Brahmanubhava in Sankara’s Philosophy, Andhra University
Maharajan’s College, vizia Narayanan
Govt. D.M. College, Imphal, Manipur
Vishva-Bharati, Santi Niketan
Hyderabad Central University
(i) ICPR Fellow
(ii) UGC Emritus Fellow
Visiting Lecturer in UK for one Academic year
Membership(s) of Societies/Association:
Member ICPR Delhi.
Member Sub Div. Rarce of UGC.
About the Author
A. Ramamurty, Andhra University’s Ph.D (1965), is a reputed scholar of traditional Indian philosophy, with specialization in Vedanta. And has lectured, as the British Council’s visiting fellow, at different universities in the United Kingdom. Also, he has had the distinction of being on the Subject Panel (on Philosophy) of the University Grants Commission (UGC), New Delhi, and a member of the Indian Council of Philosophical Research.
Currently, Professor of Philosophy at the University of Hyderabad, Dr. Ramamurty is credited with the authorship of ‘Advaita Mysticism of Shankara’ and ‘The Central Philosophy of the Rigveda’.
Details of Books/Monographs
Advaitic Mysticism of Sankara
The Central Philosophy of the Rig Veda
Advaita: A Conceptual Analysis
Philosophical Foundations of Hinduism
Indian Philosophy of Religion
Vedanta and its Philosophical Development
Details of Articles
Over 40 articles published mostly in Indian Journals, Anthropological and some in foreign Journals also.
The problem of reconciliation of mutually incompatible Upanishadic statements on some of the basic problems has attracted the attention of almost all the major philosophers of Vedanta.
One such problem is about the nature of relationship between Brahman and the world of empirical experience. And in their attempts to reconcile the reality of Brahman with that of the world of empirical experience almost all the philosophers of Vedanta have resorted to reason. They have not only tried to provide rational justification for their positions and views but have also used reason freely in analyzing and criticizing the rival positions and views. In this process several arguments which are subtle and cogent are developed. However, some of the Vedantins who have shown critical spirit and acumen in understanding and criticizing the rival arguments and positions are not so critical about their own arguments and positions. Thus the Vedantins who came after Shankara have made his position (advaita) their major purvapaksha without, however, trying to make their own positions a possible purvapaksha.
This is an attempt to trace the philosophical development of Vedanta starting from Badarayana to Sri Aurobindo, and to understand and evaluate critically their arguments and positions.