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Vedānta: A Survey of Recent Scholarship (I)

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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 here) identifies 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 covers edited volumes, special journal issues, and ongoing collaborative research projects. The second part (published separately) 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. Originally published in 1970, the bibliography was subsequently maintained in an online searchable edition (last updated April 2020) that is currently available only through the Internet Archive: https://web.archive.org/web/20210104162224/http://faculty.washington.edu/kpotter/. The data from Potter’s bibliog- raphy has also been incorporated into the online PANDiT project (see the section “Collaborative Research Projects” below).

  2. Note, for instance, that these figures are only for general studies of each school and do not include studies of specific thinkers and texts. Note also that the figures above correspond to the actual number of entries rather than to the numbering system in the bibliography, which sometimes lists multiple entries under the same number and which sometimes skips numbers.

  3. For another survey of recent work on Vedānta, see Maharaj (2020b, introduction). For an overview of earlier literature, see Adluri’s online annotated bibliography for Oxford Bibliographies (last updated 2011).

  4. See also Hawley (2013) on a purported reference to the Mādhva-Caitanya connection in a text by the Gauḍīya poet Kavikarṇapūra (16th century). Bevilacqua (2018) discusses the link between Rāmānuja and the Rāmānandī sampradāya.

  5. On the hagiographies of Śaṅkara, see also Bader (2000).

  6. For a list of the over seventy publications associated with project, see http://www.columbia.edu/itc/mealac/pollock/sks/papers/index.html.

  7. See also Saha’s dissertation (2014) on Madhusūdana’s Gītā commentary. Nelson (2004) contrasts Madhusūdana’s and Rūpa Gosvāmī’s approaches to bhakti. Pellegrini has written on Madhusūdana’s treatment of mithyātva in the Advaitasiddhi (2011, 2014), as well as on his method of referring to earlier works (2015).

  8. See the section “Gauḍīya Vaiṣṇavism” in part two of this survey (published separately).

  9. See also Venkatkrishnan (2018) on Lakṣmīdhara’s Amṛtataraṅgiṇī, which has Advaitic affinities and which was composed around the same time as Śrīdhara’s better-known commentary on the Bhāgavatapurāṇa.

  10. See also Allen (2020a), which examines the process of Vedānticization across time in the works of three Dādūpanthī authors: Sundardās (17th century), Niścaldās (19th century), and Nārāyaṇdās (20th century).

  11. On this subject see also chapter 4 of Gandhi’s dissertation (2011).

  12. For a forerunner to Madaio’s argument, see Comans (1993) on the place of samādhi in classical and modern Advaita Vedānta.

  13. An important precedent for this work is Cenker (1983); this book is especially valuable for its discussion of the modern Vidyāpīṭhas and pāṭhaśāla-based Sanskrit education in the 20th century.

  14. In response to Sarma, Mesquita (2008: xxxii–iv) has argued that Madhva’s texts can be understood without oral commentaries, while Williams (2012, p. 192) notes that at least some contemporary pandits within the tradition “are happy to impart instruction on central Mādhva texts to non-initiates.”

  15. On the relationship of pūrva- and uttara-mīmāṃsā, see also Andrijanić (2011), David (2021), and Yoshimizu (2021).

  16. See also Deutsch and Dalvi (2004) for a source book on Advaita Vedānta.

  17. “[F]rom the beginning of the eleventh century, a gaudy dialectical cloak was stitched to cover the simple yet subtle Advaita. … At the end of this period the development of Advaita was almost complete and stagnation, as is natural, started” (236).

  18. My thanks to A. Rao for providing the tentative table of contents for the volume. The contents are subject to change.

  19. I am grateful to J. Duquette and A. Barua for sharing details about this project with me. I have also drawn from the project description on the Cambridge Digital Humanities website, https://www.cdh.cam.ac.uk/news/intellectual-history-late-vedanta-funding-announcement.

  20. My thanks to them and to T. Cohen for providing me with information about the project.

  21. The Mokṣopāya Project has produced a critical edition of the Mokṣopāya, as well as a German translation and many secondary studies; for bibliographical details on the critical edition and translation as well as an edition of Bhāskarakaṇṭha’s commentary, see Slaje (2020). English-language scholarship on the Mokọpāya/Yogavāsiṣṭha since 2000 includes Slaje (2000, 2001, 2020), Hanneder (2005, 2006), Arjunwadkar (2001), Lo Turco (2001, 2002a, 2002b, 2005), Buxton (2006), Chapple (2012), Chapple and Chakrabarti (2015), Chenet (2017), and Madaio (2019); see also the section “Persian Vedānta” above.

  22. https://www.panditproject.org/.

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    Michael S. Allen

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Allen, M.S. Vedānta: A Survey of Recent Scholarship (I). J Indian Philos 51, 731–759 (2023). https://doi.org/10.1007/s10781-023-09551-7

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