He was Professor and Head of the Department of Economics and Sociology from 1921-51 in Lucknow University and later on Vice-Chancellor in the same university for some time. He was invited to deliver lectures in many Indian Universities and also abroad including U.K., Europe, U.S.A., and U.S.S.R. He was member of many voluntary organisations, government committees including some international bodies. Besides being a renowned scholar, eminent social worker who helped in the organization of adult education classes, co-operatives and various other welfare activities throughout his life, he was a great mystic. He regularly devoted few hours to yoga and meditation before dawn and during the last few years of his life he used to hold regular fortnightly classes on Bhagavad Gita, which were attended by his disciples and other devotees. Besides Bhagavad Gita, some of his earlier writings on this subject are the Theory and Art of Mysticism (1938), Lord of the Autumn Moon (1957) and Astavakra: The Song of the Self-Supreme (Astavakragita) (1971). One of the American Reviewer has considered him to have written some of the most important works of our century. Another American Professor has remarked that R.M. was one of the most gifted of the human minds of our time which has worked in the social sciences and through these sciences to a philosophy of social science and human life.
Among the classical commentators the earliest is Sankara (788 826 A.D.) who laid the foundation of Advaita School of the Vedanta philosophy. The main schools of Vedanta philosophy are Advaita (of Sankara), Visistadvaita of (Ramanuja), Dvaita (of Madhava) and Suddhadvaita (of Vallabhachari). The last three schools are of Visnuites. Beside these three, there are four minor schools of Visnuites i.e., of Nimbarka, Bhaskara, Yadavaprakasa and Chaitanya who have also taken their cue from Bhagavad Ga. According to Sankara the Brahman alone exists. The world which appears to exist does not really exist. Owing to the screen of Maya, the Brahman's real nature is not understood and, therefore, the world is found to exist. Existence, consciousness and bliss are not the attributes of the Brahman. They are identical with it. The Brahman has no quality. It is nirguna. This school admits the reality of the world till this truth of monism is realized. There is identity established between the soul and the Brahman. This experience of identity could be had during one's life time and this stage is called Jivan-mukti. Only by following the path of knowledge one could get the final release.
future world civilization universal experiences contemplation, recorded in the Bhagavad Tao The King the Dialogues will belong to heritage every civilized man. Mankind's moral and can only come from absorption fusion final and universal and values the world's classics meditation deep assimilation of religion into aesthetic-intuitional experience the mystical into ontology.
religious classics the method a spiritual experience that at once ontologically and emotionally complete harmonious. The Gita especially celebrated for formulation spiritual dialectic based integral view of human growth maturation, of Being and Becoming.
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Krishna (397)
Shiva (274)
Vedas (1312)
Upanishads (635)
हिन्दी (58)
Puranas (842)
Ramayana (812)
Mahabharata (214)
Vedanta (239)
Brahma Sutras (77)
Dharmasastras (158)
Gita (872)
Vaishnav (1556)
Yoga Vasistha (81)
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