perspectives of modern vedanta

8/13/2019 Perspectives of Modern Vedanta

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Dr G Narayanan

Associate Professor in Vedanta, Sree Sankaracharya University of Sanskrit

Regional Centre, Thiruvananthapuram. [email protected]

Perspectives of Modern Vedanta

Modern Vedanta reflects all the complex characters of present-day society as it tries

to bridge the huge gaps in the social strata the time had built. In a sense modern

Vedanta is a struggle from inside a tradition for someadjustment without losing thetotal spirit of the tradition. This adjustment is reformation1. (Reform Movement)

Vedanta is considered as the philosophy of modern Hinduism(Neo-Vedanta)2. In

olden days it was not so popular. This wide popularity and acceptance is a present-day

phenomenon and is because of the adjustment that it had brought in the approach

towards tradition. The history of this adjustments and popularity begins with non-

Sanskrit philosophical tradition as well as bhakti tradition. The thrust become strong

with opening India to western world and culture. These two phases have its

peculiarities and importance. They share some common ideas and differ in some

interpretation.

The tradition (for clarity I name it as Sanskrit tradition) was followed in the society

that spread over a wide geographical area. Language is an aspect that closely

connected with the sense of identity. The wide geographical situation and various

other reasons produced new languages. Identity(Identity )3is a product of tradition,

language and race. In India tradition is preserved by attaching it with a language

Sanskrit. A contradiction involved here is that all members of the society could not

claim the legacy of Sanskrit as their tradition.(Tradition)4

The religious movements of medieval ages were attempts to redefine this identity

and tradition in a new perspective a movement that commenced with the

development of regional languages. These attempts challenged the supremacy of

Sanskrit language as the medium of transmission of sacred knowledge. The

siddhantalesa samgraha of Apayadikshita reflects this tension. This suggests that

regional languages had tried to pass on the idea of Vedanta and other teachings related

to Vedic tradition. The independent adaption of adhyatmaramayana in regional

languages all over India is the best example.

The works of Guru Nischaldas(Nishchal Das - Jatland Wiki)Vrttiprabhakarand vichar sagarwere great attempts in this line. Vrttiprabhakar is an independent

adaption of Vedanta paribhasha and vicharsagar is an independent rendering of

panchadasi in vernacular old Hindi. This attempt was a challenge towards tradition

then.

From this we can infer that the reformation has two factors, especially in Indian

condition, which are contradictory in all respect: challenging the tradition and

affirming the tradition.

Similar to Guru Nischaldas, in Kerala we have Ezhuthachan, the author ofchintaratnam. This text itself is a challenge on tradition that he was a Sudra who had


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Perspectives of modern Vedanta2 | P a g e

no right to learn Vedanta or teach the same. Still he wrote a comprehensive book on

advaitavedanta- one among the two conservative systems of Indian philosophical

tradition. This book is written in the form of a dialogue between teacher and disciple

where disciple is a woman. In Indian tradition women have no right on Vedas and

allied streams of knowledge. Here Ezhuthachan had challenged the tradition. At thesame time he upheld the values of his tradition.

This is the kind of adjustment which strongly forces the tradition to accept changes.

The pace of this was slow. Since Buddha we can see attempts of this kind. Compared

with the results of the reform movements of colonial and post-colonial age the effects

of pre-colonial reformist movements are little. At the same time the language factor

played a great role in forming a new sense of identity.

Opening India to west produced different results. The pace of reform movement

become fast and its reach was wider. The immediate response to western values andculture was attempts to find out similar values in Indian tradition and presenting them

to the western as well as Indian public.

As reformists searched for an ideology that will help to face the challenge from

west and they found in Vedanta an ideology which reflected similar values and

outlook- equality, democracy, charity, service etc5(Halbfass 234). At the same time,

being a traditional system of thought, it shared religious sympathy also. Thus

advaitavedanta emerged as the as the ideology (Ideology)6 of most of the reform

movements all over India. In these movements, from Raja Ram Mohan Roy andDayananda Sarasvati

7(BBC - Religions - Hinduism)to present day Gurus, we have

many Vedantins who transformed Vedanta, especially Advaita Vedanta, to suit need

of time.

In order to defend the argument that Indian religion and social thought neglected

human values like equality, service etc., Swami Vivekananda highlighted the ethical

values of Buddhism and the universality embedded in advaitavedanta. To him

Buddhism was the first missionary religion and Vedanta the ideology that accepts the

equality of all beings in universe. A blending of both these strings is perfectly done in

the Practical Vedanta of Vivekananda.

This was just a beginning. In the period that followed saw many teachers and

systems and advaita formed an integral part of almost all these systems.

Perspectives on Society

Traditional Vedanta addressed social and ethical issues in its context. It was a

necessity and obligation of philosopher. Yet, it was subjected to scrutiny. The

contradictions in the ethical and metaphysical views were discussed thoroughly in

traditional Vedanta itself. Since philosophy cannot exist independently of society, it


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had to compromise to the demand of dominant tradition. At the same time it had to

defend its metaphysics and the social condition or outlook advocated by it.

The development of regional languages extended the crisis to new realms and

traditionalists had to meet the challenge too. The encounter, both material and

intellectual, with foreign culture deepened the crisis and forced the society to review

its traditional value system. These situations lead to reforms movements. That is the

ideology in a new society particularly in a multicultural society had to reconsider the

traditional values and approach.

The first concern of reformists was the material as well as spiritual well-being of

society. At the same time they considered the transformation of the mindset of

individuals as way to release them from the old notions of life and development.

Another area of concern was the right over tradition. Reformists placed strongcriticism against the traditional view followed by the elites.

Dayanandasarasvati(Dayananda Saraswati)and Sri Chattambiswamikal(Chattampi

Swamikal)vehemently criticized the position held by smartas by interpreting Vedic

sources. Both shared a view that the original teachings Vedas are not discriminatory.

But the ill interested commentators interpolated their sectarian views into them.

Dayanandasarasvati establish that all born Hindus have exclusive right on Vedas and

Vedic knowledge in his Satyarthaprakasa. The vedadhikaranirupanam of

Chattampiswamikal also did the same. Svamikal goes to the extent of quoting and

rejecting the commentary of Sree Sankara on Apasudradhikarana of brahma sutra. Yethe had full respect for the Vedanta system. These attempts are remarkable because

both these teachers were educated in Indian conditions and they were not influenced

by the western values.

The Ramakrishna mission initiated by Vivekananda considered education and

service are essential for the development of nation and they started schools, colleges

and hospitals. He realized that the cast system and untouchabilitythat existed among

Hindus were preventing them from being a united society. The same was also the

hurdle before development. He was concerned about society and he declared that thesudras will be the next ruling class. By sudras he meant the working class.

Changing a tradition is changing the mindset of its members. How to transform the

mindset of individuals? Acts and decrees will not be successful as the aim is to change

ones total outlook. Hence he considered spirituality as the only remedy to correct the

society. The reason was that Indian public was greatly spiritual.

Dr Palpu, one of the prominent figures in the formation of S.N.D.P Yogam, also

had a similar thought. The state of Travancore was facing many agitations for human

rights like equality, right for education, right for using public roads, jobs in public


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institutions, right to enter temple etc. Dr.Palpu himself organized Ezhava memorial

but could not attract mass support(Sanu). At this time he had no association with Sree

Narayana Guru. He realized a fact that only a spiritual personality could attract mass

support and he found the role in Sree Narayanaguru. Time has proved that the

observation of Dr.Palpu was right8

. The influence of Dr Palpu on Guru is clear. Gurupromoted universal education. He was the reformer who emphasized the role of

technical education for social development.

At the same time Guru adhered closely to the tradition. His philosophical and

devotional works reflect this close attachment. His biographers had noted his

affirmation that he follows Sankaracharya in the spiritual realm.

This shows that reformers of modern age took the welfare and progress of the

society as important as anything else. Without education, both formal and technical,

society cannot survive and progress. This is an important change in the attitude.

Tradition considered spiritual knowledge as supreme and ultimate. This approach

forced scientists like P.C. Ray to indict Sankaracharya and the spread of

advaitavedanta as the cause of decline of technical and scientific spirit during the

period up to the European interference(Ray 195).9

Advaitavedanta advocates withdrawal from active social life is another argument.

Modern vedantins reject both these concepts. Advaita did not denounce Material

knowledge as useless. But its interpreters might have caused for this

misunderstanding. The scientists (a group of) and vedantins claim that quantumphysics and Vedanta have something in common.(Rajaram)

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In the contemporary Indian spiritualism we can see a shift of emphasis from the

Upanishadic idea of 'knowledge' to the idea of activity -'karma yoga'- of Bhagavad-

Gita. For the transmission of novel ideas our spiritual leaders and reformers, both

political and social, used Bhagavad-Gita as a tool. All of them emphasized 'karma

yoga'. Disinterested action, a traditional concept, is promoted for developing the sense

of service and social commitment in individuals. This transition was gradual. Sankara

started this kind of interpretation a kind of de-narration of traditional concepts. Heused Bhagavad-Gita as a means to reach ultimate moksha. His emphasis was on

knowledge. Later commentators substituted bhakti as the means of moksha. Modern

commentators replaced it with action or activity or active social participation or

involvement as the dominant teaching of Bhagavad-Gita.

There was another trend in advita Vedanta. It was headed by traditional scholars

like N.S Anantakrishnasastri, Ramarayakavi, vasudevasastri abhyankar etc. This

movement was scholastic and conservative (Halbfass 257, 260)11

. Their attempts were

to establish the supremacy of advaitavedanta over other systems. The other Vedanta


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schools also joined in this movement as the attempts of these scholars were direct

attack over other system.

Contemporary Vedanta functions a bridge between different systems. Almost all

the systems associate in some way or other with advaitavedanta. The best example is

contemporary yoga. This argument is true with kriyayoga of paramahamsa

yogananda and many systems practiced around. Modern Vedanta pays more

importance to practical ethics. It had presented the cream of advaita Vedanta in a

digestible format to common public- a revolutionary change that the traditionalist

feared. The scholastic arguments and jargons are absent in the language of

contemporary Vedanta12

(Practical Vedanta). It is plain and clear. Hence it became

popular that even an illiterate village grandma too can narrate the gist of Vedanta to

her kids. This is a result of the reform moments and dissemination of Vedanta

principles through oral and written forms in regional languages.

Notes

1. A reform movement is a kind of social movement that aims to make gradual change, or change in certain

aspects of society, rather than rapid or fundamental changes. A reform movement is distinguished frommore radical social movements such as revolutionary movements.Reformists' ideas are often grounded in

liberalism, although they may be rooted in socialist (specifically, Social democratic) or religious concepts.Some rely on personal transformation; others rely on small collectives, such as Mahatma Gandhi's spinningwheel and the self-sustaining village economy, as a mode of social change. Reactionary movements, whichcan arise against any of these, attempt to put things back the way they were before any successes the new

reform movement(s) enjoyed, or to prevent any such successes.

2. Neo-Vedanta, also called neo-Hinduism and Hindu Universalism is a modern interpretation of Hinduismwhich developed in the 19th century in response to western colonialism and orientalism. It contributed to

the Indian freedom struggle and India's identity as a modern, accepting and independent nation. It presentsHinduism as a "homogenized ideal of Hinduism" with Advaita Vedanta as its central doctrine.

3. Identitymay be defined as the distinctive characteristic belonging to any given individual, or shared by all

members of a particular social category or group. Identity may be distinguished from identification; theformer is a label, whereas the latter refers to the classifying act itself. Identity is thus best construed asbeing both relational and contextual, while the act of identification is best viewed as inherently processual

4. There are many definitions of tradition. The concept includes a number of interrelated ideas; the unifyingone is that tradition refers to beliefs, objects or customs performed or believed in the past, originating in it,transmitted through time by being taught by one generation to the next, and are performed or believed inthe present.

5 However, science is not the central issue in Vivekananda's rediscovery And reinterpretation of the Indian

tradition. It is ethics, social commitment, and national identity itself, which he tries to draw from thesources of Hindu religious and metaphysical thought. The sense of identity and social initiative which hetries to awaken in his fellow Indians must not be a borrowed or derivative one. It must coincide with asense of rediscovery and reacquisition of their own heritageand this means, above all, the heritage ofAdvaita Vednta, the tradition of Sankara. Ethics, self-confidence, and brotherly love find their true andbinding Foundation in Advaitic non-dualism; the Indians have discovered the true and metaphysical

principle for that which appears at the surface in the Ethical and social efforts of the West. They only haveto read opt and Transform in to social action that which was always in their possession. Their Vedantamust become a "practical Vedanta." (Halbfas 234)

6. An ideology is a set of conscious and unconscious ideas that constitute one's goals, expectations, andactions. An ideology is a comprehensive vision, a way of looking at things (compare worldview) as inseveral philosophical tendencies (see political ideologies), or a set of ideas proposed by the dominant class

of a society to all members of this society (a "received consciousness" or product ofsocialization).Ideologies are systems of abstract thought applied to public matters and thus make this


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concept central to politics. Implicitly every political or economic tendency entails an ideology whether ornot it is propounded as an explicit system of thought.

7. Both of these reformers wished to rid Hinduism of what they regarded as superstition. These groups wereinstrumental in sowing the seeds of Indian nationalism and Hindu missionary movements that laterjourneyed to the West.

8. Palpu had met Swami Vivekananda and had talked to him about the plight of Ezhavas. Swami hadsuggested that the struggle be carried on with a spiritual leader as the guiding force. This suggestion atonce raised the image of a radiant face in Palpus mind- the face of Narayana Guru.

9. The Vedanta philosophy, as modified and expanded by sankara, which teaches the unreality of thematerial world, is also to a large extant responsible for bringing the study of physical science intodisrepute. Sankara is unsparing in his strictures on Kanada and his system. (P.C.Ray P.195 footnote)

10. To make sense of this mass of contradictions, some of the pioneers like Schrdinger, Heisenberg, RobertOppenheimer and David Bohm turned to eastern philosophy. There they found that problems lying at thecenter of new physics like reality, and existence had received the attention of Vedanta philosophers........I see the question of Reality as the meeting ground between Vedanta and modern physics, especially

quantum mechanics. But this is at the metaphysical level without insupportable claims that our ancestorsalready knew about discoveries made by modern science. Reality is the Holy Grail of quantum physics; it

is an area in which Vedanta can make a significant contribution and thereby come to occupy a centralposition in modern metaphysics. But for this to happen Vedanta or some parts of it must be expressed in anidiom that can work with modern science. This is the program that my colleagues and I are pursuing.Navaratna Srinivas Rajaram (NS Rajaram)

11. In contrast to Neo-Hinduism and other, less reserved forms of adopting Western ideas which mayamount to a complete neglect of traditional Hindu thought, there are ways of survival or deliberate

continuation of the Indian tradition in which European concepts and orientations play apparently no role atall and in which the European foreigners are referred to only in accordance with traditional xenology and

its basic concept of the mleccha. Yet, the absence of explicit forms of assimilation and ostensibleinfluences does not mean that such "traditionalism" has remained entirely unaffected by the Westernpresence. (Halbfass 257)Generally, the authors of these and similar works of modern Sanskrit literature warn against the practice ofreinterpretation (for instance, of the four main"castes,"varna),that is so common in Neo-Hinduism, and

against the introduction of "new sectarian traditions"(nutanasampradaya) (Halbfass 260)12. You must be a practical Vedantin. Mere theorising and lecturing is only intellectual gymnastics and

lingual warfare. This will not suffice. If Vedanta is not practicable, no theory is of any value. You must putVedanta in daily practice in every action of yours. Vedanta teaches oneness or unity of self. You mustradiate love to one and all. The spirit of Vedanta must be ingrained in your cells or tissues, veins, nervesand bones. It must become part and parcel of your nature. You must think of unity, speak of unity and actin unity. If you deliver a thrilling lecture on the platform on Vedanta and say, I am the all; I am the oneSelf in all; there is nothing but myself and show in action the next moment a different attitude of

selfishness and separateness, you will not produce any impression on the public. You will be called as adry Vedantin only. Nobody will care for you. (Swami Sivananda)

Works Cited

BBC - Religions - Hinduism: History of Hinduism. Web. 22 Aug. 2013.Chattampi Swamikal. Wikipedia, the free encyclopedia15 Aug. 2013. Wikipedia. Web. 23 Aug.2013.

Dayananda Saraswati. Wikipedia, the free encyclopedia22 Aug. 2013. Wikipedia. Web. 23 Aug.2013.

halbfass, wilhelm.India and Europe. First. Delhi: Motilal Banarsidas Pvt. Ltd, 1990. Print.

Identity (social Science). Wikipedia, the free encyclopedia4 Aug. 2013. Wikipedia. Web. 22 Aug.2013.

Ideology. Wikipedia, the free encyclopedia23 May 2013. Wikipedia. Web. 24 May 2013.

Neo-Vedanta. Wikipedia, the free encyclopedia18 Aug. 2013. Wikipedia. Web. 22 Aug. 2013.

Nishchal Das - Jatland Wiki. Web. 23 Aug. 2013.

Practical Vedanta. Web. 22 Aug. 2013.


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Rajaram, N. S. Vedantaand the 21st Century: Reality in Vedanta and ScienceFolks Magazine. 14Feb. 2012. Web. 23 Aug. 2013.

Ray, Praphulla Chandra.History of Hindu Chemistry. One. Two. Calcutta: Chuckervertty, Chatterjee,1925. Print.

Reform Movement. Wikipedia, the free encyclopedia7 Aug. 2013. Wikipedia. Web. 22 Aug. 2013.

Sanu, M.K. 2. DR.PALPU | Sree Narayana Guru.in. Web. 22 Aug. 2013.

Tradition. Wikipedia, the free encyclopedia30 July 2013. Wikipedia. Web. 22 Aug. 2013.

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