Hindu reform movements
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Several contemporary groups, collectively termed Hindu reform movements or Hindu revivalism, strive to introduce regeneration and reform to Hinduism, both in a religious or spiritual and in a societal sense. The movements started appearing during the Bengali renaissance.
The religious aspect mostly emphasizes Vedanta tradition and mystical interpretations of Hinduism ("Neo-Vedanta"), and the societal aspect was an important element in the Indian independence movement, aiming at a "Hindu" character of the society of the eventual Republic of India.
From the 18th century onward India was being colonialised by the British. In contrast to the Muslim domination,[dubious ] this colonialisation had a huge impact on Indian society, where social and religious leaders tried to assimilate western culture and modernise Hindu culture. During the 19th century, Hinduism developed a large number of new religious movements, partly inspired by the European Romanticism, nationalism, and esotericism (Theosophy) popular at the time. Conversely and contemporaneously, India had a similar effect on European culture with Orientalism, "Hindu style" architecture, reception of Buddhism in the West and similar.
Social reform movements
In social work, Mahatma Gandhi, Vinoba Bhave, Baba Amte and Prabhat Ranjan Sarkar have been most important. Sunderlal Bahuguna created the chipko movement for the preservation of forestlands according to the Hindu ecological ideas.
One of the foremost movements in breaking the caste system and educating the downtrodden was the Lingayat movement spearheaded by Basavanna in the 12th century in Anubhava Mantapa in Kalyani of Karnataka. The less accessible Vedas were rejected and parallel Vachanas were compiled.
Vishwa Hindu Parishad (VHP)
The Vishwa Hindu Parishad, or VHP, was founded in 1964 by the second sarsanghachalak (chief) of the Rashtriya Svayamsevak Sangh, Shri Madhav Golwalkar, with the core objective of consolidating and strengthening Hindu society and also to eradicate the caste system among Hindus, which they claim had "crept in during medieval times" and to unite Hindus. The VHP has openly advocated appointing Dalits (lowest strata in Hindu society) as priests in temples and also runs several medical camps, hospitals, schools and hostels in remote regions of India, primarily inhabited by Dalits and tribals.
In recent years the VHP has emerged as one of the most active Hindu missionary organisations and has organised several mass conversion programs of Christians and Muslims who were Hindus once upon a time back to Hinduism.
The Brahmo Samaj is a social and religious movement founded in Kolkata in 1828 by Raja Ram Mohan Roy. The Brahmo Samaj movement thereafter resulted in the Brahmo religion in 1850 founded by Debendranath Tagore — better known as the father of Rabindranath Tagore.
Arya Samaj is a Hindu reform movement in India that was founded by Swami Dayananda in 1875 at Bombay. He was a sannyasin (renouncer) who believed in the infallible authority of the Vedas. Dayananda advocated the doctrine of karma and reincarnation, and emphasised the ideals of brahmacharya (chastity) and sanyasa (renunciation). Dayananda claimed to be rejecting all non-Vedic beliefs altogether.
It aimed to be a universal structure based on the authority of the Vedas. Dayananda stated that he wanted 'to make the whole world Aryan', i.e. he wanted to develop missionary Hinduism based on the universality of the Vedas. To this end, the Arya Samaj started Shuddhi movement in early 20th century to bring back to Hinduism people converted to Islam and Christianity, set up schools and missionary organisations, and extended its activities outside India. It now has branches around the world and has a disproportional number of adherents among people of Indian ancestry in Guyana, Trinidad and Tobago, Suriname, the Caribbean, the Netherlands, the United Kingdom, and the United States, in comparison with India.
Swami Vivekananda was a central personality in the development of neo-Hinduism (also called Neo-Vedanta) in late 19th century and the early 20th century. His ideals and sayings have inspired numerous Indians as well as non-Indians, Hindus as well as non-Hindus. Among the prominent figures whose ideals were very much influenced by them were Rabindranath Tagore, Gandhi, Subhas Bose, Satyendranath Bose, Megh Nad Saha, and Sister Nivedita.
In Indonesia several movements favour a return to Hinduism in Java, Sumatra, Kalimantan, and Sulawesi. Balinese Hinduism, known as Agama Hindu Dharma, has witnessed great resurgence in recent years. Shrii Prabhat Rainjan Sarkar (founder of Ananda Marga) initiated a new renaissance in the Indian world of samgeet.
Influence on the West
The Hindu traditions also influenced western religiosity. Early in the 19th century the first translations of Hindu texts appeared in the west, and inspired western philosophers such as Arthur Schopenhauer. Helena Blavatsky moved to India in 1879, and her Theosophical Society, founded in New York in 1875, evolved into a peculiar mixture of Western occultism and Hindu mysticism over the last years of her life.
- Bengal Renaissance
- Contemporary Sant Mat movements
- List of Hindu organisations
- Hinduism in the West
- Hindu nationalism
- Prabhat Ranjan Sarkar, Progressive utilization theory, Law of Social Cycle, Ananda Marga missions
- Ananda Marga
- Arya Samaj
- Brahmo Samaj
- All World Gayatri Pariwar
- Tilak Mission
- Parisada Hindu Dharma
- Prarthana Samaj
- Ramakrishna Mission
- Sathya Sai Organization
- School of Economic Science
- Sree Narayana Dharma Paripalana
- Swadhyay Movement
- Swaminarayan Sampraday
- Transcendental Meditation movement
- Dense, Christian D. Von (1999), Philosophers and Religious Leaders, Greenwood Publishing Group
- John Nicol Farquhar, Modern Religious Movements in India, Kessinger Publishing (2003), ISBN 0-7661-4213-2.
- Kenneth W. Jones, Socio-Religious Reform Movements in British India, The New Cambridge History of India, Cambridge University Press (1990), ISBN 0-521-24986-4.
- Michaels, Axel (2004), Hinduism. Past and present, Princeton, New Jersey: Princeton University Press
- Mukerji, Mādhava Bithika (1983), Neo-Vedanta and Modernity, Ashutosh Prakashan Sansthan
- Renard, Philip (2010), Non-Dualisme. De directe bevrijdingsweg, Cothen: Uitgeverij Juwelenschip
- J. Zavos, Defending Hindu Tradition: Sanatana Dharma as a Symbol of Orthodoxy in Colonial India, Religion (Academic Press), Volume 31, Number 2, April 2001, pp. 109–123.
- Ghanshyam Shah, Social Movements in India: A Review of the Literature, New Delhi, Sage India, 2nd ed. (2004) ISBN 0-7619-9833-0