Neo-Vedanta | Wikipedia audio article
Channel: wikipedia tts
Date: 2019-06-27

This is an audio version of the Wikipedia Article:
https://en.wikipedia.org/wiki/Neo-Vedanta


00:02:44 1 Definition and etymology
00:05:32 2 History
00:05:52 2.1 Unifying Hinduism
00:07:37 2.2 Western colonialism and Hindu reform movements
00:07:48 2.2.1 Western colonialism
00:09:12 2.2.2 Hindu reform movements
00:10:07 3 Major proponents
00:10:30 3.1 Ram Mohan Roy and the Brahmo Samaj
00:13:25 3.2 Vivekananda (1863–1902)
00:16:38 3.3 Gandhi
00:18:54 3.4 Sarvepalli Radhakrisnan
00:19:57 4 Philosophy
00:20:06 4.1 Politics
00:20:14 4.1.1 Nationalism
00:21:06 4.1.2 Social activism
00:21:37 4.2 Religion
00:21:46 4.2.1 Unity of Hinduism
00:22:43 4.2.2 Universalism
00:23:03 4.2.3 Vedanta and nondualism
00:25:01 4.2.4 iSruti/i versus "experience"
00:26:08 5 Smarta Tradition
00:28:34 6 Influence
00:28:58 6.1 Vedanticization
00:30:05 6.2 Diversity and pluralism
00:30:58 6.2.1 Hindu inclusivism – Hindutva and "Dharmic religions"
00:33:23 6.2.2 Inclusivism and communalism
00:34:46 6.3 Influence on western spirituality
00:36:39 7 Appraisal and criticism
00:36:49 7.1 Appraisal
00:37:28 7.2 Criticism
00:39:03 8 Criticism of neo-Hinduism label
00:39:13 8.1 Criticism of Paul Hacker
00:42:11 8.2 Neglect of inherent development of religions
00:43:25 8.3 The "myth of Neo-Hinduism"
00:45:41 9 See also



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SUMMARY
=======
Neo-Vedanta, also called Hindu modernism, neo-Hinduism, Global Hinduism and Hindu Universalism, are terms to characterize interpretations of Hinduism that developed in the 19th century. Some scholars argue that these modern interpretations incorporate western ideas into traditional Indian religions, especially Advaita Vedanta, which is asserted as central or fundamental to Hindu culture.The term "Neo-Vedanta" was coined by Paul Hacker, in a pejorative way, to distinguish modern developments from "traditional" Advaita Vedanta. Other scholars have described a Greater Advaita Vedānta, which developed since the mediaeval period.  What is important to note here is that many of these traditions, which were influential among Neo-Vedantins, did not derive from vedantic lineages, i.e., the "Advaita Vedanta" of Shankara. As the scholar J. Madaio points out "...it is possible to speak of sanskritic and vernacular advaitic texts (which are either explicitly non-dualistic or permit a non-dualistic reading) and 'Advaita Vedanta' texts which originate within sampradayas that claim an Advaita Vedantic lineage. This, then, avoids the obfuscating tendency to subsume advaitic but non-vedantic works under a 'Vedanta' or 'Advaita Vedanta' umbrella." Drawing on this broad pool of sources, after Muslim rule in India was replaced by British rule, Hindu religious and political leaders and thinkers responded to western colonialism and orientalism, contributing to the Indian freedom struggle 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", 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.