According to the research of Yuriy Zavhorodiny, "Eastern Neo Religions" rooted in Vedic Culture have this enlivening effect on unity in diversity by supplementing the local cultural values through the universal Vedic culture which is a culture of consciousness. The Vedic scriptures mostly referred to by Yuriy Zavhorodiny are Bhagavad Gita, a scripture of Yoga, Shrimat Bhagavantam, a Puranic scripture, and Manu Smrti, the code of conduct for all mankind, each representing and promoting the fundamental evolutionary qualities of consciousness but from a different perspective.
Research of Yuriy Zavhorodniy on Vedic Culture 1995 - 2020
Yuriy Zavhorodniy:
National Academy of Sciences of Ukraine(NASU); Kyiv
Yuriy Zavhorodniy is Doctor in Philosophy, Senior Research Fellow, Sector of History of Eastern Philosophy, Department of History of Foreign Philosophy, H.S. Skovoroda Institute of Philosophy of NASU.
Eastern Philosophies Researchers Society:
founded In 2006 by Yuriy Zavhorodniy (research interests: Indian philosophy, reception of Indian philosophy in Ukraine and the world) together with Sergii Kapranov, (PhD in Philosophy, research interests: religion and philosophy of Japan and China) and supported by Anastasia Strelkova (Doctor of Sciences in Philosophy, research interests: Buddhist philosophy, philosophy of Zen and culture of Japan) and Oleg Yarosh (PhD in Philosophy, Head of the Sector of History of Eastern Philosophy, H.S. Skovoroda Institute of Philosophy): The Eastern Philosophies Researchers Society was founded at the Sector of History of Eastern Philosophy of the Department of History of Foreign Philosophy of the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine. Further permanent members of the Society are Oleksandr Kikhno (PhD in Philosophy). Kateryna Malakhova (PhD in Philosophy). Anna Ilyina (PhD in Fine Arts)).
Seminar of the Eastern Philosophies Researchers Society:
The seminar sessions held by the Eastern Philosophies Researchers Society take place in the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine at the last Thursday every month (except July, August and December). All the seminars since 2006 are available at the achieve website. http://www.tdsf.kiev.ua/en/seminar_list.php.
In November of 2018 the Seminar received the award at the All-Ukrainian contest of philosophical startups for “development of a fundamentally new branch of philosophical studies in Ukraine”. The Organizers of the contest are the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, the Ukrainian Philosophical Foundation, the Academy of Public Administration of Ukraine and the N.V. Panina Sociological Center.
Yuriy Zavhorodniy on Vedic Culture
The following chronological list of English publications by Yuriy Zavhorodniy on Vedic Culture highlights the spirit of his research. The list includes also publications in Ukrainian of which English abstracts are available or the automatic translation of the scanned texts was successful. By permission of the author, the copies of the English publications are made available as PDF. In addition, every reference is supplemented by quotes from the text of the paper or from abstracts. Not included in the following list are publications of Yuriy Zavhorodniy related to Buddhism and Jainism. Originally the teaching of Buddha and Jain was intended to revive the Vedic culture, but gradually over centuries the connection to the Vedic culture got lost, and they developed their own traditions.
“The World of the Orient”
Many of the publications of Yu. Zavhorodniy have been published in “The World of the Orient” (in Romanized Ukrainian: Skhidnyi Svit) a quarterly peer-reviewed online journal, publishing articles in Ukrainian and English on the past and present of the Orient. The World of the Orient was first published in 1927, but has been discontinued in 1931. After the end of the soviet area, publication reassured in 1993 and became the main periodical of the A. Yu. Krymskyi Institute of Oriental Studies. to maintain and promote the development of Oriental studies in Ukraine.
Articles and presentations by Yuriy Zavhorodniy on Vedic Culture
1995
In November of 2018 the Seminar received the award at the All-Ukrainian contest of philosophical startups for “development of a fundamentally new branch of philosophical studies in Ukraine”. The Organizers of the contest are the H.S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, the Ukrainian Philosophical Foundation, the Academy of Public Administration of Ukraine and the N.V. Panina Sociological Center.
Yuriy Zavhorodniy on Vedic Culture
The following chronological list of English publications by Yuriy Zavhorodniy on Vedic Culture highlights the spirit of his research. The list includes also publications in Ukrainian of which English abstracts are available or the automatic translation of the scanned texts was successful. By permission of the author, the copies of the English publications are made available as PDF. In addition, every reference is supplemented by quotes from the text of the paper or from abstracts. Not included in the following list are publications of Yuriy Zavhorodniy related to Buddhism and Jainism. Originally the teaching of Buddha and Jain was intended to revive the Vedic culture, but gradually over centuries the connection to the Vedic culture got lost, and they developed their own traditions.
“The World of the Orient”
Many of the publications of Yu. Zavhorodniy have been published in “The World of the Orient” (in Romanized Ukrainian: Skhidnyi Svit) a quarterly peer-reviewed online journal, publishing articles in Ukrainian and English on the past and present of the Orient. The World of the Orient was first published in 1927, but has been discontinued in 1931. After the end of the soviet area, publication reassured in 1993 and became the main periodical of the A. Yu. Krymskyi Institute of Oriental Studies. to maintain and promote the development of Oriental studies in Ukraine.
Articles and presentations by Yuriy Zavhorodniy on Vedic Culture
1995
Eastern Neo-Religions in Ukraine on the Eve of the Third Millennium
In: The Future of Religion - East and West. Edited by: Irena Borowik, Przemyslaw Jablonski, Jagiellonian University Institute for the Scientific Studies of Religion, Kraków, "Nomos" Publishing House, pp. 110–116 (1995)
One change Ukraine encountered at the beginning of the post-communist area around 1990 has to do with religious life. The freedom of conscience and religious pluralism lead to a sharp increase in religious activity and an expansion in the diversity of faiths. This paper focuses on the new or “neo-religions” associated with Eastern cultures that are appearing in Ukraine. The introduction of these traditions has not come directly from the East. Instead, the influence originated via Western intermediaries, who bring along a European mentality and a corresponding cultural-historical tradition. The emerging new cultural synthesis is uniting the traditions of the east and west – it is both a unification of consciousness and of culture. The respective philosophies and orientations are influencing a wide range of personal and social factors: from methods of mastering the outward environment to penetrating the inner space of the soul. However, there is a lack of competent specialists in Eastern religion, a deficiency of research institutions, and a scarcity of scientific journals dealing with research on this topic. So the process of the neo-religious formation in Ukraine faces a dilemma, on the one hand it is a process of unification and development, and on the other hand it is hindered by counter efforts.
2004
In: The Future of Religion - East and West. Edited by: Irena Borowik, Przemyslaw Jablonski, Jagiellonian University Institute for the Scientific Studies of Religion, Kraków, "Nomos" Publishing House, pp. 110–116 (1995)
One change Ukraine encountered at the beginning of the post-communist area around 1990 has to do with religious life. The freedom of conscience and religious pluralism lead to a sharp increase in religious activity and an expansion in the diversity of faiths. This paper focuses on the new or “neo-religions” associated with Eastern cultures that are appearing in Ukraine. The introduction of these traditions has not come directly from the East. Instead, the influence originated via Western intermediaries, who bring along a European mentality and a corresponding cultural-historical tradition. The emerging new cultural synthesis is uniting the traditions of the east and west – it is both a unification of consciousness and of culture. The respective philosophies and orientations are influencing a wide range of personal and social factors: from methods of mastering the outward environment to penetrating the inner space of the soul. However, there is a lack of competent specialists in Eastern religion, a deficiency of research institutions, and a scarcity of scientific journals dealing with research on this topic. So the process of the neo-religious formation in Ukraine faces a dilemma, on the one hand it is a process of unification and development, and on the other hand it is hindered by counter efforts.
2004
XII World Sanskrit Conference
The World of the Orient 1.2004 pp 172 – 175 (Chronicles) published by National Institute of Science Ukraine, Institute of Eastern Science (2004)
270 people from 32 countries of all continents except Africa took part in the event. India - 48 people, USA - 40, Japan - 23, France - 18, Germany - 17, Italy, Finland, Great Britain - 12 each; Canada, the Netherlands - 11. The Indological communities of the following countries were the least represented: Argentina, Bulgaria, Sri Lanka - 2 people each; Denmark, Israel, Iran, Luxembourg, Nepal, Taiwan, Ukraine, Croatia, Scotland - 1 participant each. The delegations of Russia - 8 people, Poland - 7, Hungary - 3, Romania - 1 person. The conference was structured in 14 sections: 1. Veda. 2. Epic. 3. Purana. 4. Agami and tantra. 5. Vyakarana (traditional grammar). 6. Linguistics. 7. Poetics, drama, aesthetics. 8. Scientific literature. 9. Buddhist studies. 10. Jain research. 11. Philosophy (darshans). 12. History and epigraphy. 13. Law and Society (Dharmashastra and Arthashastra). 14. Art and archaeology. Among the 14 sections, the largest number of applications was for philosophical - 36 reports, Vedic — 29, and epic - 22 reports. The fewest applications were sent to the legal and social sciences - 2 reports, art and archaeology - 4 reports. The historical and epigraph section, received 10 reports. The report of the Moscow Indologist Sergei Serebryany reviewed the history of Sanskrit studies in Russia over the last 200 years. The author convincingly showed that during this long historical period, only in the second half of the XX century. there was reason to talk about the existence of a continuous Indological tradition. Prior to that, Sanskrit studies in Russia had been interrupted for various reasons, and thus lost the opportunity to transfer the necessary knowledge and skills between generations of scientists. The report of Yuri Zavhorodniy (National University of Kyiv-Mohyla Academy, Ukraine) “Corpus of Ukrainian Translations of Sanskrit Texts” testified the existence of scientific interest in Sanskrit in Ukraine. Its origins date back to the 70s of the XIX century, and the greatest rise occurred in the 20s of the XX century. The speaker named the names of those who translated ancient Indian works, pointed out which texts were translated, when and where Ukrainian translations were first published, and focused on their features. Unfortunately, the situation of Sanskrit studies in Ukraine was much worse during Soviet rule.
The Papers of the 12th World Sanskrit Conference. Helsinki, Finland, 13–18 July 2003, have been published in 12 volumes by Motilal Banarsidass Publisher, Delhi (2004–2015) Volume 11.2 edited by Klaus Karttunen, and published 2015 covered the topic History of Indological studies and includes Yuriy Zavhorodniy´s contribution about the Ukrainian translations of Indian classics which contains much little-known information
2005
270 people from 32 countries of all continents except Africa took part in the event. India - 48 people, USA - 40, Japan - 23, France - 18, Germany - 17, Italy, Finland, Great Britain - 12 each; Canada, the Netherlands - 11. The Indological communities of the following countries were the least represented: Argentina, Bulgaria, Sri Lanka - 2 people each; Denmark, Israel, Iran, Luxembourg, Nepal, Taiwan, Ukraine, Croatia, Scotland - 1 participant each. The delegations of Russia - 8 people, Poland - 7, Hungary - 3, Romania - 1 person. The conference was structured in 14 sections: 1. Veda. 2. Epic. 3. Purana. 4. Agami and tantra. 5. Vyakarana (traditional grammar). 6. Linguistics. 7. Poetics, drama, aesthetics. 8. Scientific literature. 9. Buddhist studies. 10. Jain research. 11. Philosophy (darshans). 12. History and epigraphy. 13. Law and Society (Dharmashastra and Arthashastra). 14. Art and archaeology. Among the 14 sections, the largest number of applications was for philosophical - 36 reports, Vedic — 29, and epic - 22 reports. The fewest applications were sent to the legal and social sciences - 2 reports, art and archaeology - 4 reports. The historical and epigraph section, received 10 reports. The report of the Moscow Indologist Sergei Serebryany reviewed the history of Sanskrit studies in Russia over the last 200 years. The author convincingly showed that during this long historical period, only in the second half of the XX century. there was reason to talk about the existence of a continuous Indological tradition. Prior to that, Sanskrit studies in Russia had been interrupted for various reasons, and thus lost the opportunity to transfer the necessary knowledge and skills between generations of scientists. The report of Yuri Zavhorodniy (National University of Kyiv-Mohyla Academy, Ukraine) “Corpus of Ukrainian Translations of Sanskrit Texts” testified the existence of scientific interest in Sanskrit in Ukraine. Its origins date back to the 70s of the XIX century, and the greatest rise occurred in the 20s of the XX century. The speaker named the names of those who translated ancient Indian works, pointed out which texts were translated, when and where Ukrainian translations were first published, and focused on their features. Unfortunately, the situation of Sanskrit studies in Ukraine was much worse during Soviet rule.
The Papers of the 12th World Sanskrit Conference. Helsinki, Finland, 13–18 July 2003, have been published in 12 volumes by Motilal Banarsidass Publisher, Delhi (2004–2015) Volume 11.2 edited by Klaus Karttunen, and published 2015 covered the topic History of Indological studies and includes Yuriy Zavhorodniy´s contribution about the Ukrainian translations of Indian classics which contains much little-known information
2005
Indian Philosophy in the Works by S. Hohotskiy (as Exemplification Of Professional Openness)
http://ekmair.ukma.edu.ua/bitstream/handle/123456789/8063/Zavhorodnii_Indiiska_filosofiia.pdf?sequence=1&isAllowed=y
The article deals with peculiarities in the presentation of the Indian philosophical thought by Silvester Hohotskiy (1813-1889), Professor of St. Vladimir Kyiv University. Attention is primarily given to the analysis of the Philosophical Lexicon by S. Hohotskiy.
http://www.encyclopediaofukraine.com/display.asp?linkpath=pages%5CH%5CO%5CHohotskySylvestr.htm
http://www.philosophy.kiev.ua/en/view/ukr_philosophy/50/23/8
2006 – 2013
The article deals with peculiarities in the presentation of the Indian philosophical thought by Silvester Hohotskiy (1813-1889), Professor of St. Vladimir Kyiv University. Attention is primarily given to the analysis of the Philosophical Lexicon by S. Hohotskiy.
http://www.encyclopediaofukraine.com/display.asp?linkpath=pages%5CH%5CO%5CHohotskySylvestr.htm
http://www.philosophy.kiev.ua/en/view/ukr_philosophy/50/23/8
2006 – 2013
Eastern Anniversary – 60 Sessions of Monthly Research Seminar of Eastern Philosophies Researchers in the H.S. Skovoroda Institute of Philosophy of the NAS of Ukraine
together with A.Yu. Strelkova
Published by the Eastern Philosophies Researchers Society http://www.tdsf.kiev.ua/en/seminar.php
The main objective of the Eastern Philosophies Researchers Society founded 2006 is to promote in Ukraine a new science sphere of scholarship - Eastern Philosophy Studies. The seminars organized by the society cover research of the widest range of problems of different philosophical traditions of the East – from Ancient Egypt up to modern Japan -, elaboration of methodological approaches to the study of Eastern thought, study of history of oriental studies in Ukraine and abroad, work with sources in original languages, discussion of results of international conferences and congresses. Emphasis is put on the perspective of cooperation between the representatives of traditionalist and academic communities.
2013
together with A.Yu. Strelkova
Published by the Eastern Philosophies Researchers Society http://www.tdsf.kiev.ua/en/seminar.php
The main objective of the Eastern Philosophies Researchers Society founded 2006 is to promote in Ukraine a new science sphere of scholarship - Eastern Philosophy Studies. The seminars organized by the society cover research of the widest range of problems of different philosophical traditions of the East – from Ancient Egypt up to modern Japan -, elaboration of methodological approaches to the study of Eastern thought, study of history of oriental studies in Ukraine and abroad, work with sources in original languages, discussion of results of international conferences and congresses. Emphasis is put on the perspective of cooperation between the representatives of traditionalist and academic communities.
2013
Perception of the Indian Philosophy in Ukraine: The Line of the Vedas
Monograph. – Kyiv: H. Skovoroda Institute of Philosophy, National Academy of Sciences of Ukraine, 2013. – 412 p. (Ukrainian, English Summary, Pp. 404-410) http://www.tdsf.kiev.ua/en/publications.php
The monograph deals with the analysis of the perception of Indian religious and philosophical thought by Ukrainian intellectuals within a period of almost one hundred years: starting from the appearance of the first publication in 1844 till the 1930s, when the Indology vector of historical and philosophical studies in Ukraine ceased to exist, having fallen victim to the political situation. The texts of Ukrainian authors are considered in the synchronic and diachronic Indological historical and philosophical context, involving the works by European, Russian, Indian as well as American and Japanese researchers from the 19th to the beginning of the 21st century. Special attention is paid in the monograph to the Indian religious and philosophical primary sources. Among methodological strategies employed in the monograph are philosophically significant ideas, the theory of structural polymorphic, and philosophical traditionalism.
2014
Indological Meeting At Jawaharlal Nehru University
The World of the Orient - Східний світ Issue 2 Pages 144-146 (2014)
The monograph deals with the analysis of the perception of Indian religious and philosophical thought by Ukrainian intellectuals within a period of almost one hundred years: starting from the appearance of the first publication in 1844 till the 1930s, when the Indology vector of historical and philosophical studies in Ukraine ceased to exist, having fallen victim to the political situation. The texts of Ukrainian authors are considered in the synchronic and diachronic Indological historical and philosophical context, involving the works by European, Russian, Indian as well as American and Japanese researchers from the 19th to the beginning of the 21st century. Special attention is paid in the monograph to the Indian religious and philosophical primary sources. Among methodological strategies employed in the monograph are philosophically significant ideas, the theory of structural polymorphic, and philosophical traditionalism.
2014
Indological Meeting At Jawaharlal Nehru University
The World of the Orient - Східний світ Issue 2 Pages 144-146 (2014)
In particular, it was interesting to hear from Dr. Mahindra Thakur that the Indian political thought reaches the Manu-Smriti and that the Mahabharata could serve as the example of the Indian political thought. Sometimes it was felt that senior lecturers (especially those who studied in and repeatedly visited the Soviet Union) experience nostalgia for the Soviet past and express opinions that are hardly acceptable for the new independent countries, in particular Ukraine (for example, the thesis that the joint Russian and Ukrainian economy is more convenient for Indian partners).
2014
Perception of the Indian philosophy in Ukraine: 1840-1930-s (a historical-philosophical analysis)
Dissertation in Ukrainian with Russian and English Summary, Kyiv, 2014
https://www.academia.edu/10791930/Perception_of_the_Indian_philosophy_in_Ukraine_1840_1930_s_a_historical_philosophical_analysis_Ukrainian_Text_Russian_and_English_Summary_
In 1844 O. Novytsky, Professor of the Kyiv St. Volodymyr University, initiated the process of understanding Indian philosophy in Ukraine. This process lasted uninterruptedly for almost a century, till the end of the 1930s.Within this time period appeared two stages in the process of perception of Indian philosophy in Ukraine, which evolved from the unreservedly arrogant variants of Euro- and Christian-centrism (O. Novytsky, S. Gogotsky, M. Konrad) to its more intellectually exquisite and balanced modifications (O. Kozlov, P. Ritter, S. Schayer, D. Ovsianyko-Kulykovsky)
The first stage, having started in 1844, lasted till 1913–1914. is characterized by the beginning of familiarization with Indian religious and philosophical thought (personalities, texts, problems, concepts and terminology). One of the principal shortcomings of this stage was the lack of knowledge of classical philosophic languages of India (Sanskrit and Pali) on the part of the Ukrainian authors (except for D. Ovsianyko-Kulykovsky). As a result, they had to resort to the translations of Indian philosophical texts into the other European languages.
The second stage started with the publication of encyclopedic articles by P. Ritter and lasted till the end of the 1930s – beginning of the 1940s, when S. Stasiak and V. Shayan departed from Lviv to Poland. These years were dominated by philologists. As a result, analysis and translation of original texts became a norm, so did the replacement of review works with special publications devoted to the analysis of individual Indological themes (articles by S. Shayer, S. Stasiak). At Lviv University, due to the efforts of A. Gavronski, there was a powerful school of Indian studies. Scholars from Lviv, which turned out to be most integrated into the international scholarly community. In the Soviet Ukraine, Indian studies ceased to exist. After P. Ritter (executed by the soviet security force NKVD), M. Konrad (executed by the NKVD), M. Kalynovych (was forced to quit Indian studies), the professional interest in studying Indian philosophy in Ukraine was discontinued for more than fifty years.
2015
In: Papers of the 12th World Sanskrit Conference, held in Helsinki, Finland, 13-18 July 2003 Volume 11.2 History of Indological studies, edited by Klaus Karttune, published by Motilal Banarsidass Publishers, Delhi, 2015
Ivan Franko (1856–1916), an eminent Ukrainian writer, translated the first book of the Mahabharata (1875, published 1956); The first twelve hymns of the Rig Veda, the most ancient piece of Indian literature, were translated in Ukrainian by Lesya Ukrainka (1871–1913) and published in 1918. Pavlo Ritter (1872–1939) translated 20 hymns from Rig Veda; and excerpts from the Ramayana and Mahabharata. All together, 13 Indian texts were introduced to Ukrainian culture.
2017
Ivan Franko (1856–1916), an eminent Ukrainian writer, translated the first book of the Mahabharata (1875, published 1956); The first twelve hymns of the Rig Veda, the most ancient piece of Indian literature, were translated in Ukrainian by Lesya Ukrainka (1871–1913) and published in 1918. Pavlo Ritter (1872–1939) translated 20 hymns from Rig Veda; and excerpts from the Ramayana and Mahabharata. All together, 13 Indian texts were introduced to Ukrainian culture.
2017
Yoga in the Bhāgavata Purāṇa.(in Ukrainian)
https://www.academia.edu/35955938/Yoga_in_the_Bh%C4%81gavata_Pur%C4%81%E1%B9%87a_First_book_Ukrainian_English Abstract in Seminar of Researchers Eastern Philosophies, Meeting CXXXІІ September 28, 2021
The first book of the Bhagavata Purana is analysed. The focus are terms in which the root ‘yuj’ occurs: These are yoga; bhakti yoga, yogi, yogeshvara, mahāyogin, kuyogin, yoganidrā , kriyāyoga, yoga yama. Together they are used in the first book thirty times. The analysis takes into account several contexts, in particular: compositional, linguistic, religious and philosophical, statistical.
2017
https://www.academia.edu/35955938/Yoga_in_the_Bh%C4%81gavata_Pur%C4%81%E1%B9%87a_First_book_Ukrainian_English Abstract in Seminar of Researchers Eastern Philosophies, Meeting CXXXІІ September 28, 2021
The first book of the Bhagavata Purana is analysed. The focus are terms in which the root ‘yuj’ occurs: These are yoga; bhakti yoga, yogi, yogeshvara, mahāyogin, kuyogin, yoganidrā , kriyāyoga, yoga yama. Together they are used in the first book thirty times. The analysis takes into account several contexts, in particular: compositional, linguistic, religious and philosophical, statistical.
2017
Concepts and Terminology of the Bhagavad-gītā: Historical And Philosophical Analysis (Chapters I and Ii) (in Ukrainian)
HTTP://academician/35525542/%D0%A1%D0%9ENCEPTS_AND_TERMINOLOGY_OF_THE_BHAGAVAD_G%C4%AAT%C4%80_HISTORICAL_AND_PHILOSOPHICAL_ANALYSIS_CHAPTERS_I_AND_II_Ukrainian
The article analyzes philosophically meaningful terms in the first and second chapters of the Bhagavad-gītā. The fragments of the Gīta commentaries, written by Śrī Śaṅkara, Śrī Rāmānujācārya, Śrī Madhvācārya, Śrī Śrīdhara, Śrī Rāghavendra Swāmī, and Bhaktivedānta Swāmī Prabhupāda are also included in the analysis. It is concluded that the language of Kṛṣṇa in the Gita is metaphysical. The article also features a comparison of explanations of the Gita concepts (terminology) in the aforementioned commentaries, as well as those supplied by M. Monier-Williams and J. Grimes.
2017
Indian philosophy and the concept of liberation(mokṣa) in the “Mānava-Dharmaśāstra”
The article deals with the concept of liberation (mokṣa) in the “Mānava-Dharmaśāstra” (herein MDŚ), as presented in the sixth section: ślokas 35, 36, 37, 40, 44, 58, 78,81. Based on the research methodology developed by Vilen Gorsky, the author claims (1) MDS gives a brief, but substantially clear, not aphoristic (or metaphorical) presentation of mokṣa; (2) MDS actually describes the states of the liberated in life (jīvan-mukti) and after life (videha-mukti), although these terms are not used; (3) the characteristic feature of MDS´s description of the final release is to testify the not-two understanding of the transcendental state, since the liberated is in Brahman. Thereupon, the doctrine of mokṣa from the MDS, has been compared with the Indian philosophical texts (“The Brahma Sūtras”, “The Nyāya Sūtras” and “Vaiśeṣika Sūtras”) that also touch upon the topic of liberation. As a result, it has been established that the idea of mokṣa is most fully described not in the sūtras, but in the MDŚ.
2017
together with Ievgen Smytskyі
Scriptorium nostrum 2017. No 2 (8), pp 371 - 385
Hinduism in Ukraine is not only the Indian diaspora but also Ukrainians who study Indian Culture as well as those who practice Yoga, Meditation, Ayurveda and other branches of the Indian heritage.
The Indian diaspora in Ukraine appeared no later than in the second half of the twentieth century. In the article, the focus is on a brief survey of the activities of different communities and organizations in Ukraine with roots in the Vedic Culture. Particular attention is given to the activities of The Available Tradition and the International Religious Studies School.
2018
Religious and Philosophical Thought of Jīva Goswāmī In the Indological Literature of the 19th and the First Half Of The 20th Century (as an Example of the Orientalistic Stereotype) (in Ukrainian)
Filosofska dumka (Philosophical Thought) Філософська думка, No. 4 2018
The article deals with the concept of liberation (mokṣa) in the “Mānava-Dharmaśāstra” (herein MDŚ), as presented in the sixth section: ślokas 35, 36, 37, 40, 44, 58, 78,81. Based on the research methodology developed by Vilen Gorsky, the author claims (1) MDS gives a brief, but substantially clear, not aphoristic (or metaphorical) presentation of mokṣa; (2) MDS actually describes the states of the liberated in life (jīvan-mukti) and after life (videha-mukti), although these terms are not used; (3) the characteristic feature of MDS´s description of the final release is to testify the not-two understanding of the transcendental state, since the liberated is in Brahman. Thereupon, the doctrine of mokṣa from the MDS, has been compared with the Indian philosophical texts (“The Brahma Sūtras”, “The Nyāya Sūtras” and “Vaiśeṣika Sūtras”) that also touch upon the topic of liberation. As a result, it has been established that the idea of mokṣa is most fully described not in the sūtras, but in the MDŚ.
2017
together with Ievgen Smytskyі
Scriptorium nostrum 2017. No 2 (8), pp 371 - 385
Hinduism in Ukraine is not only the Indian diaspora but also Ukrainians who study Indian Culture as well as those who practice Yoga, Meditation, Ayurveda and other branches of the Indian heritage.
The Indian diaspora in Ukraine appeared no later than in the second half of the twentieth century. In the article, the focus is on a brief survey of the activities of different communities and organizations in Ukraine with roots in the Vedic Culture. Particular attention is given to the activities of The Available Tradition and the International Religious Studies School.
2018
Religious and Philosophical Thought of Jīva Goswāmī In the Indological Literature of the 19th and the First Half Of The 20th Century (as an Example of the Orientalistic Stereotype) (in Ukrainian)
Filosofska dumka (Philosophical Thought) Філософська думка, No. 4 2018
The article deals with such influential Indological publications devoted to the history of Indian philosophy as: H. T. Colebrooke. “On the Philosophy of the H Hindus” (1837), F. M. Müller. “The Six Systems of Indian Philosophy” (1899), R. G. Bhandarkar. “Vaisnavism, Saivism and Minor Religious Systems” (1913), S. Radhakrishnan. “Indian Philosophy” (Vol. 2, 1927), M. Hiriyanna “Outlines of Indian Philosophy” (1932), S. Chatteijee, Dh. Datta. “An Introduction to Indian Philosophy” (1939), S. Dasgupta. “A History of Indian Philosophy” (Vol. IV, 1949). The analysis of those books shows that Jīva Goswāmī’s(1513 - 1598) religious and philosophical thought, which was theistic, for a long time was either not reflected at all (c.g., Colebrooke, Müller, Hiriyanna, Chatteijee & Datta), or displayed very briefly (e.g., Bhandarkar, Radhakrishnan), or without proper assessment (e.g., Dasgupta). This particular case illustrates a general erroneous tendency in Indological studies of the 19th-the first half of the 20th century, according to which the Indian philosophy was considered, foremost, as monistic and impersonalized or advaitic. European Orientalists were at the root of this stereotype.
2020
A. Coomaraswamy’s “Eastern Wisdom and Western Knowledge” translated from English
The World of the Orient (Shìdnij svì) 2020 No. 4 pp. 160–175)
The article of Ananda K. Coormaswamiy (1877–1947) on “Eastern Wisdom and Western Knowledge’ first published in Isis 1943, Vol. 34, pp 359-363 highlights the mutual enriching relationship between ancient wisdom and modern knowledge: “This does not mean that Europeans should become Orientalist or Hindus, no fusion of cultures is to be hoped for, neither a direct influence as that which, for example technocrats would like to exercise for the good of mankind. but rather to bring back the west to a consciousness of the roots of her own life” (A. Coomaraswamy).
2020
Nietzsche’s India as a Philosophical and Nonacademic Version of Orientalism (in Ukrainian).
The World of the Orient (Shìdnij svìt)2020, No. 1, pp. 77–96
doi: https://doi.org/10.15407/orientw2020.01.077
The main part of the article consists of Nietzsche’s indological vocabulary presented as a table. The analysis of Nietzsche’s indological vocabulary showed that the way the German philosopher referred to Indian religious and philosophical thought is characterized by heterogeneity, ranging from typical, limited and erroneous knowledge to an innovative one. In that case Nietzsche’s understanding of Indian religious and philosophical thought outstripped his time, expanding beyond the existing intellectual horizons.
2020
2020
Nietzsche’s India as a Philosophical and Nonacademic Version of Orientalism (in Ukrainian).
The World of the Orient (Shìdnij svìt)2020, No. 1, pp. 77–96
doi: https://doi.org/10.15407/orientw2020.01.077
The main part of the article consists of Nietzsche’s indological vocabulary presented as a table. The analysis of Nietzsche’s indological vocabulary showed that the way the German philosopher referred to Indian religious and philosophical thought is characterized by heterogeneity, ranging from typical, limited and erroneous knowledge to an innovative one. In that case Nietzsche’s understanding of Indian religious and philosophical thought outstripped his time, expanding beyond the existing intellectual horizons.
2020
Hinduism in Ukraine: from Ancient Times to Present Day
Together with Ievgen Smytskyі
In: Handbook of Hinduism in Europe. Edited by Knut A. Jacobsen and Ferdinando Sardella
Brill Academic Publisher, The Netherlands
Vol. 2. Hindu Presence in European Countries, pp 1525-1559 (2020)
This book chapter is based on the presentation given at the Stockholm conference on Hinduism in Europe in 2017 and offers an overview of the history of Hinduism in Ukraine, from the known ancient and medieval sources to the appearance of the Indian diaspora and an active religious life at the end of the 20th and beginning of the 21st century. Particular attention is paid to studies on Hinduism by Ukrainian Indologists and other intellectuals.
Together with Ievgen Smytskyі
In: Handbook of Hinduism in Europe. Edited by Knut A. Jacobsen and Ferdinando Sardella
Brill Academic Publisher, The Netherlands
Vol. 2. Hindu Presence in European Countries, pp 1525-1559 (2020)
This book chapter is based on the presentation given at the Stockholm conference on Hinduism in Europe in 2017 and offers an overview of the history of Hinduism in Ukraine, from the known ancient and medieval sources to the appearance of the Indian diaspora and an active religious life at the end of the 20th and beginning of the 21st century. Particular attention is paid to studies on Hinduism by Ukrainian Indologists and other intellectuals.