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Vedānta: A Survey of Recent Scholarship (II)

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Abstract

This article surveys recent work on Vedānta, focusing on English-language secondary scholarship since the year 2000. The article consists of two parts. The first part (published previously) identified trends within recent scholarship, highlighting several promising areas of new research: the social history of Vedānta, Vedānta in the early modern period, vernacular Vedānta, Persian Vedānta, colonial and post-colonial Vedānta, and pedagogy and practice. It also covered edited volumes, special journal issues, and ongoing collaborative research projects. The second part (published here) provides an overview of scholarship on specific schools of Vedānta (Advaita, Viśiṣṭādvaita, Dvaita, etc.), as well as a survey of philosophical, theological, and comparative studies. The article concludes with suggestions for further research.

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Notes

  1. Marcaurelle’s and Hirst’s books are discussed further in the section “Pedagogy and Practice” in Part I of this survey. See also Hirst’s article “Images of Śaṅkara” (2004), which assesses four different approaches to the study of Śaṅkara (philosophical, traditional textual, historically grounded, and experiential) and argues that each approach can serve as a corrective to the others. More recently she has written on jīvanmukti, highlighting differences of interpretation among Śaṅkara, Sureśvara, and Ānandagiri (2016); and on Śaṅkara’s treatment of the Bhāgavatas in the Brahmasūtrabhāṣya (2019).

  2. See also Duquette and Ramasubramanian (2010) and Duquette (2013) for comparative philosophical studies of Śaṅkara’s notion of space. Duquette (2011) discusses the possibility of comparing Advaita Vedānta and quantum physics.

  3. See also the more recent two-part critique by V. N. Pandurangi (2012, 2014 [with Varakhedi]).

  4. I am grateful to Dr. Acri for sending me copies of these articles.

  5. Here, as elsewhere, I focus primarily on works that engage centrally with the category of Vedānta. For a more thorough, annotated bibliography of works on the Nimbārka sampradāya, see Clémentin-Ojha (2018b).

  6. Allen (2022) extends Nicholson’s argument, suggesting that Vedāntins and non-Vedāntins alike contributed to the idea of a unified, “greater Vedic” tradition in the premodern period.

  7. For a book-length treatment (in French) of this episode, see Clémentin-Ojha (2000).

  8. See also Brahmbhatt’s dissertation (2018). His current work for the Age of Vedānta research project (discussed in the section “Collaborative Research Projects” in Part I of this survey) also focuses on the relationship between Vedānta and the Swaminarayan tradition.

  9. See also Gasparri (2019) on Śaṅkara’s Advaita Vedānta as a form of priority cosmopsychism.

  10. Medhananda has also argued for reading Vivekanada as an upholder of “panentheistic cosmopsychism”; see the section “Colonial and Post-Colonial Vedānta” in Part I of this survey.

  11. I am grateful to an anonymous reviewer for drawing my attention to the sources mentioned in this paragraph.

  12. In this connection it is also worth mentioning again the work of Albahari, a contemporary philosopher who works on consciousness and self; although her contribution to the 2011 edited volume focuses on Buddhism, her work elsewhere (e.g., Albahari 2019) is especially indebted to Advaita Vedānta.

  13. See also Saha (2017), who helpfully surveys eighteen Vedāntic commentators on the Gītā.

  14. See also Rambachan (2009) on the question of eligibility in relation to the insider/outside problem in religious studies.

  15. See the 2009 special issue of the Journal of Hindu-Christian Studies (ed. Malkovsky) for responses to Thatamanil’s book and to Rambachan (2006).

  16. I am grateful to Dr. Yoshimizu for sending me a copy of this article.

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    Michael S. Allen

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Allen, M.S. Vedānta: A Survey of Recent Scholarship (II). J Indian Philos 52, 41–71 (2024). https://doi.org/10.1007/s10781-023-09556-2

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