Hinduism is not just a religious belief, it is also a philosophy based upon certain key concepts. Modern Hindu Thought: An Introduction is devoted to the analysis of the concepts of modern Hindu thought, where modern is understood to begin by c. 1800 by when major changes in the political, social, and religious life of India had begun to occur as a result of the European presence in India. This volume offers readers an excellent grounding in the rich and diverse traditions of Hindu thought and is an essential reading for anyone interested in Hinduism, Indian philosophy, and religion

Modern Hindu Traditionalism addresses Hindu traditions that resisted contact with both Neo-Hindu thought and views of “classical” Hinduism perceived to be outmoded. This book provides an in-depth understanding of Modern Hindu Traditionalism through the case study of the Rāmānandī order (sampradāya) and the portrait of the Jagadguru Rāmānandācārya Rāmnareśācārya. This guru belongs to the ancient tradition of the Rāmānandī order, which is active at the present time and the biggest Vaiṣṇava religious order in Northern India. Analyzing the historical evolution of the Rāmānandī order, the author shows how different centers have undergone different changes over the centuries, and focuses on the independence struggle of a group of Rāmānandīs from the Rāmānūjīs, which led to the creation of the role of Jagadguru Rāmānandācārya and the construction of the Śrī Maṭh. Drawing on extensive fieldwork, this book casts light on figures and processes central to the development of Hinduism in the twentieth and twenty-first century and consequently describes the role of religion in contemporary Indian society. The author examines the role religious institutions and their leaders have in the everyday life of individuals, how they interact with and in the society, and how they approach and interpret social and political issues. The Rāmānandīs’ use of new methods of communication, in particular social media, is an innovative part of the study. A welcome innovation in the studies of South Asian religion, this book will be of interest to historians, anthropologists, and scholars of Hinduism and religion and politics.

The advent of Hindu Studies coincides with the emergence of modern hermeneutics. Despite this co-emergence and rich possibilities inherent in dialectical encounters between theories of modern and post-modern hermeneutics, and those of Hindu hermeneutical traditions, such an enterprise has not been widely endeavored. The aim of this volume is to initiate such an interface. Essays in this volume reflect one or more of the following categories: (1) Examination of challenges and possibilities inherent in applying Western hermeneutics to Hindu traditions. (2) Critiques of certain heuristics used, historically, to “understand” Hindu traditions. (3) Elicitation of new hermeneutical paradigms from Hindu thought, to develop cross-cultural or dialogical hermeneutics. Applications of interpretive methodologies conditioned by Western culture to classify Indian thought have had important impacts. Essays by Sharma, Bilimoria, Sugirtharajah, and Tilak examine these impacts, offering alternate interpretive models for understanding Hindu concepts in particular and the Indian religious context in general. Several essays offer original insights regarding potential applications of traditional Hindu philosophical principles to cross-cultural hermeneutics (Long, Bilimoria, Klostermaier, Adarkar, and Taneja). Others engage Hindu texts philosophically to elicit deeper interpretations (Phillips, and Rukmani). In presenting essays that are both critical and constructive, we seek to uncover intellectual space for creative dialectical engagement that, we hope, will catalyze a reciprocal hermeneutics.

Hindu thought has undergone a major reconfiguration in the nineteenth and the twentieth centuries, in response to its encounter with the forces of modernity. A key element in this reconfiguration is the perception of Hinduism itself as a universal religion; or, as a catalyst promoting the emergence of a universal religion, or, at the very least, as promoting religious universalism. This book examines the views of several major Hindu thinkers of this period, Swami Vivekananda and Mahatma Gandhi prominent among them, on this potent theme of modern Hinduism.

The encounter between the West and India in the modern period has also been an encounter between Western modernity and the traditions of classical Indian thought. This book is the study of one aspect this encounter, that between Western scholasticism and one classical Indian tradition of religious thought and practice: the Vedānta. In the modern period there have been many attempts to relate Western theistic traditions to classical Indian accounts of ultimate reality and the world. Parallels have usually been drawn with modern forms of Western philosophy or modern trends in theism. Modern Indological studies have continued to make substantial use of Western terms and concepts to describe and analyse Indian thought. A much-neglected area of study has been the relationship between Western scholastic theology and classical Indian thought. This book challenges existing parallels with modern philosophy of religion and forms of theism. It argues instead that there is an affinity between scholasticism and classical Indian traditions. It considers the thought of Rāmānuja (traditional dates 1017-1137 CE), who developed an influential theist and realist form of Vedānta, and considers how this relates to that of the most influential of Western scholastics, Thomas Aquinas (1224/5-1274 CE). Within what remain very different traditions we can see similar methods of enquiry, as well as common questions and concerns in their accounts of ultimate reality and of the world. Arguing that there is indeed an affinity between the Western scholastic tradition and that of classical Indian thought, and suggesting a reversal of the tendencies of earlier interpretations, this book will be of interest to students and scholars of Asian religion, Hinduism and Indian philosophy.

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy.

The book compares modern Jewish and Hindu thought through discussing selected writers with reference to common issues treated by them, issues which are still relevant today. The writers are Mahatma Gandhi, Max Nordau, A.D. Gordon, Martin Buber, Sri Aurobindo, Rav Kook and Rabindranath Tagore. The issues include the following: the critique of civilisation, the concept of labour, self-definition vis-a-vis 'east' and 'west', the pursuit of 'realisation' either individually or collectively, the use of evolution as a resource concept, and the critique of nationalism which ran parallel to its pursuit.

This volume traces the impact of colonialism and Western philosophy on the dialogical structure of Indian thought and highlights the general tendency in contemporary Indian philosophy to avoid direct dialogue as opposed to the rich and elaborate debates that formed the pivot of the classical Indian tradition. It defines three possible areas of debate: between Swami Vivekanand and Mahatama Gandhi; V.D. Savarkar and Mahatama Gandhi; and Sri Aurobindo and Krishna Chandra Bhattacharyya—on state and pre-modern society, religion and politics, and science and spiritualism respectively. This book will be of considerable interest not only to students and scholars of Indian philosophy and religious studies but to scholars of politics and sociology as well.

This book, compiled from basic Hindu writings, is an exploration of the essential meaning of the Hindu tradition, the way of thinking and acting that has dominated life in India for the last three thousand years. Selections from religious, literary and philosophic works are preceded by introductory material that summarizes historical developments and cultural movements. While much attention is given to religion, many selections deal with social life, political relationships, and the Indian attitude to human love and passion. The arrangement of the material suggests the growth and development of Indian life through the centuries, and makes clear that Indian culture has never been static, but rather has been characterized at all times by a remarkable vitality and creativity. The selections range in time from the Rig Veda, composed around 1000 B.C., to the writings of Radhakrishnan, formerly the President of India. They illustrate both the continuity of the Hindu tradition and its vitality, for Hinduism is probably more vibrant and alive at the present time than it has been for many centuries. The ideals and values, the unquestioned assumptions and the persistent doubts that are presented here from the literature of the past are the fundamental ingredients of the life of modern India.

This work explores the life and work of Bhaktisiddhanta Sarasvati (1874-1937), a guru of the Chaitanya (1486-1534) school of Vaishnavism who, at a time when various interpretations of nondualistic Hindu thought were most prominent, managed to establish a pan-Indian movement for the modern revival of personalist bhakti - a movement that today encompasses both Indian and non-Indian populations throughout the world.