By Brian Hatcher
In 1839 a various crew of Hindu leaders all started collecting in Calcutta to percentage and propagate their religion in a non-idolatrous type of worship. the crowd, often called the Tattvabodhini Sabha, met weekly to worship and listen to discourses from contributors at the virtues of a rational and morally accountable mode of worship. They referred to as upon historical assets of Hindu spirituality to steer them in constructing a sort of contemporary theism they known as "Vedanta." during this e-book, Brian Hatcher interprets those hitherto unknown discourses and situates them opposed to the backdrop of spiritual and social switch in early colonial Calcutta. except bringing to mild the theology and ethical imaginative and prescient of an organization that was once to have a profound effect on non secular and highbrow existence in nineteenth-century Bengal, Hatcher's research promotes mirrored image on various themes important to realizing the advance of contemporary types of Hindu trust and practice.
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Additional resources for Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare Discourses from Early Colonial Bengal
18 At other times, the authors of these discourses abandon Upanishadic language in favor of the idioms of modernist theology and rational theism. The concepts of a creator God, divine purpose, the reasonableness of creation, and the sanctity of God’s laws are regularly deployed in Sabhyadiger vaktr ta¯. When _ this is the case, readers will notice the authors of the discourses resorting to what amounts to a species of evidential theology. From this perspective, God is not the impersonal brahman of Veda¯nta but a wise and purposeful creator.
In the simplest of terms, it is a story about the meeting of two men, Ra¯macandra and Debendranath— the latter anxiously seeking God, the former faithfully tending to the legacy of Rammohan. Their encounter not only marked an upswing in the fortunes of the Bra¯hmo Sama¯j, it also sparked a range of new developments in the areas ¯ of Bengali literature, social reform, and scientiﬁc learning. Sabhyadiger vaktr ta _ captures the promise and the complexity of this encounter. Those familiar with Rammohan’s work will ﬁnd themselves on familiar terrain when reading Sabhyadiger vaktr ta¯.
While we have no evidence of a direct Christian response to the discourses of Sabhyadiger vaktr ta¯, there is much evidence that the creation of _ the Tattvabodhinı¯ Sabha¯ and its subsequent endeavors were to become a cause for a great deal of concern among Christians (missionaries and converts) in Calcutta. The goal of chapter 5 is to consider in broad terms Christian suspicion of these so-called modern Vedantists. This is the context out of which the rubric of neo-Veda¯nta ﬁrst emerged. Consideration of Christian attitudes toward the Sabha¯ thus highlights a central theme, not only in the further development of Tattvabodhinı¯ thought but also in the subsequent emergence of modern Hinduism.
Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare Discourses from Early Colonial Bengal by Brian Hatcher