashtra and Bengal, were aware of the lively interest that some
leading German thinkers had taken in India`s philosophical and literary
traditions for close to two centuries. That sort of flattering attention
stood in stark contrast to how many Christian missionaries, encouraged
by British colonial rulers, sought to debunk those traditions.
Indeed,
late in the 18th century, Johann Gottfried Herder, in his critique of
the European Enlightenment, projected India as the cradle of
civilisation. Around the same time (1791), Kalidasa’s play ‘Shakuntalam’
was translated into German to great critical acclaim. One enthusiastic
reaction to it came from Goethe. He hailed the poet as a “representative
of the natural condition of the most refined life-style, the purest
moral endeavour, the most dignified majesty and the most serious worship
of God…”
Early in the 19th century, another distinguished
thinker, Friedrich von Schegel, hailed Sanskrit as the “source of all
languages, all thought, all poetics…” His brother, August Wilhelm, who
became the first professor of Sanskrit at Bonn University in 1818 and
is regarded as the founder of the discipline of Indology, translated
Bhagvad Gita into Latin. None other than Hegel showered fulsome praise
on it in a lengthy review.
Translations into German of other
Indian philosophical and literary texts sustained the scholarly
engagement with classical India. Its echoes reverberated through the
writings of the Grimm brothers, those of philosopher Schopenhauer and
even in Schubert’s musical compositions. But the one scholar who scaled
the tallest summits of Indology was Friedrich Max Mueller. He studied
Sanskrit at the universities of Leipzig and Berlin, taught at Oxford and
translated the Rig Veda and other ancient texts by the score — without
once visiting India.
What prompted such great minds to extol
Indian classical traditions of learning and creativity is not quite
clear. Some scholars hold that their earlier sources of inspiration —
ancient Greece and Rome — had dried up. So they turned to Indian
civilisation to expand their intellectual horizons and finesse their
aesthetic sensibilities.
Now, a group of Indian experts on German
Indology have begun to question this theory. In early January, Joydeep
Bagchee, a brilliant young scholar, had an altogether different take on
what lay behind German interest in ancient India. He argued, in
substance, that the Protestant heritage of German Indologists prompted
them to interpret Indian texts in ways that were conducive to their own
intellectual interests that often carried anti-Semitic undertones.
[Another excellent reference on Indo-German link and Indomania]
Transcultural Encounters between Germany and India: Kindred Spirits in the 19th and 20th Centuries; Edited by Joanne Miyang Cho, Eric Kurlander, Douglas T McGetchin
Providing a comprehensive survey of cutting edge scholarship in the field of German–Indian and South Asian Studies,
the book looks at the history of German–Indian relations in the
spheres of culture, politics, and intellectual life. Combining
transnational, post-colonial, and comparative approaches, it includes
the entire twentieth century, from the First World War and Weimar
Republic to the Third Reich and Cold War era.
The book first examines the ways in which nineteenth-century
“Indomania” figured in the creation of both German national identity and
modern German scholarship on the Orient, and it illustrates how German
encounters with India in the Imperial era alternately destabilized and
reinforced the orientalist, capitalist, and nationalist underpinnings of
German modernity. Contributors discuss the full range of German
responses to India, and South Asian perceptions of Germany against the
backdrop of war and socio-political revolution, as well as the Third
Reich’s ambivalent perceptions of India in the context of racism,
religion, and occultism. The book concludes by exploring German–Indian
relations in the era of decolonization and the Cold War.
