Rammohun roy on the vedānta sūtras

Killingley, Dermot

doi:10.1016/s0048-721x(81)80014-0

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“…For Rammohun, the main aim of the Upaniṣads was to inculcate worship of the formless personal God. Hence, in implicit contrast to Śaṅkara, Rammohun maintained that the Upaniṣads affirm the reality of the world and do not teach that renunciation of the world is necessary for salvation (Killingley 1981). Recognizing the enormous intellectual and cultural prestige of Śaṅkara's Advaita Vedānta, Rammohun tacitly reinterpreted it as a world-affirming theology of monotheism.…”

Section: I2 Vedāntic Doxographies In Medieval Indiamentioning

confidence: 99%

The Bloomsbury Research Handbook of Vedānta

Maharaj¹

2020

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Bringing together established academics and rising stars, Bloomsbury Research Handbooks in Asian Philosophy survey philosophical topics across all the main schools of Asian thought. Each volume focuses on the history and development of a core subject in a single tradition, asking how the field has changed, highlighting current disputes, anticipating new directions of study, illustrating the Western philosophical significance of a subject, and demonstrating why a topic is important for understanding Asian thought.From knowledge, being, gender, and ethics, to methodology, language, and art, these research handbooks provide up-to-date and authoritative overviews of Asian philosophy in the twenty-first century. Available TitlesThe Bloomsbury Research Handbook of Chinese Philosophy and Gender, edited by Ann A. Pang White "Vedānta, " which means the "end" or "culmination" (anta) of the Vedas, originally denoted the Upaniṣads, the ancient Vedic texts which concern the ultimate reality, Brahman/Ātman, and the means to attain salvific knowledge ( jñāna) of this ultimate reality. 1 The Upaniṣads declare that our true transcendental Self (Ātman) is intimately related to, or in some sense ontologically akin to, the divine reality Brahman. We are ignorant of our true nature as the divine Ātman due to our attachment to worldly pleasures, which leads us to identify with the superficial body-mind complex. Therefore, according to the Upaniṣads, we must renounce sense pleasures and worldly attachments, and engage in meditative practices, in order to break our identification with the body-mind complex and attain knowledge of our true divine nature. 2 Eventually, the term "Vedānta" widened in meaning to encompass the "three pillars" (prasthānatrayī) of Vedānta: namely, the Upaniṣads, the Bhagavad-Gītā, and the Brahmasūtra. The Gītā (c. 200 BCE-100 CE), perhaps the most popular and influential scripture in India's history, embeds Upaniṣadic doctrines within a broad philosophico-theological framework that strives to harmonize the paths of jñāna and bhakti (theistic devotion) and emphasizes the spiritual value of unattached action. 3 The Brahmasūtra (c. 300 BCE-400 CE) is a compilation of 555 highly laconic aphorisms (sūtras) which attempt to reconcile the various teachings of the Upaniṣads. 4 These foundational Vedāntic scriptures, in turn, were interpreted in a variety of ways, leading eventually to the emergence of numerous competing schools or sects (sampradāyas) within the broader philosophical tradition of Vedānta.Ve dānta has been, without a doubt, one of the most dominant and influential traditions in the history of Indian philosophy. Indeed, the importance of Vedānta extends far beyond its pivotal role in shaping Indian intellectual life for at least a 9781350063235_txt_print.indd 1 4/30/2020 12:52:56 PM millennium. For many present-day Hindus, Vedānta furnishes the philosophical basis of their religious beliefs and practices. Vedānta has also had a far-reaching impact on Indian society, culture, and politics. 5 Major ninet...

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Section: I2 Vedāntic Doxographies In Medieval Indiamentioning

confidence: 99%

The Bloomsbury Research Handbook of Vedānta

Maharaj¹

2020

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“…However, important aspects of their discourses were rooted in tradition as well. For example, Rammohan Roy produced a Bengali commentary on the Brahmasūtras to promote his version of Vedāntic monotheism (Killingley 1981). This suggests that Roy accepted the traditional authority of the sūtras, and exploited them to legitimate his new ideas.…”

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confidence: 99%