Dear Jeyamohan,
I have watched your videos on a variety of subjects, including Vedanta. The clarity of your explanations is remarkable. In today’s world, speaking about Vedanta from a modern perspective is, in many ways, an act of courage.
Many concepts that once belonged to the realm of philosophy and spirituality are now viewed primarily through the lens of religion. Religion, in turn, is often being transformed into religious politics, which can gradually slide toward divisive and exclusionary attitudes. In such a context, a thoughtful discussion of Vedanta becomes especially important.
Your use of the term “Neo-Vedanta” is particularly apt in describing the revived Vedantic tradition of the nineteenth century. It clearly explains the distinction between the Vedanta represented by Swami Vivekananda and that of the traditional Sankara Mutts. Neo-Vedanta emerged from a reformist and purifying tendency within the Vedantic tradition, freeing it from excessive dependence on ritual and unquestioned belief. It also entered into a meaningful dialogue with modern Western ideas, including democracy, rationality, and humanism.
In many ways, Neo-Vedanta became one of the creative forces behind modern India. Today, we are in a situation where these ideas need to be revisited and restated repeatedly.
S. Seshagiri Rao
