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20/11/10 10.28The Hindu : Arts / Magazine : Influential Indologist

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Arts Magazine

Influential Indologist

ROLAND LARDINOIS

Special ArrangementQuest for truth: Madeleine Biardieau

The passing away of the French scholar Madeleine Biardeau, translator of the Ramayana and an outstanding specialist of the Puranas, isa loss to understanding Hindu India

Madeleine Biardeau, the widely respected French Indologist, passed away on February 1 in France. She was 88. Born in Niort, in the West of France, in 1922 intoa middle class family of small entrepreneurs, Madeleine Biardeau joined the prestigious Ecole normale suprieure of Svres (restricted to girls then) at Paris, in1943, where she studied philosophy. There she discovered the classical heritage of Indian culture with a group of young Christian women who were attracted bythe so called spirituality of the East. Madeleine Biardeau, who was close to the Left Catholic milieu and had a strong secular feeling in spite of being herself apractising Catholic, departed from her friends and started learning Sanskrit intensively in order to study Hindu philosophy to which she devoted a great part ofher academic life. But she did not intend to consider Hinduism only from her academic milieu far from India. Aware of the ancient tradition of scholarship thatwas still alive there, and very curious about the country and its people, she joined the University of Travancore for two years, in the1950s, learning much from thePandits with whom she read Sanskrit texts. It was the beginning of a lasting intellectual and personal relationship with India, which she visited almost every yearuntil the 1990s.

Rigorous thought

Her works can be broadly divided into three parts. First, she focused on Advaita Vedanta and translated the works of Mandana Misra, Vacaspati Misra and thegrammarian Bhartrhari, which she commented in her doctoral dissertation on The Theory of Knowledge and the Philosophy of Speech in Classical Brahmanism(1964, in French). Elaborating on the notion of orthodoxy, Madeleine Biardeau sketched out the religious and intellectual principles that framed the Brahmanicalmind-set of the tenants of Advaita Vedanta. These authors, who stressed the strict observance of sacrificial practices inherited from the Vedas, were concernedwith the quest for salvation, moksha, considered as a way of escaping from the cycle of death and rebirth. Thus at the heart of Hinduism is set a structural tensionbetween the man-out-of-the-world, the renouncer whose samnyasi is the typical example, and the ordinary man-in-the-world who bears the burden of hisdestiny, his karma. Furthermore, Madeleine Biardeau showed that this tension should be located within a wider cosmological representation of the word

embedded within the main goals (purushartha) that structure the idealised life of the orthodox Hindu man. Brahmanism can be considered as expressing ananthropological understanding of the Hindu civilisation, as she put it a later book Hinduism: The Anthropology of a Civilisation(1994 for English translation).Thesecond part of the work that Madeleine Biardeau conducted deals with the study of the Puranas, to which she devoted erudite books edited by the French Schoolfor the far East (Ecole franaise d'Extrme-Orient). Yet, her interest for the Puranas was part of a larger concern with Hindu literature, mainly the Epics, whichconstitute the third main area of Madeleine Biardeau's scholarship. In collaboration with two French Sanskrit scholars, Marie-Claude Porcher and PhilippeBenoit, she translated into French the Ramayana of Valmiki (1999). Yet her last and major achievements remain the two edited volumes of the Mahabharata thatshe published in 2002. In this impressive work, which took her four decades to complete, she presented a detailed resume of the whole Epic that she completedby her own interpretation. Briefly, Madeleine Biardeau considered the Mahabharata as an intellectual and religious reaction against Buddhism whose appeal tothe layman was upsetting Brahmanical values by dislodging the Brahmans from their privileged position in the mundane world. More generally, she used to saythat the Epics, as well as the Puranas, should be read as a particular theological and philosophical genre which is eschatology, as both deal with the ultimateendings of cycle of events whether at the individual level or that of the cosmos.

Madeleine Biardeau not only worked in close association with Pandits either at the Deccan College at Pune or at the French Institute at Pondicherry (which wasfounded by the French Indologist Jean Filliozat in 1956), she relentlessly visited temples and places of worship in towns and small villages, questioning peoplefrom all castes, and enquired about their contemporary cults and rituals. Her book Stories about Posts: Vedic variations about the Hindu Goddess (2002 for theEnglish translation) combines varied studies on the Sanskrit Epics, the Hindu Goddess, Vedic sacrifice and the interpretation of Hinduism.

The main argument that Madeleine Biardeau constantly belaboured in her work deals with the unity of Hinduism (see her contribution to T. N. Madan's editedvolume The Hinduism Omnibus, 2003). As she recollected it in a rare published autobiographical statement : From the beginning of my Indological studies Ihave been quite convinced that Hindu society was much less divided ideologically, that the top and the bottom were not so utterly alien to each other than wasusually contended.

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Associates

Her own interpretation of Hinduism is close to the view expressed by Louis Dumont in his Homo Hierachicus (1966 for the French edition), which remains themost impressive understanding ever published on the caste system. This intellectual association of a Sanskrit scholar and of an anthropologist who both didfieldwork (mainly in South India), was long considered as typical of the French scholarship on India, although this blending of skills was not at all uncommonamong Indian scholars since the very beginning of the 20th century. Yet the intellectual framework which underlines both Madeleine Biardeau's and LouisDumont's understanding of Hinduism has been, and still is, debated among scholars of India who questioned the unilateral Brahmanical grounding of theirscholarly approaches. Madeleine Biardeau was Directeur d'tudes at the fifth section of the Ecole Pratique des Hautes Etudes at Paris, the stronghold ofIndologists since the end of the 19th century, and in 1969 she succeeded Louis Dumont as head of the Centre for Indian and South Asian Studies at the Ecole desHautes Etudes en Sciences Sociales. Her death marks almost the complete disappearance of a whole generation of French scholars who profoundly redefined theintellectual understanding of (classical Hindu) India in the second half of the 20th century.

oland Lardinois is a Sociologist at the French National Center for Scientific Research, is affiliated with the Centre d'Etudes de l'Inde et de l'Asie du Sud(EHESS, Paris). He is currently at the Centre for Human Sciences at Delhi

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Keywords: Madeleine Biardeau, translator, Ramayana, Indologist

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