The Birla Mandir project by Marta Kudelska
Peter Lang , 2021
The book explores one of the most important problems in Indian philosophical thought: the subject... more The book explores one of the most important problems in Indian philosophical thought: the subject in its particular relation to the world. In what sens deos the subject exist? How does it constitute the world? The analysis hinges on Sanskrit sources, mainly the Upanisadas. However, it goes beyond the question of the subject. The book discusses the concept of how the subject establishes the world, which - in this cognitive perspective - becomes simultaneously recognised and deformed. Overcoming these deformations becomes a specific soteriological path.
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www.peterlang.com/9783631838792
Seria: Bezkresy kultury , 2019
The book is a results of research carried out within the National Science Center project - "Birla... more The book is a results of research carried out within the National Science Center project - "Birla mandir - modern Hindu temple complexes as an example of modernization by going back to tradition" (2014-2018) [UMO-2013/09/B/HS1/02005].The research work, aimed at collecting documentation about the temples and conducting a preliminary analysis, included 19 temple complexes founded from scratch by the Birla family from the 1930s until the 1990s. Among them we may enumerate the best known and the most recognizable - for example, Shri Lakshmi Narayan in New Delhi - as well as smaller shrines, which are more local in character such as Rama Mandir in Akola (Maharashtra). All of them were visited during three fieldwork trips, and many studies were made in order to establish the most important issues relating to the origin and idea of a modern temple in the national context in pre-independence India. The authors thus posit that the Birla Mandirs are a specific conveyor of a message not only religious, but with a significance that permeates other layers of social and political discourse. This message may have a bearing on the socio-political thought of independent India as it was supported by the creation and propagation of ideas related to identity and a national art. It was thus important to identify the basic strategies and means of communication used in the whole Birla project - whether and how the temples represent hierarchical Hindu inclusivism which, although it considers all religions as equal, treats Hinduism in a unique way, as the most perfect form of religion. Therefore, it was also important to examine whether the temples and the religious activities undertaken in them apply Eric Hobsbawm’s concept of "inventing" tradition, and whether traditions created (or ‘modernized’) in contemporary times are a way to increasing the attractiveness of the message that flows from the Hindu temple to society. Since Birla temples have not yet undergone a comprehensive academic study that looks at all aspects of the Birla project as a highly coherent enterprise, it was one of the authors' main objectives to gather the most detailed photographic material documenting the architectural compositions and the iconographic program. Also, an important element of the field research were interviews with temple management and priests, complementing information on the history of the temple and its founders. In some temples, it was also possible to hold conversations with the visitors. In order to support the main hypothesis, the authors defined the Birla project as foundations for the spiritual and political power of modern India through a new reading of Indian tradition, in line with the challenges of the 20th century and using the medium of a modern Hindu temple. The narrative and message employed in the Birla Mandirs are built on a traditional Indian story, where attention is mostly focused on śruti, smṛti, or the later hagiographies and teachings of eminent leaders, rulers, saints and spiritual teachers. Thus, the purpose of the book is not to critically analyse the narrative expressed in and via the Birla Mandirs, but to reconstruct its axial motifs, taking into account that the message of the founders was comprehensively simplified, and that the visitors to the temples, which are increasingly treated as living museums or galleries rather than temples of worship, have the chance to become acquainted with the overall vision, without penetrating the individual ideas or ideologies that constitute it. The book consists of two main parts. The first - "Assumptions, objectives and scope of research" - is introductory in nature. In Chapters 1-3 the temples are presented and characterized along with their classification and the main idea guiding their founders is given, set in the broader context of the history and shaping of the idea of charity in India together with the ideological context and sources of inspiration. This part of the book (Chapter 4) also contains an analysis of the concept of Indian national art - its genesis, development, character, meaning - thereby determining the main line of interpretation of the examined temples. The second part of the book - "Analysis of the program - selected issues" - is devoted entirely to an analysis of selected themes appearing in the program of the Birla Mandirs. Starting with a general set of characters and scenes in the temples décor (Chapter 5), it subsequently presents the upanishad themes (Chapter 6), the interpretation of basic Hindu values through Gītā (Chapter 7) and some specific thinkers, philosophers, religious leaders or ascetics (Chapter 8). The struggle for the defence and maintenance of Hindu/Ārya dharma is dealt with in the following part (Chapter 9), complemented by an analysis of a woman’s place in the ārya tradition (Chapter 10), and the role and meaning of elements of the Buddhist tradition in the temples (Chapter 11). In the concluding chapter (12), the authors reveal the temples as a kind of "cultural media" whose aim - apart from their obvious cult function - was to create a new, conscious Hindu identity by inventing a tradition or building a collective memory that refers to the past but at the same time meets the requirements of contemporary times. The text, in specially designated places, also features some additional information that is relevant for understanding the reasoning presented throughout the book - these include definitions of the key terms used, as well as short profiles of the characters who were important for the Birla Mandir project. The overall analysis is supplemented by tables: a genealogical tree of the Birla family, a chronological list of temples along with some basic information about them and a list of all the deities and figures appearing in the Birla Mandir decorations.
Powyższy problem jest przedstawiony na przykładzie wybranych kanonicznych Upaniszad. Punktem wyjś... more Powyższy problem jest przedstawiony na przykładzie wybranych kanonicznych Upaniszad. Punktem wyjścia analizy jest fragment z upaniszady Mundaka (2.2.8): " ujrzano go [brahma-na], w tym co wyższe (para) i w tym, co (niższe) ". I właśnie potraktowanie łącznie absolutnego i względnego wymiaru rzeczywistości – co jest niezwykle rzadkie w tekstach kanonu – wymaga według mnie dogłębnej analizy. W badanych tekstach wymiary rzeczywistości para/apara są ściśle skorelowane ze stanami świadomości, w których są doświadczane. Prezentowane rozważania zatem również dotyczą tego, czy wszyscy praktykujący jogę zawsze mówili o doświadczeniach czterech stanów świadomości. Przedstawiam, jakimi terminami w tekście denotowane są wymiary para i apara, i czy tekst nie wskazuje jednak na ich hierarchię, a jeżeli tak, to w jakich kontekstach i ze względu na co. Odwołuję się do tych Upaniszad kanonu, które przynależą do linii Atharwa-wedy, czyli do Praśny, Mundaki i Mandukji.
POLITYKA. POMOCNIK HISTORYCZNY, 2017
W XIX w., gdy coraz silniej dochodziły do głosu ruchy niepodległościowe, ale także po odzyskaniu ... more W XIX w., gdy coraz silniej dochodziły do głosu ruchy niepodległościowe, ale także po odzyskaniu przez Indie niepodległości w 1947 r., starano się wykreować wartości, które mogłyby stać się podstawą wspólnej hinduskiej tożsamości. Nabrały one kształtów w ramach hinduskiego nacjonalistycznego nurtu polityczno-społecznego.
Ów etnonacjonalizm, jak zwykło się go niekiedy określać, niemal od samego początku posługiwał się wieloma strategiami. Jedną z istotnych stało się tworzenie miejsc, w których byłoby możliwe przeżywanie, a także nasiąkanie wspólnymi hinduskimi ideałami i wartościami. W 1923 r. jeden z ważnych działaczy ruchu Balkriszna Śiwram Muńdźe pisał: „Brakuje w państwie indyjskim wspólnego miejsca spotkań dla wszystkich kast (...), traktowanych na doskonale równych prawach, takiego, jakie muzułmanin ma w swoim masdźit [meczecie] (…) [gdzie muzułmanie] przyswajają poczucie jedności i tożsamości swoich interesów społecznych i religijnych (…).
Badania podjęte w ramach projektu „Birla mandir – współczesne hinduistyczne kompleksy świątynne j... more Badania podjęte w ramach projektu „Birla mandir – współczesne hinduistyczne kompleksy świątynne jako przykład modernizacji przez powrót do tradycji” są nakierowane na fundowane przez rodzinę Birlów świątynie. Celem analiz jest ukazanie kontekstu powstania świątyń oraz zrekonstruowanie i przeanaliowanie kontekstu kulturowo-społecznego przesłania niesionego przez Birla Mandir. W ramach badań przeprowadzono trzy wyjazdy badawcze. Pierwszy z nich (luty/marzec 2014) objął następujące świątynie: Shri Lakshmi Narayan (New Delhi), Shri Lakshmi Narayan (Patna), Krishna / Gita Mandir (Kurukshetra), Saraswati / Sharda Peeth (Pilani), New Vishvanath (Varanasi), Shri Radha Krishna (Kolkata), Renukeshwar Mahadev Mandir (Renukoot)1. W czasie drugiego wyjazdu (styczeń/luty 2015) zebrano materiał w Shri Lakshmi Narayan Mandir (Jaipur), Vivasvan (Surya) Mandir (Gwalior), Shri Lakshmi Narayan Mandir (Bhopal), Vithoba Mandir (Shahad / Mumbai), Venkateshwara Mandir (Hyderabad), Ganesha Mandir /Vikram Vinayak Mandir (Alibaug / Salav), Vishnu Mandir (Nagda), Rama Mandir (Akola). W roku bieżącym odbył się trzeci i zarazem ostatni wyjazd badawczy, w czasie którego udało się zgromadzić bogaty materiał dotyczący trzech świątyń ufundowanych przez członków rodziny Birlów. Były to Shri Lakshmi Mandir oraz Shiva Mandir w Brajrajnagar (Odisha) oraz Bhavatarini Mandir w Amlai (Madhya Pradesh).
Badania prowadzone są w ramach programu „Opus 5” Narodowego Centrum Nauki [UMO-2013/09/B/HS1/02005].
The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking... more The paper aims at tracing the idea of the revival of Indian society and nation in the undertaking of G.D. Birla (1894 -1983) – the most influential representative of the Birla family which members, known as industrial magnates and corporate leaders, contribute since the turn of the 20th century to medicine, education and technological development of India. G.D. Birla’s overall goal, seems to have been the revitalisation and strengthening of Hinduism as “Arya dharma” and interpret it in such a way as to make this the religion as inclusive and universal as possible. One of the Birlas’ activities fully demonstrating these religious ideas is the temple foundation. Thus considering the wide range of areas in which G.D. Birla was involved, the authors have focused on one such project – the Saraswati temple in Pilani and its ideological background. The temple is located in the Birla Institute of Technology & Science campus and dedicated to the Hindu goddess of wisdom and learning. The authors hope that this analysis will succeed in showing how the individual worldview of the founder left its mark on the idea of the whole family’s endeavours, and at the same time give voice to the range of ideas which, although already expressed at the turn of the nineteenth century, are still alive and influential in India today
We wszystkich starożytnych tradycjach, które wykształciły zaawansowane rozważania na temat ostate... more We wszystkich starożytnych tradycjach, które wykształciły zaawansowane rozważania na temat ostatecznej natury rzeczywistości, pojawiał się problem adekwatnego sposobu orzekania o tej rzeczywistości oraz o właściwych sposobach wiodących do jej doświadczenia. Tego typu problemy były zazwyczaj przedstawiane bipolarnie. Czy cała natura rzeczywistości jest dana w doświadczeniu, czy istnieje inny, transcendujący ją wymiar, będący pewnego rodzaju jej warunkiem? Czy to, co dane w doświadczeniu, jest realne czy nie? Czy sam sposób doświadczania rzeczywistości wpływa na jej kształt, czy forma rzeczywistości jest zupełnie niezależna od do-świadczenia? Czy nas sposób orzekania o absolutnej rzeczywistości jest adekwatny do jej natury czy nie? A jeżeli uznamy, iż poza doświadczalną rzeczywistością istnieje transcendentny, doskonalszy od niej wymiar, to czy można doświadczyć transcendencji, będąc w pełni zaangażowanym w świat empiryczny? Czy doświadcza się transcendencji w wyniku ściśle określonych aktywności, czy sam akt poznawczy jest ostatecznie poza jakimkolwiek działaniem? Tego typu rozważania były i są obecne w myśli indyjskiej. Przybrały w niej swój specyficzny wyraz, zależny od kontekstu kulturowego, w jakim się ukształtowały.
Wielu badaczy uważa, że w ostatnich dziesięcioleciach obserwujemy wzmożony kryzys tradycyjnych wa... more Wielu badaczy uważa, że w ostatnich dziesięcioleciach obserwujemy wzmożony kryzys tradycyjnych wartości. Problem ten nie dotyczy wyłącznie tak zwanych krajów wysoko rozwiniętych cywilizacyjnie, ale także tych określanych pejoratywne jako kraje Trzeciego Świata. Ów kryzys wartości przybiera różnorakie formy, wśród nich można jednak wyodrębnić dwie dominujące tendencje. Z jednej strony jest to odchodzenie od uznania wszelkich form religijności i duchowości (w całej jej niedogmatycznej różnorodności) za istotną, konieczną wręcz część życia indywidualnego, a przede wszystkim społecznego i zwrócenie się w stronę i tych wartości sekularnych, które nie potrzebują zapośredniczenia w (różnie definiowanej) transcendencji. Z drugiej zaś, co może wydać się paradoksalne, mamy do czynienia z tendencją odwrotną .
Tematem tekstu jest analiza pojęć: determinizm, wolność, konieczność. Pojęcia te nie są traktowan... more Tematem tekstu jest analiza pojęć: determinizm, wolność, konieczność. Pojęcia te nie są traktowane uniwersalnie, ale tak jak funkcjonują w ortodoksyjnej myśli bramińskiej. Stanowią wtedy podstawę do kształtowania się wykładni filozoficzno-teologicznej sagunicznej wedanty.
In India, the name of the Birla (Biṛlā) family is widely known and commonly associated with the i... more In India, the name of the Birla (Biṛlā) family is widely known and commonly associated with the influential entrepreneurs whose fifth generation now runs extensive and multifarious charity work. The members of the Birla family, beginning with its nestor Seth Shivnarain (1838–1910), since the 19th century have been active participants as well as co-creators of the economic, political, social, cultural and religious life of India. The philanthropic activity of the Birla family focuses on three main areas: 1. popularising education with a particular emphasis on the promotion and development of modern technologies (e.g. the foundation of colleges , schools, scientific institutes as well as granting scholarships or providing financial support for various scientific enterprises) but also the promotion and dissemination of literary masterpieces created and generated in the native languages of India (e.g. subsidising publications , scholarships and awards for outstanding artists); 2. building social welfare (e.g. the foundation of hospitals or various campaigns aimed at eliminating social inequalities); 3. reviving Hindu religiosity/ spirituality (founding as well as financially supporting temples and other objects of a religious character). Initially, the charitable activity of the Birla family was locally based – the aforementioned Seth Shivnarain limited his work almost exclusively to the ¹ We decided to put all names of historical persons and geographic names in the English transcription as they are commonly used in India and in the literature.
Birla mandir – współczesne hinduistyczne kompleksy świątynne jako przykład modernizacji przez pow... more Birla mandir – współczesne hinduistyczne kompleksy świątynne jako przykład modernizacji przez powrót do tradycji 1 STRESZCZENIE Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potenta-tów przemysłowych, którzy wspierają rozwój technologii, medycyny i szkolnictwa. Wśród sponsorowanych przez nich obiektów istotne miejsce zajmują kompleksy świątynne, znane powszechnie pod nazwą " Birla Mandir ". Do tej pory na terenie całych Indii Birlowie ufundowali ich ponad czterdzieści. Świątynie te stanowią nieprzebrane źródło wiedzy na temat współczesnych relacji społeczno-politycznych, zmian kulturowych w Indiach oraz postaw religijnych społeczeństwa. Ze względu na to, że omawiane budowle są umieszcza-ne w konkretnej sytuacji społecznej i politycznej, można przypuszczać, że fundowanie miejsc kultu przez jedną z najbardziej wpływowych rodzin indyjskich może być związane z chęcią umocnienia ich potęgi w narodzie indyjskim (w wymiarze zarówno politycznym, jak i religijnym). Artykuł ukazuje kierunki badań i analiz materiału zebranego w czasie pierwszych badań terenowych w Indiach przeprowadzonych w lutym i marcu 2014 roku.
The article presents the aporias that are found in classical Brahmin philosophical systems when t... more The article presents the aporias that are found in classical Brahmin philosophical systems when their ontological assumptions are confronted with the fundamental metaphysical thesis formulated in the Upanishads. This thesis determines the way in which the absolute being is described: sat ekam advitiyam (existing one only, without a second). The wording considerably resembles Par-menides' description of being. Later European history of philosophy shows various problems that appear in subsequent systems when we attempt to construct a coherent ontological system which includes the Parmenidean concept of being. The account presented is not strictly comparative, and it mostly analyses selected Indian systems. It shows analogous processes of the origination of key metaphysical ideas peculiar to given traditions. It also indicates significantly similar difficulties which are connected with assuming the Parmenidean understanding of absolute being in Europe, as well as the Upanishadic thesis in India.
The article presents the aporias that are found in classical Brahmin
philosophical systems when t... more The article presents the aporias that are found in classical Brahmin
philosophical systems when their ontological assumptions are confronted with the fundamental metaphysical thesis formulated in the Upanishads. This thesis determines the way in which the absolute being is described: sat ekam advitiyam (existing one only, without a second).
The wording considerably resembles Parmenidesʼ description of being.
Later European history of philosophy shows various problems that appear in subsequent systems when we attempt to construct a coherent
ontological system which includes the Parmenidean concept of being.
The account presented is not strictly comparative, and it mostly analyses selected Indian systems. It shows analogous processes of the origination of key metaphysical ideas peculiar to given traditions. It also
indicates significantly similar difficulties which are connected with assuming the Parmenidean understanding of absolute being in Europe,
as well as the Upanishadic thesis in India.
The article is an attempt to look at the changes taking place in India in
the religious and spiri... more The article is an attempt to look at the changes taking place in India in
the religious and spiritual sphere through the prism of the multifaceted
social activity of the Birlas – the founders of the great temple complexes
(commonly known as Birla Mandirs) and one of the most influential Indian
families since the 1920s. The Birlas’ social activity clearly differs from the
traditional Indian philanthropy displayed by other influential Indian families
or social groups mainly due to the very complex and well thought-out
strategy. This, lasting several decades, huge and multi-faceted project refers
to clearly defined cultural, philosophical, religious, anthropological and
social objectives drawn from the ancient yet already redefined and renewed
Hindu tradition. The temple complexes founded by the Birlas, which are
the subject of research and analysis for this paper may be considered as
a distinguishing mark as well as a kind of manifesto of the programme
implemented by the Birla family.
Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potenta-tów pr... more Birlowie to majętna i znana ze swej działalności filantropijnej rodzina indyjskich potenta-tów przemysłowych, którzy wspierają rozwój technologii, medycyny i szkolnictwa. Wśród sponsorowanych przez nich obiektów istotne miejsce zajmują kompleksy świątynne, znane powszechnie pod nazwą " Birla Mandir ". Do tej pory na terenie całych Indii Birlowie ufundowali ich ponad czterdzieści. Świątynie te stanowią nieprzebrane źródło wiedzy na temat współczesnych relacji społeczno-politycznych, zmian kulturowych w Indiach oraz postaw religijnych społeczeństwa. Ze względu na to, że omawiane budowle są umieszcza-ne w konkretnej sytuacji społecznej i politycznej, można przypuszczać, że fundowanie miejsc kultu przez jedną z najbardziej wpływowych rodzin indyjskich może być związane z chęcią umocnienia ich potęgi w narodzie indyjskim (w wymiarze zarówno politycznym, jak i religijnym). Artykuł ukazuje kierunki badań i analiz materiału zebranego w czasie pierwszych badań terenowych w Indiach przeprowadzonych w lutym i marcu 2014 roku.
Papers by Marta Kudelska
Zeszyty Naukowe Uniwersytetu Jagiellońskiego, 2021
Fundraising activity initiated by the Birla family in India resulted in the construction of more ... more Fundraising activity initiated by the Birla family in India resulted in the construction of more than 20 Hindu temples, commonly referred to as the Birla Mandirs. Although they vary in terms of architectural forms and iconographic programs, it seems that one basic, common theme remains: to show reformed Hinduism as the religion that is the pillar of the identity of the people of New India. It is understood as being separate from, but at the same time higher than, the other great religions, while assuring a place within its confines for all of them. It is-as the authors argue in this paperthe practical realization of the thought expressed in the Ṛgveda (I 164.46) and repeatedly referred to in the Birla temples as 'ekam sad viprā bahudhā vadanti', which seems to be the motto of all the foundations of the Birla family.
Cracow Indological Studies, 2004
This book presents an analysis of the foundations organised by the Birla family in India. Several... more This book presents an analysis of the foundations organised by the Birla family in India. Several generations were involved in the renovation and establishment of sanctuaries, temples and other sacral buildings. As a result, between 1933 and 1998, nineteen Birla Mandirs were established, mainly in northern and central India. All the temples have the capacity to surprise with their various decorative motifs, not seen in other places, which – apart from their aesthetic function – above all bear important symbolic content. Therefore, is it possible to treat the Birla Mandirs as a specific medium – the carrier of a particular message that is not only religious, but with a significance that permeates other layers of social and political discourse. This message, as the authors of the book claim, have a bearing on the socio-political thought of India – supported by the creation and propagation of ideas related to identity and a national art. It also conveys the idea of hierarchical Hindu inclusivism which, although considering all religions as equal, treats Hinduism in a unique way – seeing within it the most perfect form of religion, giving man the opportunity to learn the highest truth. The book also examines whether the temples founded by the Birla family and the religious activities undertaken therein apply the concept of “inventing” tradition, and whether traditions created (or “modernised”) in contemporary times are a way of enhancing the appeal of the message conveyed from temple to society.
Diametros, Jun 1, 2013
The article presents the aporias that are found in classical Brahmin philosophical systems when t... more The article presents the aporias that are found in classical Brahmin philosophical systems when their ontological assumptions are confronted with the fundamental metaphysical thesis formulated in the Upanishads. This thesis determines the way in which the absolute being is described: sat ekam advitiyam (existing one only, without a second). The wording considerably resembles Parmenides' description of being. Later European history of philosophy shows various problems that appear in subsequent systems when we attempt to construct a coherent ontological system which includes the Parmenidean concept of being. The account presented is not strictly comparative, and it mostly analyses selected Indian systems. It shows analogous processes of the origination of key metaphysical ideas peculiar to given traditions. It also indicates significantly similar difficulties which are connected with assuming the Parmenidean understanding of absolute being in Europe, as well as the Upanishadic thesis in India.
We have been trying to take advantage of the phenomenological method in order to explicate the cl... more We have been trying to take advantage of the phenomenological method in order to explicate the classical Hindu text and answer the inspiring question of whether the notion of atman-brahman might have any implication for phenomenology. As is widely known, atman-brahman is not only described as a conscious being, but it is said to be a pure consciousness. The latter — treated as pure subjectivity — is an authentic, autotelic being — brahman. “Oncoming” layers or circles of consciousness are equivalent to subsequent stages of reduction. These are the counterparts of particular states, modi of consciousness (awareness). The noemas seem to be real, coherent and active on a given temporal stage until one investigates their nature, until “the systematic, essentialistic eidetic analysis is achieved.” As will be stressed (in this text), the subsequent stages of reduction concern the very object which turns out to be a pure subject — atman. Thus all stages of the “appearing” of the world must be constituted by a conscious subject. The latter intentionally aims at something transcendent, “going” deeper into the very layer of constitution itself. It seems that all acts are anchored into something deeper; one may say that consciousness looks for its “interior,” makes circular movements which eventually lead it to the level where a subject intentionally aims at itself.
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The Birla Mandir project by Marta Kudelska
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www.peterlang.com/9783631838792
Ów etnonacjonalizm, jak zwykło się go niekiedy określać, niemal od samego początku posługiwał się wieloma strategiami. Jedną z istotnych stało się tworzenie miejsc, w których byłoby możliwe przeżywanie, a także nasiąkanie wspólnymi hinduskimi ideałami i wartościami. W 1923 r. jeden z ważnych działaczy ruchu Balkriszna Śiwram Muńdźe pisał: „Brakuje w państwie indyjskim wspólnego miejsca spotkań dla wszystkich kast (...), traktowanych na doskonale równych prawach, takiego, jakie muzułmanin ma w swoim masdźit [meczecie] (…) [gdzie muzułmanie] przyswajają poczucie jedności i tożsamości swoich interesów społecznych i religijnych (…).
Badania prowadzone są w ramach programu „Opus 5” Narodowego Centrum Nauki [UMO-2013/09/B/HS1/02005].
philosophical systems when their ontological assumptions are confronted with the fundamental metaphysical thesis formulated in the Upanishads. This thesis determines the way in which the absolute being is described: sat ekam advitiyam (existing one only, without a second).
The wording considerably resembles Parmenidesʼ description of being.
Later European history of philosophy shows various problems that appear in subsequent systems when we attempt to construct a coherent
ontological system which includes the Parmenidean concept of being.
The account presented is not strictly comparative, and it mostly analyses selected Indian systems. It shows analogous processes of the origination of key metaphysical ideas peculiar to given traditions. It also
indicates significantly similar difficulties which are connected with assuming the Parmenidean understanding of absolute being in Europe,
as well as the Upanishadic thesis in India.
the religious and spiritual sphere through the prism of the multifaceted
social activity of the Birlas – the founders of the great temple complexes
(commonly known as Birla Mandirs) and one of the most influential Indian
families since the 1920s. The Birlas’ social activity clearly differs from the
traditional Indian philanthropy displayed by other influential Indian families
or social groups mainly due to the very complex and well thought-out
strategy. This, lasting several decades, huge and multi-faceted project refers
to clearly defined cultural, philosophical, religious, anthropological and
social objectives drawn from the ancient yet already redefined and renewed
Hindu tradition. The temple complexes founded by the Birlas, which are
the subject of research and analysis for this paper may be considered as
a distinguishing mark as well as a kind of manifesto of the programme
implemented by the Birla family.
Papers by Marta Kudelska
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www.peterlang.com/9783631838792
Ów etnonacjonalizm, jak zwykło się go niekiedy określać, niemal od samego początku posługiwał się wieloma strategiami. Jedną z istotnych stało się tworzenie miejsc, w których byłoby możliwe przeżywanie, a także nasiąkanie wspólnymi hinduskimi ideałami i wartościami. W 1923 r. jeden z ważnych działaczy ruchu Balkriszna Śiwram Muńdźe pisał: „Brakuje w państwie indyjskim wspólnego miejsca spotkań dla wszystkich kast (...), traktowanych na doskonale równych prawach, takiego, jakie muzułmanin ma w swoim masdźit [meczecie] (…) [gdzie muzułmanie] przyswajają poczucie jedności i tożsamości swoich interesów społecznych i religijnych (…).
Badania prowadzone są w ramach programu „Opus 5” Narodowego Centrum Nauki [UMO-2013/09/B/HS1/02005].
philosophical systems when their ontological assumptions are confronted with the fundamental metaphysical thesis formulated in the Upanishads. This thesis determines the way in which the absolute being is described: sat ekam advitiyam (existing one only, without a second).
The wording considerably resembles Parmenidesʼ description of being.
Later European history of philosophy shows various problems that appear in subsequent systems when we attempt to construct a coherent
ontological system which includes the Parmenidean concept of being.
The account presented is not strictly comparative, and it mostly analyses selected Indian systems. It shows analogous processes of the origination of key metaphysical ideas peculiar to given traditions. It also
indicates significantly similar difficulties which are connected with assuming the Parmenidean understanding of absolute being in Europe,
as well as the Upanishadic thesis in India.
the religious and spiritual sphere through the prism of the multifaceted
social activity of the Birlas – the founders of the great temple complexes
(commonly known as Birla Mandirs) and one of the most influential Indian
families since the 1920s. The Birlas’ social activity clearly differs from the
traditional Indian philanthropy displayed by other influential Indian families
or social groups mainly due to the very complex and well thought-out
strategy. This, lasting several decades, huge and multi-faceted project refers
to clearly defined cultural, philosophical, religious, anthropological and
social objectives drawn from the ancient yet already redefined and renewed
Hindu tradition. The temple complexes founded by the Birlas, which are
the subject of research and analysis for this paper may be considered as
a distinguishing mark as well as a kind of manifesto of the programme
implemented by the Birla family.
Order online at:
www.peterlang.com/9783631838792