25 Facts About Neo-Vedanta

Neo-Vedanta, called Hindu modernism, neo-Hinduism, Global Hinduism and Hindu Universalism, 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.

Neo-Vedanta has been influential in the perception of Hinduism, both in the west and in the higher educated classes in India.

The terms "Neo-Hindu" or "Neo-Vedanta" themselves have 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.

Prominent in Neo-Vedanta is Vivekananda, whose theology, according to Madaio, is often characterised in earlier scholarship as "a rupture from 'traditional' or 'classical' Hindusim, particularly the 'orthodox' Advaita Vedanta of the eighth century Shankara.

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Term "Neo-Vedanta" appears to have arisen in Bengal in the 19th century, where it was used by both Indians and Europeans.

Maharaj asserts that the term Neo-Vedanta "is misleading and unhelpful for three main reasons":.

Third, and most problematically, the term "Neo-Vedanta" is indelibly colored by German indologist Paul Hacker's polemical use of the term.

Neo-Vedanta's been a prime influence on 19th century Hindu modernists like Vivekananda, who tried to integrate various strands of Hindu thought, taking Advaita Vedanta as its most representative specimen.

Neo-Vedanta, called "neo-Hinduism" is a central theme in these reform-movements.

Neo-Vedanta found that Unitarianism came closest to true Christianity, and had a strong sympathy for the Unitarians.

Neo-Vedanta founded a missionary committee in Calcutta, and in 1828 asked for support for missionary activities from the American Unitarians.

Neo-Vedanta synthesized the Astika, Nastika and Semitic religions, promoting an inclusive culture for peaceful living.

Neo-Vedanta regarded Advaita as a universal religion which could unite both the orthodox and nationalistic religious interpretations, as the subaltern alternatives.

Neo-Vedanta's was educated by Christian missionaries, and wrote a master thesis on Vedanta and ethics.

Neo-Vedanta's presented her view of Hinduism as the view of Hinduism.

Neo-Vedanta aims to present Hinduism as a "homogenized ideal of Hinduism" with Advaita Vedanta as its central doctrine.

Neo-Vedanta was influenced by Oriental scholarship, which portrayed Hinduism as a "single world religion", and denigrated the heterogeneity of Hindu beliefs and practices as 'distortions' of the basic teachings of Vedanta.

Central concern in Neo-Vedanta is the role of sruti, sacred texts, versus experience.

Neo-Vedanta was popularised in the 20th century in both India and the west by Vivekananda, Sarvepalli Radhakrishnan, and Western orientalists who regarded Vedanta to be the "central theology of Hinduism".

Neo-Vedanta has become a broad current in Indian culture, extending far beyond the Dashanami Sampradaya, the Advaita Vedanta Sampradaya founded by Adi Shankara.

Neo-Vedanta proposes that those traditions, despite their differences, share common features, the most important being "Dharma".

Neo-Vedanta has been influenced by Western ideas, but has had a reverse influence on Western spirituality.

Neo-Vedanta led a parallel life, passionately advocating Christianity while presenting the academic face of being neutral and objective.

Neo-Vedanta saw Bankin Chattopadhyaya, Aurobindo, Gandhi, and Radhakishnan as its most famous proponents.

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