Neo-Vedanta
Neo-Vedanta, also called Hindu modernism,[1] neo-Hinduism,[2][3] Global Hinduism[4] and Hindu Universalism,[web 1] are terms to characterize interpretations of Hinduism that developed in the 19th century. The term "Neo-Vedanta" was coined by German Indologist Paul Hacker, in a pejorative way, to distinguish modern developments from "traditional" Advaita Vedanta.[5]
Scholars have repeatedly argued that these modern interpretations incorporate Western ideas[6] into traditional Indian religions, especially Advaita Vedanta, which is asserted as central or fundamental to Hindu culture.[7] Other scholars have described a Greater Advaita Vedānta,[8][note 1] which developed since the medieval period.[note 2] Drawing on this broad pool of sources, after Muslim rule in India was replaced by that of the East India Company, Hindu religious and political leaders and thinkers responded to Western colonialism and orientalism, contributing to the Indian independence movement and the modern national and religious identity of Hindus in the Republic of India. This societal aspect is covered under the term of Hindu reform movements.
Among the main proponents of such modern interpretations of Hinduism were Vivekananda, Aurobindo and Radhakrishnan, who to some extent also contributed to the emergence of Neo-Hindu movements in the West.
Neo-Vedanta has been influential in the perception of Hinduism, both in the west and in the higher educated classes in India. It has received appraisal for its "solution of synthesis",[10] but has also been criticised for its Universalism. The terms "Neo-Hindu" or "Neo-Vedanta" themselves have also been criticised for its polemical usage, the prefix "Neo-" then intended to imply that these modern interpretations of Hinduism are "inauthentic" or in other ways problematic.[11]
Appraisal and criticism[edit]
Appraisal[edit]
According to Larson, the "solution of synthesis" prevailed in the work of Rammohun Roy, Sayyid Ahmed Khan, Rabindranath Tagore, Swami Vivekananda, M.K. Gandhi, Muhammad Ali Jinnah, Muhammad Iqbal, V.D. Savarkar, Jawaharlal Nehru, "and many others".[10] Spear voices appraisal of this "solution of synthesis",[note 25][note 26] while G.R. Sharma emphasises the humanism of neo-Vedanta.[138][note 27]
Criticism[edit]
Vivekenanda's presentation of Advaita Vedanta has been criticised for its misinterpretation of this tradition:
According to Anantanand Rambachan, Vivekananda emphasised anubhava ("personal experience"[137]) over scriptural authority,[137] but in his interpretation of Shankara, deviated from Shankara, who saw knowledge and understanding of the scriptures as the primary means to moksha.[108] According to Comans, the emphasis on samadhi also is not to be found in the Upanishads nor with Shankara.[140] For Shankara, meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman.[141]
In the 21st century, Neo-Vedanta has been criticized by Hindu traditionalists for the influence of "Radical Universalism", arguing that it leads to a "self-defeating philosophical relativism," and has weakened the status and strength of Hinduism.[web 15]
Criticism of neo-Hinduism label[edit]
Criticism of Paul Hacker[edit]
In the 20th century the German Indologist Paul Hacker used the terms "Neo-Vedanta" and "Neo-Hinduism" polemically, to criticize modern Hindu thinkers.[142] Halbfass regards the terms "Neo-Vedanta" and "Neo-Hinduism" as "useful and legitimate as convenient labels",[6] but has criticized Hacker for use that was "simplistic".[6] Furthermore, he asks,
History
Criticism