Neovēdāntisms: Klasiskās Vēdāntas Transformācija: Neo-Vedantism: The Transformation of the Classical.
In the Middle Ages in India (8-12 century AD) there were three classical schools of Vedanta - Advaita-Vedanta of Shankara, Vishishtadvaita-Vedanta of Ramanuja and Dvaita-Vedanta of Madhva. The mentioned schools of philosophy represented the relationship among the source of all Brahman and the libera...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | Latvian |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
LU Akadēmiskais apgāds
2011
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| In: |
Cel̜š
Year: 2011, Issue: 61, Pages: 125-146 |
| Further subjects: | B
Christians
B Religious leaders B Middle Ages B VEDANTA B Christian Missions B India |
| Online Access: |
Volltext (kostenfrei) |
| Summary: | In the Middle Ages in India (8-12 century AD) there were three classical schools of Vedanta - Advaita-Vedanta of Shankara, Vishishtadvaita-Vedanta of Ramanuja and Dvaita-Vedanta of Madhva. The mentioned schools of philosophy represented the relationship among the source of all Brahman and the liberated soul Atman, and the world in different ways, i.e., as a complete oneness of all (Advaita), or as the complete separatedness (Dvaita), or as the middle path between them (Vishishtadvaita-Vedanta). In modern times Vedanta, however, is perceived in a different way. During the British colonialism in India the new movement of Neo- Vedanta was born. At that time (the end of the 18th - the beginning of the 20th centuries) the new movements Brahmo Samaj and Arya Samaj were established by Indians, who were well educated in the West and wanted to resurrect the teachings of Vedas and Upanishads. They wanted to "intellectualize" and unite the ritualized and separated Hinduism practised by majority of Indians. It was very important to unite all Hindu faiths under one philosophy, which could seriously compete with the Christian mission in India. This philosophy was Vedanta. Most Neo-Vedanta thinkers accepted Shankara's Advaita- Vedanta school as their own, but a lot of changes where made there. Neo-Vedantism actually unites the best parts of all three schools of classical Vedanta, western values (such as the value of social work and personal experience), and socio-political needs of colonized India. This work explores how and why the ideas of Vedanta were changed in that period of time in the example of the great Neo-Vedantists -- socio- religious leaders of India such as Rammohan Roj, Ramakrishna, Vivekananda, Tilak, Mahatma Gandi and others. |
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| Contains: | Enthalten in: Cel̜š
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