Papers by Yuriy Zavhorodniy
Shìdnij svìt, 3, 2024
The reader is offered a Ukrainian translation of the first chapter of the Śvetāśvatara-Upaniṣad. ... more The reader is offered a Ukrainian translation of the first chapter of the Śvetāśvatara-Upaniṣad. The Upaniṣads are a late Vedic genre of ancient Indian literature that completes the formation of the Vedic corpus of sacred texts. The first texts of the Upaniṣads appear around the 8 th century BC. It is difficult to overestimate the importance of the Upaniṣads for the study of the origins of Indian religious and philosophical thought. Leading Indian philosophers developed the ideas of the Upaniṣads, quoted them in their own works, and, starting with Gauḍapāda, wrote their own commentaries on them. They are the first component of the triple canon (prasthānatrayī) of the Vedānta philosophical school. For more than a century, not only in world Indological circles, but also among much wider intellectual circles of various countries, primarily in Europe and North America, there has been a steady interest in the Upaniṣads. The Śvetāśvatara-Upaniṣad is one of the most authoritative and well-known Upaniṣads. It received its high recognition not only in Hindu, but also in scientific circles. And although its studies and translations have a long history, there are still many controversial and unresolved issues. Our publication is intended to renew the existing Ukrainian academic interest in the Upaniṣads, which was interrupted by the Soviet authorities in the 1920s and 1930s, and to draw attention to some still insufficiently researched aspects of the Śvetāśvatara-Upaniṣad. Thus, emphasis is placed on the features of the description of the Highest principle (reality), the soteriological component of the ancient Indian text, on the role played by sages in the Upaniṣad, on the features of text creation.
Sententiae, 2024
The article examines the yogic problematic, which has not yet become the subject of sepa-rate his... more The article examines the yogic problematic, which has not yet become the subject of sepa-rate historical-philosophical research. All cases of using in the second part of the Bhagavata Purana words with the base yoga, other related terms and contexts are analyzed. It was found that the defining and dominant version of yoga in the text is its theistic version (bhakti-yoga), which is obviously a modification of the teachings of such philosophical schools as Vedānta, Sāṁkhya, and Yoga. In those cases in which it may be about yoga other than bhakti, polemical motifs appear in the work. Yogins are depicted as able to establish the necessary communica-tion with other, non-human worlds, realizing at the same time the maximum possible for a per-son, the ultimate (i.e. soteriological) ideal. The Bhāgavata-purāṇa, reports not only about yoga and yogins in earthly conditions, but also about yogic practice in supermundane realities. Yo-ga, according to the Bhāgavata-purāṇa, appears not as a human creation, but as an eternal cos-mic archetype.
Ucrainica Mediaevalia, 2023
Khortytsia: Saint Gregory’s Island or Saint George’s Island? To the story of one mistake
For the ... more Khortytsia: Saint Gregory’s Island or Saint George’s Island? To the story of one mistake
For the first time, the name of the island of Khortytsia appears in the Chapter IX of the treatise “De Administrando Imperio” by the Byzantine emperor Constantine VII Porphyrogenitus (908–959). This is the insulonym “ὀἌγιοςΓρηγόριος”, i.e. “Saint Gregory”. Instead, in the scientific, reference, encyclopedic, popular science, local history and fiction literature published in the Russian Empire, the Soviet Union, the russian federation and independent Ukraine for the period from 1738 to 2022, two names are used: the island of St. Gregory and the island of St. George. At the same time, the last name is found in the works of such authoritative historians and writers as, for example, H. Bayer, M. Hrushevsky, D. Yavornytsky, and M. Hohol (Gogol), I. Bunin. The insulonym of St. George also gives rise to the emergence of new etymologies of the name of the island and corresponding interpretations and concepts. Based on the existing manuscripts and editions of the treatise “De Administrando Imperio”, as well its critical edition, we came to the conclusion that the use of the name of the island of St. George is a regrettable mistake, which was first made by H. Bayer, and which persists to this day. The article also explains what exactly could have caused this mistake and offers a preliminary version, in honor of which saint Constantine VII Porphyrogenitus named the Khortytsia Island.
Keywords:the Khortytsia island, the island of St. Gregory, the island of St. George, Constantine VII Porphyrogenitus, De AdministrandoImperio.
The World of the Orient, 2000
The article deals with the peculiariries of contacts between Ukrainian and Buryat, Kalmyk, Mondol... more The article deals with the peculiariries of contacts between Ukrainian and Buryat, Kalmyk, Mondolian cultures from the 17th to the early 20th century. Thes econtacts are looked at through the prism of acquaintance of Ukraine with Buddhism. The author investigates such notable facts as missionary activities of the Kyiv-Mohyla Academy graduates in Buryatia and Mongolia (for instance, F. Leschins'kyi, early 18th century), the stay of Buddhists in Ukraine (for instance, the Kalmyks - from the second half of the 17th to the early 20th century or A. Dorzhyev - in the early 20th century), appearence of conscious interest in Buddhism among the Ukrainians (for instance, M. Voloshyn and his interest in Buryat Buddhism in the early 20th century).
НАУКОВІ ЗАПИСКИ НаУКМА. Том 115. Філософія та релігієзнавство, 2011
The article examines reasons that caused scientific interest Kharkov professor-indologist P. Ritt... more The article examines reasons that caused scientific interest Kharkov professor-indologist P. Ritter
(1872–1939) to Katha Upanishad and led to the Ukrainian translation of the prominent monument of ancient
Indian culture
Multiversum. Philosophical almanac., 2022
The article considers each case of using words with the stem ‘yoga’, as well as other yogic vocab... more The article considers each case of using words with the stem ‘yoga’, as well as other yogic vocabulary found in the first part of the Bhāgavata Purāṇa. In total, there are the following ten words: yoga, bhaktiyoga, yogin, yogeśvara, mahāyogin, kuyogin, yoganidrā, kriyāyogа, viyoga and yama. They are used 30 times altogether. This vocabulary forms not only the yoga glossary of the Bhāgavata Purāṇa, but also the Vaiṣṇava understanding of yogic teaching. The analysis of these terms takes into account several contexts, in particular: compositional, linguistic, religious and philosophical, and statistical. It has been found out that the whole vocabulary is somehow subordinated to the semantic vertical yogeśvara → mahāyogin → yogin and in various ways forms the Vaiṣṇava understanding of yoga, i.e. bhakti-yoga. The last is believed to be a human response to the challenges of the Highest reality (Heaven). This semantic vertical is conceived of as set by the Lord, who in the Bhāgavata Purāṇa appears under various names, including Viṣṇu, Kṛṣṇa, Adhokṣaja, as well as Yogeśvara, and Mahāyogin. Extraordinary people, who are called mahāyogins (Śukadeva Gosvāmī), and also yogins (Vyāsa, Śukadeva Gosvāmī, nameless yogins), are able to accept the challenge of Heaven. They are those who can achieve the highest goal of human life; they practice bhaktiyoga. The context of bhaktiyoga is present in most cases of the word yoga, and in all cases of the words yoganidra, kriyayoga, viyoga, as well as other friendly vocabulary (for example, seva), whereas the word yama does not apply to bhaktiyoga. The use of the rare word kuyogin reflects the fact that bad yogins are also mentioned in the text. The term yoga might be also considered to be a gender marker, as the yogins are exclusively men in the first part. The compositional peculiarities of the use of this yogic vocabulary include the fact that the first part begins and ends with chapters containing terms which are derived from the stem yoga (Is this some kind of semantic framing?). Moreover, the first chapter ends with the śloka, that contains the important word yogeśvara (Is it a kind of summarizing semantic marker?).
Межі релігійного і природного: різноманітність традицій та інтерпретацій: зб. наук. ст. / За ред. В.В, Щепанського і М.М. Карпіцького. Рівне., 2021
Contemporary human interaction with the space of the island of Khortytsia
(on the examples of sev... more Contemporary human interaction with the space of the island of Khortytsia
(on the examples of several objects)
The legendary island of Khortytsia, which is currently located in the middle of the city of Zaporizhyzhia, has been considered Khortytsia National Reserve for the last 55 years. During the years of independence (since 1991), changes in the Khortytsia landscape and people’s perception of them have acquired new specifics and dynamics. Hierotopization and memorialization are at the center of the process of rethinking of the Khortytsia space. The mentioned process has been mainly conducted in two directions: 1) museum and historical and 2) religious and confessional. But there is also another, the third direction, which can be called spontaneous non-confessional, and non-institutional. Unlike the first two directions, the latter has neither been known before nor paid attention enough to be described and studied. However, this third direction is also characterized by both hierotopization and memorialization.
The article deals with the third direction. For the most part, it mainly concentrates on human interaction with nature on the island of Khortytsia, including such natural objects as single stones, groups of stones, rocks (usually granite), as well as single trees or groups of trees (usually oaks). I suggest considering the three objects that were found. These are: 1) a painted boulder like an Easter egg, 2) a memorial plaque on a rock and 3) a labyrinth. The article provides a detailed analysis of them.
The three objects are located in the rocky northeastern part of the island, which is best studied archaeologically. There are also some other places of interest in this part of the island, such as megalithic monuments of the Bronze Age, a Scythian settlement, a Cossack winter-camp, earthen burials, burial mounds (kurgans), and a complex of black stones with probable petroglyphs. Memorial, historical and museum sites are also concentrated in this part of the island, for instance, Taras Shevchenko memorial path (2005); Museum of the History of the Zaporozhian Cossacks (1983); a number of memorial plaques; a mound built during the construction of Museum of the History of the Zaporozhian Cossacks (1974), on which a wooden cross was erected during the years of independence (1992) and later the highest flagpole with the State Flag of Ukraine (2011); historical and cultural complex “Zaporozhian Sich” with the Orthodox Church of the Intercession of the Blessed Virgin (2009) in which public worship are held periodically; Northern cemetery that appeared in the 20th century.
From the coastal slopes in this part of the island, one can enjoy breathtaking views of the Dnieper and rocky islands, as well as left and right banks of the river. Despite the destructive changes in the landscape that took place on Khortytsia in the 20th century, the level of attractiveness here remains quite noticeable today, evoking elevation, admiration, inspiration etc. Among their possible factors are visual and acoustic effects as well as the geological effect of the Ukrainian Crystalline Shield.
Therefore, it is not surprising that this northeastern rocky part of the island (its symbolic head) is today a kind of a sacred center of Khortytsia, not only sacred but also memorial, historical and cultural, museum, tourist and more.
It is important for our study that the island of Khortytsia has always been non-urban with minimal and balanced anthropogenic influences until the 20th century. This can be said about the most part of its space, although formally the island is a part of Zaporizhzhia city (territorially, it is the part of the Voznesenivskyi district of the city) and contains some elements inherent in the urban infrastructure. The creation of the Khortytsia National Reserve has fixed the secular understanding of the special sacred and memorial status of the natural Khortytsia space de jure, de facto this status was given to the island a long time ago. The activity of the reserve, as protective, research, and educational institution, is largely directed to the memorial (and/or crypto-religious?) area, and often contributing to the further hierotopization of the Khortytsia space. It is likely that without the contribution of Khortytsia National Reserve, made in the years of independence, the degree of understanding of the island as a sacred and national shrine would have been different and not so significant.
Signs of the presence and activity of representatives of the non-religious and non-institutional direction сan be seen both at archeological and museified sites, not only in the north-east but also at natural sites in different parts of the island Khortytsia.
The objects we discuss in the article are characterized by maximum anonymity. That is, despite the fact that they all appeared in independent Ukraine, i.e. they are relatively recently (literally, appeared before our eyes), the question of their authorship, as well as their сreation by an individual or group of people, ideological design and motivation, as well as the exact time of creation, often go unanswered. At the same time, these objects, even after their appearance, may have their own dynamics of interaction with humans, i.e. the interaction continues, it has not been interrupted, remaining very often, anonymous. In our opinion, it corresponds at least to the crypto-religious behavior of modern citizen.
While comparing spontaneous and non-confessional objects with the other sacred objects on the island of Khortytsia (for example, a Christian temple, a Buddhist stupa, those museified megalithic monuments which are operating sanctuaries for Slavic native faith communities), not to mention the objects of transport, production, social, and other infrastructures present in the Khortytsia National Reserve, it should be noted that they differ in their minimal environmental footprint. This last feature suggests that we are dealing with the tendency of human interaction with the protected area that minimizes the destructive activities of a man by creating specific places that we propose to call places of deep communication. In this case, the outlined specificity reflects the fact that the modern global religious and spiritual (as well as other) human activities move on in the direction of deep ecology.
We consider the proposed study as an initial attempt to capture the spontaneous interaction with the Khortytsia space and hope to draw attention to this important, meaningful and dynamic process.
Adamson, P., & Ganeri, J. (2020). Classical Indian Philosophy: a History of Philosophy Without any Gaps. Oxford: Oxford University Press. Volume 5 // Sententiae 40:2 , 2021
Нариси історії індійської філософії пишуться і видаються в різних країнах світу кілька останніх с... more Нариси історії індійської філософії пишуться і видаються в різних країнах світу кілька останніх століть. За цей час стало очевидно, що підготувати всеосяжну, збалансовану і вичерпну історію індійської філософії (чи індійських філософій) 2 фактично не під силу жодному автору чи навіть окремому авторському колективу. Тому, на нашу думку, оглядові власне рецензованої книги мають передувати деякі зауваження. Зокрема, багатотомове енциклопедичне видання «Енциклопедія індійських філософій» (далі-ЕІФ)найяскравіше і найпереконливіше підтвердження висловленої тези. Цей унікальний проект у 1970-х роках започаткував відомий американський індолог й історик індійської філософії Карл Потер (1927 р. н.). ЕІФ покликана створити панорамне уявлення про історію індійської філософії, а точніше, конкретних її даршан (шкіл або течій, піднапрямів) від часу їхнього виникнення до наших днів. Станом на 2019 рік у серії ЕІФ вийшло двадцять п'ять фундаментальних томів, але проект ще не завершений [Potter 2019]. Хоча Потер залишається незмінним головним редактором видання, редакторами окремих томів стають ті чи інші фахівці з індійської філософії. І вже редакторський колектив конкретного тому залучає або дослідників окремої школи, напряму, проблематики чи періоду індійської філософії, або їхні праці. У результаті, долученими до видання виявились десятки й десятків відомих фахівців. Томи, з якими ми мали можливість ознайомитись, розпочинаються з передмови й розлогої вступної статті, підготовленої редактором окремого тому або головним редактором ЕІФ, або ними спільно. Основну частину кожного енциклопедичного тому становить публікація переважно фрагментів раніше перекладених і виданих праць відо-© Ю. Завгородній, 2021 1 Висловлюю щиру вдячність за дружню допомогу під час роботи над текстом Олені Луцишиній (Лодзь-Варшава), Сергію Пахомову (Санкт-Петербург), Олені Огнєвій (Луцьк-Київ), Анастасії Стрелковій (Київ). 2 Під індійською філософією ми розуміємо ті філософські традиції (школи), які виникли на території Індії, тобто індуїстську, буддистську, джайнську та сикхську, і вважаються дгармічними.
Shìdnij svìt, 2020
This publication presents the Ukrainian translation of the article “Eastern Wisdom and Western Kn... more This publication presents the Ukrainian translation of the article “Eastern Wisdom and Western Knowledge” (1943) written by well-known researcher of Indian thought, metaphysician, historian of Indian art, traditionalist thinker Ananda Kentish Muthu Coomaraswamy (1877–1947).
In this article, published in an academic journal “Isis”, A. Coomaraswamy appears as not only a
bright exponent of the ideas of traditionalism, but also an ardent supporter and even a follower of
Rene Guenon. It contains a lot of significant, rich content and little-known materials and facts, in
particular, we learn about the lifetime publications of fragments of Guénon’s works in India as well
as about the reactions of Roman Catholics to Guénon’s works in the late 1930s and early 1940s.
The translation of Ananda Coomaraswamy’s article “Eastern Wisdom and Western Knowledge” into the Ukrainian language has been carried out for the first time. Thus, acquaintance with
Coomaraswamy’s works in Ukraine will be continued.
Таинственная Беларусь: материалы конференции, 2020
Handbook of Hinduism in Europe. Vol. 2. Hindu Presence in European Countries, 2020
An issue of the journal of the Association for the Study of Esotericism and Mysticism (ASEM)., 2020
The World of the Orient (Shìdnij svìt), 2020
This article can be joined to the existing explorations of Friedrich Nietzsche’s interest in the
... more This article can be joined to the existing explorations of Friedrich Nietzsche’s interest in the
religious and philosophical thought of India as a philosophical and nonacademic version of
Orientalism. The peculiarity of the article is the analysis of Nietzsche’s indological vocabulary. Five
of his works are taken into account. These are the following works: “Beyond Good and Evil: Pre�
lude to a Philosophy of the Future”, “On the Genealogy of Morality: A Polemic”, “Twilight of the
Idols, or How to Philosophize with a Hammer”, “The Antichrist” and “Ecce Homo: How One Be�
comes What One Is”. We found thirty words including proper names that are used 120 times. The
most frequent among them are the following: caṇḍāla – used 24 times, Buddhism – used 16 times,
Mānava-dharma-śāstra (“The Laws of Manu”) – used 11 times, and Buddha – used 10 times.
The main part of the article consists of Nietzsche’s indological vocabulary (as a separate table)
and three other sections. The first deals with Nietzsche’s understanding of India, Indian and Indians.
Such Vedic and Hindu concepts as ārya, Veda, Mānava-dharma-śāstra, caṇḍāla, śūdra, Brahman,
manas, prāṇa, Sāṃkhya, Śaṅkara, Vedānta, Viśvamitra and others are analyzed in the second sec�
tion. And finally, Buddha, Buddhism, Buddhist, nirvāṇa, Rāhula are discussed in the third section.
The analysis of Nietzsche’s indological vocabulary showed that the way the German philoso�
pher referred to Indian religious and philosophical thought is characterized by heterogeneity,
ranging from typical, limited and erroneous knowledge (e.g. his India was exceptionally ancient,
Advaita-Vedānta dominated among the other Vedānta sub-schools) to an innovative one (e.g. his
prediction of European Buddhism, bold language experiments with Sanskrit). In that case Nietz�
sche’s understanding of Indian religious and philosophical thought outstripped his time, expand�
ing beyond the existing intellectual horizons and attracting the next generations with its mysterious
magnetism.
Keywords: Brahman, Buddhism, caṇḍāla, Deussen, India, Indian Philosophy (thought, vocabu�
lary), insight, Jacolliot, Mānava-dharma-śāstra, Nietzsche, nothingness, Orientalism, prāṇa, Sāṃkhya, Schopenhauer, Vedānta, visionary
Криза сучасного світу, 2020
Давньоруське любомудріє: тексти і контексти. Київ , 2006
Збірник наукових праць науково-дослідного інституту українознавства. Київ, 2007
Краєзнавство, 2017
Мініатюра про людей та любов до великого каміння Вкотре пересвідчуюсь, що у подорожах обтяжливе і... more Мініатюра про людей та любов до великого каміння Вкотре пересвідчуюсь, що у подорожах обтяжливе і беззмістовне буденне, наче кудись зникає. Натомість, невідомо звідки з'являється відчуття чудесного, а події набувають символічного значення. Розпорошені смисли несподівано концентруються, створюючи важливі і змістовні візерунки. У результаті -мимоволі, повільно, але невпинно помічаєш, як потрапляєш під магічний вплив зосереджених у часі та у просторі справжніх подій.
Практична філософія, 2002
// Психотехники и измененные состояния сознания. Сб. материалов Четвертой всероссийской научной конференции с международным участием (8–10 декабря 2016 г., Санкт-Петербург) / Отв. редактор и составитель С. В. Пахомов. – Санкт-Петербург: Издательство РХГА, 2018. – 232 с. , 2018
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Papers by Yuriy Zavhorodniy
For the first time, the name of the island of Khortytsia appears in the Chapter IX of the treatise “De Administrando Imperio” by the Byzantine emperor Constantine VII Porphyrogenitus (908–959). This is the insulonym “ὀἌγιοςΓρηγόριος”, i.e. “Saint Gregory”. Instead, in the scientific, reference, encyclopedic, popular science, local history and fiction literature published in the Russian Empire, the Soviet Union, the russian federation and independent Ukraine for the period from 1738 to 2022, two names are used: the island of St. Gregory and the island of St. George. At the same time, the last name is found in the works of such authoritative historians and writers as, for example, H. Bayer, M. Hrushevsky, D. Yavornytsky, and M. Hohol (Gogol), I. Bunin. The insulonym of St. George also gives rise to the emergence of new etymologies of the name of the island and corresponding interpretations and concepts. Based on the existing manuscripts and editions of the treatise “De Administrando Imperio”, as well its critical edition, we came to the conclusion that the use of the name of the island of St. George is a regrettable mistake, which was first made by H. Bayer, and which persists to this day. The article also explains what exactly could have caused this mistake and offers a preliminary version, in honor of which saint Constantine VII Porphyrogenitus named the Khortytsia Island.
Keywords:the Khortytsia island, the island of St. Gregory, the island of St. George, Constantine VII Porphyrogenitus, De AdministrandoImperio.
(1872–1939) to Katha Upanishad and led to the Ukrainian translation of the prominent monument of ancient
Indian culture
(on the examples of several objects)
The legendary island of Khortytsia, which is currently located in the middle of the city of Zaporizhyzhia, has been considered Khortytsia National Reserve for the last 55 years. During the years of independence (since 1991), changes in the Khortytsia landscape and people’s perception of them have acquired new specifics and dynamics. Hierotopization and memorialization are at the center of the process of rethinking of the Khortytsia space. The mentioned process has been mainly conducted in two directions: 1) museum and historical and 2) religious and confessional. But there is also another, the third direction, which can be called spontaneous non-confessional, and non-institutional. Unlike the first two directions, the latter has neither been known before nor paid attention enough to be described and studied. However, this third direction is also characterized by both hierotopization and memorialization.
The article deals with the third direction. For the most part, it mainly concentrates on human interaction with nature on the island of Khortytsia, including such natural objects as single stones, groups of stones, rocks (usually granite), as well as single trees or groups of trees (usually oaks). I suggest considering the three objects that were found. These are: 1) a painted boulder like an Easter egg, 2) a memorial plaque on a rock and 3) a labyrinth. The article provides a detailed analysis of them.
The three objects are located in the rocky northeastern part of the island, which is best studied archaeologically. There are also some other places of interest in this part of the island, such as megalithic monuments of the Bronze Age, a Scythian settlement, a Cossack winter-camp, earthen burials, burial mounds (kurgans), and a complex of black stones with probable petroglyphs. Memorial, historical and museum sites are also concentrated in this part of the island, for instance, Taras Shevchenko memorial path (2005); Museum of the History of the Zaporozhian Cossacks (1983); a number of memorial plaques; a mound built during the construction of Museum of the History of the Zaporozhian Cossacks (1974), on which a wooden cross was erected during the years of independence (1992) and later the highest flagpole with the State Flag of Ukraine (2011); historical and cultural complex “Zaporozhian Sich” with the Orthodox Church of the Intercession of the Blessed Virgin (2009) in which public worship are held periodically; Northern cemetery that appeared in the 20th century.
From the coastal slopes in this part of the island, one can enjoy breathtaking views of the Dnieper and rocky islands, as well as left and right banks of the river. Despite the destructive changes in the landscape that took place on Khortytsia in the 20th century, the level of attractiveness here remains quite noticeable today, evoking elevation, admiration, inspiration etc. Among their possible factors are visual and acoustic effects as well as the geological effect of the Ukrainian Crystalline Shield.
Therefore, it is not surprising that this northeastern rocky part of the island (its symbolic head) is today a kind of a sacred center of Khortytsia, not only sacred but also memorial, historical and cultural, museum, tourist and more.
It is important for our study that the island of Khortytsia has always been non-urban with minimal and balanced anthropogenic influences until the 20th century. This can be said about the most part of its space, although formally the island is a part of Zaporizhzhia city (territorially, it is the part of the Voznesenivskyi district of the city) and contains some elements inherent in the urban infrastructure. The creation of the Khortytsia National Reserve has fixed the secular understanding of the special sacred and memorial status of the natural Khortytsia space de jure, de facto this status was given to the island a long time ago. The activity of the reserve, as protective, research, and educational institution, is largely directed to the memorial (and/or crypto-religious?) area, and often contributing to the further hierotopization of the Khortytsia space. It is likely that without the contribution of Khortytsia National Reserve, made in the years of independence, the degree of understanding of the island as a sacred and national shrine would have been different and not so significant.
Signs of the presence and activity of representatives of the non-religious and non-institutional direction сan be seen both at archeological and museified sites, not only in the north-east but also at natural sites in different parts of the island Khortytsia.
The objects we discuss in the article are characterized by maximum anonymity. That is, despite the fact that they all appeared in independent Ukraine, i.e. they are relatively recently (literally, appeared before our eyes), the question of their authorship, as well as their сreation by an individual or group of people, ideological design and motivation, as well as the exact time of creation, often go unanswered. At the same time, these objects, even after their appearance, may have their own dynamics of interaction with humans, i.e. the interaction continues, it has not been interrupted, remaining very often, anonymous. In our opinion, it corresponds at least to the crypto-religious behavior of modern citizen.
While comparing spontaneous and non-confessional objects with the other sacred objects on the island of Khortytsia (for example, a Christian temple, a Buddhist stupa, those museified megalithic monuments which are operating sanctuaries for Slavic native faith communities), not to mention the objects of transport, production, social, and other infrastructures present in the Khortytsia National Reserve, it should be noted that they differ in their minimal environmental footprint. This last feature suggests that we are dealing with the tendency of human interaction with the protected area that minimizes the destructive activities of a man by creating specific places that we propose to call places of deep communication. In this case, the outlined specificity reflects the fact that the modern global religious and spiritual (as well as other) human activities move on in the direction of deep ecology.
We consider the proposed study as an initial attempt to capture the spontaneous interaction with the Khortytsia space and hope to draw attention to this important, meaningful and dynamic process.
In this article, published in an academic journal “Isis”, A. Coomaraswamy appears as not only a
bright exponent of the ideas of traditionalism, but also an ardent supporter and even a follower of
Rene Guenon. It contains a lot of significant, rich content and little-known materials and facts, in
particular, we learn about the lifetime publications of fragments of Guénon’s works in India as well
as about the reactions of Roman Catholics to Guénon’s works in the late 1930s and early 1940s.
The translation of Ananda Coomaraswamy’s article “Eastern Wisdom and Western Knowledge” into the Ukrainian language has been carried out for the first time. Thus, acquaintance with
Coomaraswamy’s works in Ukraine will be continued.
religious and philosophical thought of India as a philosophical and nonacademic version of
Orientalism. The peculiarity of the article is the analysis of Nietzsche’s indological vocabulary. Five
of his works are taken into account. These are the following works: “Beyond Good and Evil: Pre�
lude to a Philosophy of the Future”, “On the Genealogy of Morality: A Polemic”, “Twilight of the
Idols, or How to Philosophize with a Hammer”, “The Antichrist” and “Ecce Homo: How One Be�
comes What One Is”. We found thirty words including proper names that are used 120 times. The
most frequent among them are the following: caṇḍāla – used 24 times, Buddhism – used 16 times,
Mānava-dharma-śāstra (“The Laws of Manu”) – used 11 times, and Buddha – used 10 times.
The main part of the article consists of Nietzsche’s indological vocabulary (as a separate table)
and three other sections. The first deals with Nietzsche’s understanding of India, Indian and Indians.
Such Vedic and Hindu concepts as ārya, Veda, Mānava-dharma-śāstra, caṇḍāla, śūdra, Brahman,
manas, prāṇa, Sāṃkhya, Śaṅkara, Vedānta, Viśvamitra and others are analyzed in the second sec�
tion. And finally, Buddha, Buddhism, Buddhist, nirvāṇa, Rāhula are discussed in the third section.
The analysis of Nietzsche’s indological vocabulary showed that the way the German philoso�
pher referred to Indian religious and philosophical thought is characterized by heterogeneity,
ranging from typical, limited and erroneous knowledge (e.g. his India was exceptionally ancient,
Advaita-Vedānta dominated among the other Vedānta sub-schools) to an innovative one (e.g. his
prediction of European Buddhism, bold language experiments with Sanskrit). In that case Nietz�
sche’s understanding of Indian religious and philosophical thought outstripped his time, expand�
ing beyond the existing intellectual horizons and attracting the next generations with its mysterious
magnetism.
Keywords: Brahman, Buddhism, caṇḍāla, Deussen, India, Indian Philosophy (thought, vocabu�
lary), insight, Jacolliot, Mānava-dharma-śāstra, Nietzsche, nothingness, Orientalism, prāṇa, Sāṃkhya, Schopenhauer, Vedānta, visionary
For the first time, the name of the island of Khortytsia appears in the Chapter IX of the treatise “De Administrando Imperio” by the Byzantine emperor Constantine VII Porphyrogenitus (908–959). This is the insulonym “ὀἌγιοςΓρηγόριος”, i.e. “Saint Gregory”. Instead, in the scientific, reference, encyclopedic, popular science, local history and fiction literature published in the Russian Empire, the Soviet Union, the russian federation and independent Ukraine for the period from 1738 to 2022, two names are used: the island of St. Gregory and the island of St. George. At the same time, the last name is found in the works of such authoritative historians and writers as, for example, H. Bayer, M. Hrushevsky, D. Yavornytsky, and M. Hohol (Gogol), I. Bunin. The insulonym of St. George also gives rise to the emergence of new etymologies of the name of the island and corresponding interpretations and concepts. Based on the existing manuscripts and editions of the treatise “De Administrando Imperio”, as well its critical edition, we came to the conclusion that the use of the name of the island of St. George is a regrettable mistake, which was first made by H. Bayer, and which persists to this day. The article also explains what exactly could have caused this mistake and offers a preliminary version, in honor of which saint Constantine VII Porphyrogenitus named the Khortytsia Island.
Keywords:the Khortytsia island, the island of St. Gregory, the island of St. George, Constantine VII Porphyrogenitus, De AdministrandoImperio.
(1872–1939) to Katha Upanishad and led to the Ukrainian translation of the prominent monument of ancient
Indian culture
(on the examples of several objects)
The legendary island of Khortytsia, which is currently located in the middle of the city of Zaporizhyzhia, has been considered Khortytsia National Reserve for the last 55 years. During the years of independence (since 1991), changes in the Khortytsia landscape and people’s perception of them have acquired new specifics and dynamics. Hierotopization and memorialization are at the center of the process of rethinking of the Khortytsia space. The mentioned process has been mainly conducted in two directions: 1) museum and historical and 2) religious and confessional. But there is also another, the third direction, which can be called spontaneous non-confessional, and non-institutional. Unlike the first two directions, the latter has neither been known before nor paid attention enough to be described and studied. However, this third direction is also characterized by both hierotopization and memorialization.
The article deals with the third direction. For the most part, it mainly concentrates on human interaction with nature on the island of Khortytsia, including such natural objects as single stones, groups of stones, rocks (usually granite), as well as single trees or groups of trees (usually oaks). I suggest considering the three objects that were found. These are: 1) a painted boulder like an Easter egg, 2) a memorial plaque on a rock and 3) a labyrinth. The article provides a detailed analysis of them.
The three objects are located in the rocky northeastern part of the island, which is best studied archaeologically. There are also some other places of interest in this part of the island, such as megalithic monuments of the Bronze Age, a Scythian settlement, a Cossack winter-camp, earthen burials, burial mounds (kurgans), and a complex of black stones with probable petroglyphs. Memorial, historical and museum sites are also concentrated in this part of the island, for instance, Taras Shevchenko memorial path (2005); Museum of the History of the Zaporozhian Cossacks (1983); a number of memorial plaques; a mound built during the construction of Museum of the History of the Zaporozhian Cossacks (1974), on which a wooden cross was erected during the years of independence (1992) and later the highest flagpole with the State Flag of Ukraine (2011); historical and cultural complex “Zaporozhian Sich” with the Orthodox Church of the Intercession of the Blessed Virgin (2009) in which public worship are held periodically; Northern cemetery that appeared in the 20th century.
From the coastal slopes in this part of the island, one can enjoy breathtaking views of the Dnieper and rocky islands, as well as left and right banks of the river. Despite the destructive changes in the landscape that took place on Khortytsia in the 20th century, the level of attractiveness here remains quite noticeable today, evoking elevation, admiration, inspiration etc. Among their possible factors are visual and acoustic effects as well as the geological effect of the Ukrainian Crystalline Shield.
Therefore, it is not surprising that this northeastern rocky part of the island (its symbolic head) is today a kind of a sacred center of Khortytsia, not only sacred but also memorial, historical and cultural, museum, tourist and more.
It is important for our study that the island of Khortytsia has always been non-urban with minimal and balanced anthropogenic influences until the 20th century. This can be said about the most part of its space, although formally the island is a part of Zaporizhzhia city (territorially, it is the part of the Voznesenivskyi district of the city) and contains some elements inherent in the urban infrastructure. The creation of the Khortytsia National Reserve has fixed the secular understanding of the special sacred and memorial status of the natural Khortytsia space de jure, de facto this status was given to the island a long time ago. The activity of the reserve, as protective, research, and educational institution, is largely directed to the memorial (and/or crypto-religious?) area, and often contributing to the further hierotopization of the Khortytsia space. It is likely that without the contribution of Khortytsia National Reserve, made in the years of independence, the degree of understanding of the island as a sacred and national shrine would have been different and not so significant.
Signs of the presence and activity of representatives of the non-religious and non-institutional direction сan be seen both at archeological and museified sites, not only in the north-east but also at natural sites in different parts of the island Khortytsia.
The objects we discuss in the article are characterized by maximum anonymity. That is, despite the fact that they all appeared in independent Ukraine, i.e. they are relatively recently (literally, appeared before our eyes), the question of their authorship, as well as their сreation by an individual or group of people, ideological design and motivation, as well as the exact time of creation, often go unanswered. At the same time, these objects, even after their appearance, may have their own dynamics of interaction with humans, i.e. the interaction continues, it has not been interrupted, remaining very often, anonymous. In our opinion, it corresponds at least to the crypto-religious behavior of modern citizen.
While comparing spontaneous and non-confessional objects with the other sacred objects on the island of Khortytsia (for example, a Christian temple, a Buddhist stupa, those museified megalithic monuments which are operating sanctuaries for Slavic native faith communities), not to mention the objects of transport, production, social, and other infrastructures present in the Khortytsia National Reserve, it should be noted that they differ in their minimal environmental footprint. This last feature suggests that we are dealing with the tendency of human interaction with the protected area that minimizes the destructive activities of a man by creating specific places that we propose to call places of deep communication. In this case, the outlined specificity reflects the fact that the modern global religious and spiritual (as well as other) human activities move on in the direction of deep ecology.
We consider the proposed study as an initial attempt to capture the spontaneous interaction with the Khortytsia space and hope to draw attention to this important, meaningful and dynamic process.
In this article, published in an academic journal “Isis”, A. Coomaraswamy appears as not only a
bright exponent of the ideas of traditionalism, but also an ardent supporter and even a follower of
Rene Guenon. It contains a lot of significant, rich content and little-known materials and facts, in
particular, we learn about the lifetime publications of fragments of Guénon’s works in India as well
as about the reactions of Roman Catholics to Guénon’s works in the late 1930s and early 1940s.
The translation of Ananda Coomaraswamy’s article “Eastern Wisdom and Western Knowledge” into the Ukrainian language has been carried out for the first time. Thus, acquaintance with
Coomaraswamy’s works in Ukraine will be continued.
religious and philosophical thought of India as a philosophical and nonacademic version of
Orientalism. The peculiarity of the article is the analysis of Nietzsche’s indological vocabulary. Five
of his works are taken into account. These are the following works: “Beyond Good and Evil: Pre�
lude to a Philosophy of the Future”, “On the Genealogy of Morality: A Polemic”, “Twilight of the
Idols, or How to Philosophize with a Hammer”, “The Antichrist” and “Ecce Homo: How One Be�
comes What One Is”. We found thirty words including proper names that are used 120 times. The
most frequent among them are the following: caṇḍāla – used 24 times, Buddhism – used 16 times,
Mānava-dharma-śāstra (“The Laws of Manu”) – used 11 times, and Buddha – used 10 times.
The main part of the article consists of Nietzsche’s indological vocabulary (as a separate table)
and three other sections. The first deals with Nietzsche’s understanding of India, Indian and Indians.
Such Vedic and Hindu concepts as ārya, Veda, Mānava-dharma-śāstra, caṇḍāla, śūdra, Brahman,
manas, prāṇa, Sāṃkhya, Śaṅkara, Vedānta, Viśvamitra and others are analyzed in the second sec�
tion. And finally, Buddha, Buddhism, Buddhist, nirvāṇa, Rāhula are discussed in the third section.
The analysis of Nietzsche’s indological vocabulary showed that the way the German philoso�
pher referred to Indian religious and philosophical thought is characterized by heterogeneity,
ranging from typical, limited and erroneous knowledge (e.g. his India was exceptionally ancient,
Advaita-Vedānta dominated among the other Vedānta sub-schools) to an innovative one (e.g. his
prediction of European Buddhism, bold language experiments with Sanskrit). In that case Nietz�
sche’s understanding of Indian religious and philosophical thought outstripped his time, expand�
ing beyond the existing intellectual horizons and attracting the next generations with its mysterious
magnetism.
Keywords: Brahman, Buddhism, caṇḍāla, Deussen, India, Indian Philosophy (thought, vocabu�
lary), insight, Jacolliot, Mānava-dharma-śāstra, Nietzsche, nothingness, Orientalism, prāṇa, Sāṃkhya, Schopenhauer, Vedānta, visionary
джерела. Вона розкриває основні принципи й елементи джайнізму та пояснює
його ключові доктрини. Тут викладено засади джайнської етики, розказано
історію джайнізму в різних регіонах Індії, наголошено важливість внеску джайнізму в індійську культуру.
До основного тексту доктор Санґаве додає словник найуживаніших у джайнізмі філософських і технічних термінів, а також вибрану бібліографію англомовних досліджень, присвячених джайнському вченню та культурі.
Сподіваємося, книга буде корисною як науковцям, так і всім охочим коректно і належним чином зрозуміти різні аспекти джайнізму.