By Brian Hatcher
In 1839 a various team of Hindu leaders all started accumulating in Calcutta to percentage and propagate their religion in a non-idolatrous type of worship. the crowd, referred to as the Tattvabodhini Sabha, met weekly to worship and listen to discourses from contributors at the virtues of a rational and morally liable mode of worship. They referred to as upon old resources of Hindu spirituality to steer them in constructing a kind of contemporary theism they often called "Vedanta." during this ebook, Brian Hatcher interprets those hitherto unknown discourses and situates them opposed to the backdrop of non secular and social swap in early colonial Calcutta. except bringing to mild the theology and ethical imaginative and prescient of an organization that used to be to have a profound impact on non secular and highbrow lifestyles in nineteenth-century Bengal, Hatcher's research promotes mirrored image on numerous issues imperative to knowing the improvement of contemporary different 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
Hitherto paid no particular attention to the quest for ultimate truth (tattvajn debendranath tagore and the tattvabodhinı¯ sabha¯ 37 Up to this point, he had shown no real interest in pondering religious duty (dharma) or in knowing God. Now he fell to thinking. Where could this unprecedented feeling of bliss have come from? He realized there was no way to attain such a state by reasoning or logic. Scholars of religious studies will recognize in his account a classic example of the sort of sui generis religious experience identiﬁed by the likes of Friedrich Schleiermacher in the modern West around this very same time.
In chapter 2, I take up the origins of the Tattvabodhinı¯ Sabha¯. Here I draw on Debendranath’s account of his spiritual awakening and the events that led to the founding of the Sabha¯. Chapter 3 is dedicated to identifying what sorts of individuals joined the Sabha¯ and why. This provides an occasion to highlight the surprisingly diverse social and intellectual background of the Sabha¯’s bhadralok members; this chapter also brieﬂy sketches developments after the publication of Sabhyadiger vaktr ta¯.
He realized there was no way to attain such a state by reasoning or logic. Scholars of religious studies will recognize in his account a classic example of the sort of sui generis religious experience identiﬁed by the likes of Friedrich Schleiermacher in the modern West around this very same time. This experience, as Debendranath and Schleiermacher would agree, was something irreducible, something that could only be understood in its own terms. Unable to account for an earthly cause of his bliss, Debendranath concluded it could only be a gift from God.
Bourgeois Hinduism, or Faith of the Modern Vedantists: Rare Discourses from Early Colonial Bengal by Brian Hatcher