In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Swami Vivekananda's Vedāntic Cosmopolitanism by Swami MedhanandaAnantanand Rambachan (bio)Swami Vivekananda's Vedāntic Cosmopolitanism. By Swami Medhananda. New York: Oxford University Press, 2022. Pp. xv + 412. Hardcover $99.00, isbn 978-0-197624-46-3.As a young man, Swami Vivekananda (1863-1902), founder of the Ramakrishna Mission, addressed a direct question to the teachers he encountered in his quest for religious certainty. "Have you seen God?" asked Vivekananda. The first affirmative reply to his question (...) came in 1882 when he met Ramakrishna (1836-1886), who eventually became his teacher and mentor:"Do you believe in God, Sir?" asked Vivekananda."Yes," replied Ramakrishna."Can you prove it Sir?""Yes.""How?""Because I see him just as I see you here, only in a much intenser sense."(p. 144)Ramakrishna's unhesitating reply had a deep impact on the young Vivekananda. "For the first time," said Vivekananda, "I found a man who dared to say that he saw God, that religion was a reality to be felt, to be sensed in an infinitely more intense way than we can sense the world" (p. 144).This pivotal encounter with Ramakrishna and his claim about the perception of God found more systematic expression in Vivekananda's arguments for supersensuous perception as the only ultimately authoritative source of knowledge about the nature of God and other matters that are not accessible through our ordinary ways of knowing. Medhananda's book, Swami Vivekananda's Vedāntic Cosmopolitanism, is a wide-ranging discussion of many facets of Vivekananda's interpretations of the tradition of Advaita Vedānta and religion in general. These include the decisive influence of Ramakrishna on Vivekananda, Vivekananda's departure from Śaṅkara, and his understanding of the possibilities and limits of reason, the nature of faith and the hard problem of consciousness. The single theme, implicitly and explicitly, present throughout his discussion, is the reality and epistemic significance of mystical experience: "For Vivekananda, we can achieve 'objective certitude' of God's existence…through a self-authenticating realization of God that guarantees its own veridicality" (p. 285). [End Page 1] Medhananda ends his work calling for greater recognition of the importance of spiritual experience for our understanding of the nature of consciousness (p. 371). One comes away from his work thinking that the edifice of Vivekananda's philosophy stands or fall on his arguments for supersensuous perception as the highest authority for religious claims. Medhanananda is critical of appeals by Vivekananda to scripture unless such appeals are buttressed by affirming the supremacy of supersensuous experience (p. 341). Medhananda regards references to scripture alone as dogmatic. In those Advaita traditions, however, that regard scripture as a source of valid knowledge (pramāṇa), arguments for scripture are not asserted without appeals to reason and the evidence of other sources of valid knowledge (Rambachan 1991). In other words, appeals to scripture are not always dogmatically irrational.At the end of The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas, I invited those who are the direct heirs of Vivekananda's legacy and those movements who have come under his influence "to provide a consistent and coherent account of the synthesis that he attempted" (p. 137). I regard Medhananda's work as a significant contribution to this much-needed task. His work on Vivekananda is an exercise in apologetics, understood as the effort to defend and clarify religious teachings through systematic argument, and is one of the most detailed, scholarly, and vigorous contemporary expositions of Vivekananda's thought. As a work in apologetics, however, readers will not find any significant criticism of Vivekananda's thought. The single significant one I found is his observation that there is a patronizing element in Vivekananda's situating of dualistic traditions on a lower salvific level than non-dualism (pp. 88-90).I am heartened by the fact that Medhananda acknowledges important differences between Vivekananda and Śaṅkara on several significant issues. As a scholar-monk of the Ramakrishna Order, Medhananda's position is unusual on this issue, and he must diverge from prominent members of his Order in this regard. At the heart of this difference is Śaṅkara's insistence on the... (shrink)

I am grateful for this opportunity to respond to the essay "How 'Neo' is Swami Vivekananda's Vedanta: A Response to Rambachan," by Vinay Hejjaji.Allow me to begin with a comment about Vivekananda studies. Historical critical work on Swami Vivekananda is challenging and rare. In a colonial Indian context, Swami Vivekananda's journeys to the West aroused deep feelings of pride among Hindus, and these feelings have not abated with the passage of time. This is evident in the addresses presented to Vivekananda (...) in 1897, after his return from his first visit to the United States. He was praised for his success in planting "the flag of India's spiritual triumph in the rich soil of Europe and America," for the "spiritual... (shrink)

Most contemporary general studies on Hinduism affirm the view that this tradition proposes several distinct and independent ways for the attainment of ultimate spiritual freedom . The methods most often mentioned are karmayoga , bhaktiyoga , and jñānayoga . These studies, however, make little or no attempt to critically assess the assumptions of this thesis or to demonstrate in any convincing detail the relationship between the particularities of a specific method and the attainment of moksha . In spite of the (...) way in which this claim has entered into modern writings on Hinduism, discussion still tends, on the whole, to be vague and generalized. (shrink)