Modern Hinduism

This draft examines the changing perception of singlehood in India, from a stigmatized symbol to a personal choice. The draft also highlights how singlehood reflects India’s broader social transformation and its ongoing negotiation between collective duty and individual freedom.

This paper presents an analysis of the Thaipusam festival and the worship of Lord Murugan in Malaysia, emphasizing a cultural continuity across geographic and temporal dimensions. It explores the migration of Murugan worship from India to Malaysia and traces its transformation over time. The study begins with an examination of the significance of temples in the Malaysian Hindu community, establishing the cultural and societal context for Thaipusam. It then delves into Kāvaṭi culture that is bound to the temples, Murugan mythology, and the Sanskritization process within this worship tradition. Employing qualitative empirical methods, the research draws on interviews with Malaysian Tamils and textual analysis related to Thaipusam and Murugan. Utilizing the framework of religious discourse, it investigates how individual beliefs, institutional identities, and social dynamics intersect.

Nadchodzą spektakularne zmiany w szkolnictwie wyższym. 19 września 2017 w Centrum Kongresowym ICE w Krakowie, podczas Narodowego Kongresu Nauki, wicepremier, minister nauki i szkolnictwa wyższego Jarosław Gowin przedstawił założenia projektu nowej ustawy Prawo o szkolnictwie wyższym i nauce, tzw. Ustawy 2.0. -To ma być ustawa, która będzie służyła nie nam, politykom, nie kadrze naukowej, nie administracji uczelni, tylko w pierwszej kolejności studentom, ich najlepszemu wykształceniu i przygotowaniu do zderzenia z rynkiem pracy -zapewniał wicepremier podczas obrad Kongresu. Dodał, że powodzenie reformy szkolnictwa wyższego związane jest z gruntowną zmianą systemu finansowania i zarządzania uczelniami. Jak ocenia ten dokument środowisko? Generalnie pozytywnie, choć niektóre założenia wywołują kontrowersje. Nikt chyba jednak nie ma wątpliwości, że nowa ustawa jest bezwzględnie potrzebna. -Środowisko chce lepszych rozwiązań, zarówno strukturalnych, jak i finansowych, które sprostają wyzwaniom XXI wieku -podkreślał rektor UJ prof. Wojciech Nowak. -Jesteśmy gotowi na przyjmowanie zmian, bo zależy nam na poprawie jakości nauczania, na wypracowaniu doskonałości naukowej, na równaniu do najlepszych. Zdaniem rektora UJ ogólny zarys nowej ustawy spełnia oczekiwania środowiska akademickiego, są jednak zapisy wymagające jeszcze dopracowania. Do takich należą, między innymi, kwestia podziału zakresu obowiązków między senatem, rektorem i radą uczelni czy podział uczelni na akademickie i zawodowe. Optymistyczny scenariusz zakłada, że projekt trafi pod obrady rządu w drugiej połowie grudnia, a ustawa wejdzie w życie za rok. O przewidywanych zmianach w ustawie, a także o tematach dyskusji, jakie odbywały się podczas Narodowego Kongresu Nauki w Krakowie, można przeczytać w artykule otwierającym bieżące wydanie "Alma Mater". W numerze ponadto warto zwrócić uwagę na teksty informujące o działalności Kapituły Biznesu Uniwersytetu Jagiellońskiego, komercjalizacji badań naukowych spod znaku UJ, materiał przygotowany w związku z zakończeniem realizacji programu wieloletniego Budowa Kampusu 600-lecia Odnowienia Uniwersytetu Jagiellońskiego, a także na blok tekstów poświęconych Wydziałowi Geografii i Geologiinowemu wydziałowi UJ, który rozpoczął działalność 20 marca 2017, wyodrębniając się z Wydziału Biologii i Nauk o Ziemi. Zachęcam również do wspomnień. Skłaniają do nich unikatowe fotografie, tworzące ilustrowane kalendarium historycznych wydarzeń sprzed 20 lat, kiedy na Uniwersytecie Jagiellońskim gościł Ojciec Święty Jan Paweł II. 8 czerwca 1997 w kolegiacie św. Anny w Krakowie spotkał się ze środowiskiem polskiego świata nauki i kultury, a następnie na dziedzińcu Collegium Maius z pracownikami Uniwersytetu i Papieskiej Akademii Teologicznej w Krakowie. O silnych związkach Papieża z polskimi uczonymi pisze w swym artykule prof. Franciszek Ziejka, ówczesny prorektor UJ, a o kulisach spotkania w kolegiacie opowiada w wywiadzie ówczesny proboszcz parafii św. Anny ksiądz infułat Władysław Gasidło. Polecam również kolejny odcinek cyklu "Smak życia", którego bohaterem jest tym razem profesor nauk biologicznych Jan Marcin Kozłowski, laureat prestiżowej nagrody Fundacji na rzecz Nauki Polskiej. Wart uwagi jest też artykuł prof. Bogdana Zemanka poświęcony rozważaniom, komu potrzebne są kwiaty, a także teksty o osiągnięciach pracowników UJ, medalach, jubileuszach i wydarzeniach, którymi żyła Uczelnia w ostatnim okresie. Zapraszam serdecznie z nadzieją na wiele kolejnych dobrych zdarzeń w rozpoczynającym się właśnie 654. roku akademickim Uniwersytetu Jagiellońskiego.

This presentation compiles 20 timeless quotes from Sage Vasista, one of the revered Saptarishis and author of key sections of the Rigveda. It explores the essence of dharma as a universal principle of truth, inner peace, and liberation. Combining ancient Indian philosophy with modern mindfulness insights, it offers guidance for ethical living, non-duality, and self-realization.

Artykuł, który jest tu prezentowany, pierwotnie był opublikowany jako wpis w blogu "na:Temat". Jest on poświęcony kilku uwagom na temat osoby profesora Wiesława Wajsa, wybitnego informatyka pracującego w Instytucie Automatyki i Informatyki AGH  i współdziałającego z autorem tego wspomnienia. Przypomniane są książki napisane przez profesora Wajsa, jego naukowe artykuły i jego wychowankowie (doktoranci), ponieważ profesor Wajs zmarł, a autor tego wpisu musiał wygłaszać mowę nad jego otwartą mogiłą...

Artykuł opisuje dość niespodziewane wydarzenie polegające na tym, że w świeżo zorganizowanym konkursie "Mistrza mowy polskiej" w 2002 roku w wyniku wieloetapowego konkursu prof. Ryszard Tadeusiewicz uzyskał tytuł owego "Mistrza mowy polskiej". Całość opisano jako dość niezwykłą przygodę, chociaż jej finał zrelacjonowano ze szczególną przyjemnością.

W poprzednich moich felietonach publikowanych w Rzeczy o Historii pisałem o Akademiach Nauk w różnych krajach. (są dostępne w serwisie Academia.edu).  Teraz jednak wracam na własne podwórko i chcę opisać dzieje Polskiej Akademii Umiejętności (w skrócie PAU). Zanim powołano Akademię Umiejętności działało w Krakowie Towarzystwo Naukowe Krakowskie (TNK). Towarzystwo to zostało założone 24 lipca 1815 roku. Inicjatorem powstania Towarzystwa był Jerzy Samuel Bandtke, filolog, językoznawca, kierownik Biblioteki Jagiellońskiej. To towarzystwo przekształciło się w Akademię  Umiejętności, która po wyzwoleniu Polski mogła się nazwać Polską Akademią Umiejętności.

The postmodern scenario of the 'disappearance' of the rational self has replaced the modernist result of Cartesian dualism. As frontiers of accessible spaces expand between cultures, what is witnessed is a plurality of perspectives regarding id arising from the natural human Vedanta in its modernist emergence Hindu philosophy, while basing this plu consciousness. This phenomenological emphasis on direct experience rather than a mere hermeneutic dependence on scriptural authority has brought forth several pathways to experience a humanistic unity and engenders ho transcending fragmentation. Sri Sathya Sai Baba's philosophy of Consciousness views differences in perspectives as a journey from duality to unity, involving three stages, namely-conscious, conscience and Consciousness Enlightenment, wherein philosophers such as Descartes, Locke, Rousseau and Kant, 'secularised' these terms, in keeping with the developing empirical shift. Their emphasis on

In Hindu traditions, the concept of a sacred landscape has its roots in the Vedic literature (ca. 2500 BCE), which has evolved in different phases, accompanied by associated mythologies, festive traditions, and, more recently, as part of religious journeys and pilgrimage tourism. The reverence, location, interconnectedness, and sequences in these cultural performances are integral parts of the sacred landscapes. Different contexts, such as routes, places, riverbanks, sage-related sites, and natural phenomena, symbolise Hindu pilgrimage. The typology of sacred places is described in ancient texts on the scale of geographical location, merit, spirit of place, and intensity of power. This is further reflected in the three-tier framework, comprising Pan-India, regional, and local tiers. According to ancient folklore, seven sacred places liberate the soul; that's how they attract vast masses of pilgrims. Over time, a series of purposive or divinity-associated sacred places have evolved and are part of contemporary pilgrimages; most have archetypal representations and mythic stories. This chapter will broadly discuss the issues of evolution, spatial orientation, taxonomy, sacred geography, and prospects for future developments. 
Keywords: Sacred landscapes, Hinduism, faithscape, tīrthas, taxonomy, religious tourism, sacred geometry, Melās.

Margul bu makalede, Hint alt kıtasında kadim dönemlerden beri varlığını sürdüren inek kültü hakkında teolojik ve sosyolojik bilgiler vermektedir. Öncelikle, Hindistan'daki inek kültünün sadece "zebu" adı verilen hörgüçlü boğaya has olduğunu belirtir ve bu kültün Hinduizm'deki yerini açıklar. Ardından Hinduların tıpkı anneleri gibi tazim gösterdiği bu inek türünün mağduriyetine ilişkin belgeler ortaya koyar. Margul son olarak, Hint hükümetinin sığırlar hakkında aldığı kararları ve Hinduların bu kararlara yönelik tepkilerini yorumlar.

In the parlance of South Asian intellectual and religious history, Brian Hatcher is an eminent name. Hatcher's credential as a prominent Vidyasagar scholar began with his biography of Vidyasagar (2014), and since then he has consistently worked and translated into English different texts from Vidyasagar's rich corpus of writings. The present book under review is an annotated translation of the first edition of Vidyasagar's celebrated original Bengali work Bahuvivaha Rahita Haoya Uchita Ki Na Etadvishayaka Vichara (1871). Hatcher's choice to translate the first edition of this book is because he finds it to be 'politically, ethically and historically' (p. xi) more valuable, and it coheres as a single text to reflect on this subject. The book was originally written as a polemical tract against the custom of Hindu high-caste (Kulin) polygamy in Bengal. As mentioned by Hatcher in his introduction, this book was published in 1871, after 15 years of the passing of the Hindu Widow's Remarriage Act in 1858. The book comprises a Preface, Note on the Text and Translation and scholarly introduction by Hatcher, followed by the translation of Vidyasagar's work, which begins with an 'Author's Notice' and then further followed by Appendices (p. 89), Supplements (p. 92), Supporting Documents (p. 113), Notes (p. 127) and a Glossary (p. 151). This review focuses on the large and in-depth introduction by Hatcher that contextualises Vidyasagar's motivation to write this tract, which was to foreground the pathetic condition of Indian women living under Kulin Brahminical control and brutal patriarchal social codes, inspiring him to underscore the need for a law to reform this situation. Dwelling on different types of marriages under the Hindu Shastric system (pp. 50-51), Vidyasagar builds his systematic deconstruction of the general belief about the Shastric approval of Kulin polygamy, critically engaging with canonical Shastric texts such as the Manu-smriti and injunctions of Yajnavalkya amongst others before eventually countering the popular opinion that the reform of this practice ought, however, to come from within the community and without external and legislative intervention (p. 67). In his introduction (pp. 1-2) to the book, Hatcher refers to the American examples of anti-polygamy laws initiated by Abraham Lincoln, demonstrating how American civil society actors viewed acts of polygamy as a pagan practice of barbarity.

Religion, the most fundamental as well as universal aspect of human life, has been a co-terminus of human history. Comparative as well as recent study of religion reveals that the philosophy behind religion rests on its influences on society. It is a binding force of society. Thus, we have to be alive both to the ultimate significance of religion and the genuineness of the secular demands of society. Throughout the history of civilization, religion has played an essential role in many societies. There are many reasons for this. The most notable one is that a belief or faith in a spiritual or divine power can add meaning and significance to many people's worldly lives. Religion has the bright side in that it seeks greater heights in the realm of moral and spiritual life promoting peace and harmony. There is also a dark side where it bears witness to the events of unhappiness and suffering caused by religion itself. Despite its flaws in history, in recent years, the profession and scientific psychology acknowledge religion as inherently a social-psychological phenomenon. Religion is typically expressed in groups or least influenced by reference groups. 1 As an academic, philosopher, and statesman, Sarvepalli Radhakrishnan (1888-1975) was one of the most recognized and influential Indian thinkers in academic circles in the 20th century. Throughout his life and extensive writing career, Radhakrishnan sought to define, defend, and promulgate his religion, a religion he variously identified as Hinduism, Vedānta, and the religion of the Spirit. He sought to demonstrate that his Hinduism was both philosophically coherent and ethically viable. Radhakrishnan's concern for experience and his extensive knowledge of the Western philosophical and literary traditions have earned him the reputation of being a bridgebuilder between India and the West. He feels at home in the Indian as well as the Western philosophical contexts and draws from both Western and Indian sources throughout his writing. Because of this, Radhakrishnan has been held up in academic circles as a representative of Hinduism to the West. His lengthy writing career and his many published works have been influential in shaping the West's understanding of Hinduism, India, and the East. Radhakrishnan seeks to maintain a balance between the 1 Radhakrishnan, The Philosophy of Rabindranath Tagore, 5. realistic position and the idealistic philosophy. According to him, man is a finite-infinite being. "He is the earth's child and heaven's heir." 2 Radhakrishnan tries to restore faith in the dignity and potentiality of human individuals. The religion of ancient India speaks of a universal religion based on solidarity with the earth and all beings. In India religion is known as Dharma which means to be or exist, to be maintained or preserved. According to Radhakrishnan, the origin of the word dharma is the completion of Vedic Ṛta. "In the Ṛg-Veda Ṛta is the right order of the universe. As stand for both Satya or the universe or Satya or the truth of the things as well as the dharma or the law of evolution." 3 Radhakrishnan inherited from his upbringing this tacit, acceptance of Śaṅkara's Advaita Vedānta and an awareness of the centrality of devotional practices. His experiences at Tirupati brought him into contact with Lutheran Christian missionaries whose theological emphasis on personal religious experience may have suggested to him a common ground between Christianity and his religious heritage. His acquaintance with the great intellectuals of his time, both in the West and in the East attracted him. Vivekananda, Savarkar, Theosophy, and his experience with the Christian missionaries did bring to Radhakrishnan a sense of cultural self-confidence and self-reliance. Thus, he began to put down in writing his understanding of Hinduism. Based on these experiences, he developed a philosophy of religion having a spiritual orientation, which can restore the order of society. According to him, we need a spiritual outlook that will include in its intention not only the vast surging life of economics and politics but also the profound need of the soul. Radhakrishnan says, "Religion is the social organization." 4 This shows that in rebuilding the human household, the role of religion is no less important than that of science. The mandate of religion according to Radhakrishnan is that man must make the changes in his nature to let the divine in him manifest it. Every religion is growing under the inspiration of the divine spirit of truth to meet the moral and spiritual ordeal of the modern mind. In his pursuit of studying religion, Radhakrishnan was influenced both by Eastern and Western traditions and the great thinkers of religion. In this paper, In the first chapter, I would explain the 2 Radhakrishnan, Recovery of Faith, x. 3 Radhakrishnan, 2. 4 Radhakrishnan, 8. philosophy of synthesis created by Radhakrishnan and the many motivators who led him to develop the philosophy of synthesis and to formulate an ideal religion. In the second chapter, I would explain, the different elements of the universal religion proposed by Radhakrishnan. They would give enlightenment into the ideas of Radhakrishnan. In the third chapter, I would enumerate the idea of God in view of Radhakrishnan and the importance of religious experience which led him to such an understanding. I would also list criticism of Radhakrishnan's view of religion.

This study traces the role of Manipravalam in the doctrinal debate over
the nineteenth and twentieth century. In particular, the debate centers around the practice of those who utter the sacred formula (mantra), the Dvaya, for surrendering to God, Viṣṇu-Nārāyaṇa, by themselves without depending on their teachers or ācāryas. To understand the development of this controversy, this study charts its genealogy, which begins with the Rahasyatrayasāram of a fourteenth-century Śrīvaiṣṇava author, Vedānta Deśika. It then explores the heated moment of the debate in the Manipravalam commentaries of the Rahasyatrayasāram by two modern authors, namely Iñcimēṭu Raṅganāthācārya and Uttamūr Vīrarāghavācārya. This research ultimately proposes that Manipravalam remains a major part of the Śrīvaiṣṇava doctrinal discussion from the past to the present.

Nie przejmować się małymi sprawami, iść ostro" 13 września 2008 r. zmarł Józef Dudek, matematyk, pracownik naukowy Uniwersytetu Wrocławskiego, twórca Salonu Profesora Dudka. Urodzony 1 marca 1939 r. w Zwonowicach koło Rybnika, dorastał w ubogiej rodzinie. Początkowo nic nie zapowiadało późniejszej drogi życiowej Profesora. Problemy z nauką (zwłaszcza z matematyką!) i przebyta w dzieciństwie choroba Heinego-Medina sprawiły, iż uważano, że może uzyskać jedynie średnie wykształcenie techniczne, mające mu umożliwić poracę na stanowiskach administracyjnych w przemyśle górniczym. Przypadek (niezdany egzamin do technikum górniczego) sprawił, że późniejszy Profesor trafił do liceum w Rydułtowach, gdzie nauczyciel matematyki Alfons Hajok odkrył w swym uczniu talent matematyczny, co w krótkim czasie zaowocowało udanymi startami w olimpiadach z tego przedmiotu i decyzją poświęcenia się w przyszłości matematyce. Po maturze przyszły Profesor wybrał studia na Uniwersytecie Wrocławskim, a nie w ówczesnej Filii Uniwersytetu Jagiellońskiego w Katowicach. Na ten wybór wpłynęła opinia o poziomie matematyki wrocławskiej, gdzie kontynuowano tradycje szkoły lwowskiej, a wśród profesorów uniwersytetu znaleźli się tak znani przed wojną matematycy, jak Hugo Steinhaus, Edward Marczewski, Bronisław Knaster czy Władysław Ślebodziński. W swej pracy magisterskiej, zajmując się problematyką przestrzeni Banacha, Profesor Dudek nawiązywał właśnie do osiągnięć szkoły lwowskiej. Następnie związał się na stałe z Uniwersytetem Wrocławskim jako naukowiec, pracując w Zakładzie Algebry i Teorii Liczb. "Swoją pracę doktorską zatytułowaną Pewne własności idempotentnych grupoidów i innych algebr binarnych napisał pod kierunkiem Edwarda Marczewskiego. Otrzymał za nią Nagrodę Ministra Nauki, a także, dzięki niej, zaproszenie od George Grätzera na roczny pobyt badawczy na Uniwersytet Manitoba w Kanadzie. To zadecydowało o tym, że jako tematykę swoich dalszych badań wybrał algebrę ogólną.

This is a unique intellectual (auto)biography of a Brahmin from the Vedic background.  The life and times of the pandit are recounted by his son who is himself an accomplished writer in Telugu.  The work deals with the enigma of the Brahmin reflective cultural tradition and its resilience across adversarial times.  The work offers a poignant account of the dilemma of the author-son sets out to explore the enigma.  This is a translation of the work originally written in Telugu.

Selected texts from:

Tejomayananda
Introduction to Kashmir Shaivism;
pub. Oakland, S.Y.D.A Foundation, California 1977.

Lakshman Jee
Kashmir Shaivism. The Secret Supreme
pub. Indian Books Centre, Delhi 1991.

Lilian Silburn
_ Spandakarika. Stances sur la Vibration de Vasugupta et leurs gloses.
Études sur les sivaïsme de Cachemire. École Spanda.
Publications de l’Institut de Civilisation Indienne, Série IN-8º, Fascicule 58, Paris 1990. Réimpression éd. de Boccard, Paris 2004.
_ Shivasutra et Vimarshini de kshemaraja
Publications de l’Institut de Civilisation Indienne, Série IN-8º, Fascicule 47, Paris 1980. Réimpression éd. Institut de Civilisation Indienne, Paris 2000.

Kanti Chandra Pandey
Bhaskari. An English Translation of The IIshvarapratyabhijñavimarshini
Published by Dr. Harish Chandra Mani Tripathi,
Publication Officer Sampurnanand Sanskrit University Varanasi, 1998.

J. Kotulska, Nasi mistrzowie i pionierzy jako dziedzictwo niematerialne i materialne, "Alma Mater" 2025, nr 255, s. 108-109.
Sprawozdanie z X konferencji naukowej z cyklu "Prawne formy ochrony zabytków i opieki nad zabytkami" pt. "Nasi mistrzowie i pionierzy jako dziedzictwo niematerialne i materialne", która miała miejsce w październiku 2024 r.

J. Kotulska, Our Masters and Pioneers as Intangible and Tangible Heritage, "Alma Mater" 2025, No. 255, pp. 108-109.
Report on the 10th Scientific Conference in the series "Legal Forms of Monument Protection and Heritage Preservation" titled "Our Masters and Pioneers as Intangible and Tangible Heritage", which took place in October 2024.

In the parlance of South Asian intellectual and religious history, Brian Hatcher is an eminent name. Hatcher's credential as a prominent Vidyasagar scholar began with his biography of Vidyasagar (2014), and since then he has consistently worked and translated into English different texts from Vidyasagar's rich corpus of writings. The present book under review is an annotated translation of the first edition of Vidyasagar's celebrated original Bengali work Bahuvivaha Rahita Haoya Uchita Ki Na Etadvishayaka Vichara (1871). Hatcher's choice to translate the first edition of this book is because he finds it to be 'politically, ethically and historically' (p. xi) more valuable, and it coheres as a single text to reflect on this subject. The book was originally written as a polemical tract against the custom of Hindu high-caste (Kulin) polygamy in Bengal. As mentioned by Hatcher in his introduction, this book was published in 1871, after 15 years of the passing of the Hindu Widow's Remarriage Act in 1858. The book comprises a Preface, Note on the Text and Translation and scholarly introduction by Hatcher, followed by the translation of Vidyasagar's work, which begins with an 'Author's Notice' and then further followed by Appendices (p. 89), Supplements (p. 92), Supporting Documents (p. 113), Notes (p. 127) and a Glossary (p. 151). This review focuses on the large and in-depth introduction by Hatcher that contextualises Vidyasagar's motivation to write this tract, which was to foreground the pathetic condition of Indian women living under Kulin Brahminical control and brutal patriarchal social codes, inspiring him to underscore the need for a law to reform this situation. Dwelling on different types of marriages under the Hindu Shastric system (pp. 50-51), Vidyasagar builds his systematic deconstruction of the general belief about the Shastric approval of Kulin polygamy, critically engaging with canonical Shastric texts such as the Manu-smriti and injunctions of Yajnavalkya amongst others before eventually countering the popular opinion that the reform of this practice ought, however, to come from within the community and without external and legislative intervention (p. 67). In his introduction (pp. 1-2) to the book, Hatcher refers to the American examples of anti-polygamy laws initiated by Abraham Lincoln, demonstrating how American civil society actors viewed acts of polygamy as a pagan practice of barbarity.

Parikrama, or circumambulation, is an important sacred concept in the Hindu pilgrimage tradition. Narmada parikrama is a famous religious tradition practiced by people every year in which they take circumambulation of river Narmada. The river Gomati, one of the tributaries, that merges with river Narmada at Madiyaras Mal, Dindori district of Madhya Pradesh. Recently a family took parikrama of the river Gomati which is recorded by the presence of a modern flex, assorted stone icons, temple construction and inscription. It can be seen that the scenario follows the ancient pattern of commemoration. The details about the practice of circumambulation, along with the family who undertook it and the development of the sacred site of Akalaghat to its current state, could be gleaned from the associated memories and material culture found at the site. Hence the present research paper aims to study the case study of Gomati parikrama and the sacred site at Akalaghat in order to argue that the creation of sacred memories, commemoration, and associated heritage is due to the determination of practice, objects or sites that invests value in it.

Among the sacred spaces in India, the Triveni sangam located at Prayagaraj, the site of Maha Kumbh is celebrated as Tirthraj, the most important among the tirthas-the pilgrim par excellence. One may wonder over the reason for such special significance attributed to the place as a pilgrim centre or tirtha. A word about the concept of tirtha may be in order here.

Jabalpur, often referred to as the "Gateway to Madhya Pradesh," is a city with rich cultural heritage, fascinating history, and natural beauty. Located in the central part of India, this charming city is blessed with picturesque landscapes, historical landmarks, and vibrant traditions that make it a perfect travel destination for every type of traveler. Whether you're a history enthusiast, a nature lover, or someone looking to explore unique cultural experiences, Jabalpur has it all. Exploring Jabalpur's Natural Beauty Marble Rocks at Bhedaghat One of the most iconic landmarks in Jabalpur is the Marble Rocks at Bhedaghat. The breathtaking sight of the towering white marble cli s on both sides of the Narmada River is a visual treat. Tourists can take a boat ride to explore the Dhuandhar Waterfalls, located near the Marble Rocks. The entire experience is mesmerizing, especially at dawn or dusk when the marble reflects the sunlight. Dhuandhar Waterfalls A short distance from Bhedaghat, Dhuandhar Waterfalls is one of Jabalpur's most famous attractions. The cascading water of the Narmada River creates a misty cloud, giving the waterfall its name-Dhuandhar, which means "smoky" in Hindi. The view of the waterfalls amidst lush greenery is nothing short of spectacular. Kachnar City Shiva Temple Standing tall at 76 feet, the Kachnar City Shiva Temple is home to one of the largest statues of Lord Shiva in the world. The temple is not only a significant religious site but also o ers stunning panoramic views of the city, making it a perfect blend of spirituality and natural beauty.

Při pátrání po historických kořenech jógy jsme až do 19. století vcelku nepřekvapivě odkázáni toliko na textovou tradici popisující nauku a do jisté míry i praxi některé z četných podob, jichž jóga v průběhu dějinného vývoje nabývala. 1 V obecném smyslu svého významu znamená jóga "metodu", "postup" či "cestu", po níž lze dosáhnout kýženého cíle. Tak o ní také hovoří proslulá Bhagavadgíta (cca 2. stol. př. n. l.), v níž Kršna poučuje přítele Ardžunu, jakým způsobem je možné uniknout ze zoufalého koloběhu přerozování (sansára). Cíl je zde tedy jediný a jasný (mókša neboli osvobození), zatímco metoda, jíž je třeba se v životě držet, hned trojí: nadále konat činy, především rituální, ale neulpívat na jejich plodech (karmajóga), zcela se oddat bohu (bhaktijóga) či kráčet po cestě poznání, díky němuž lze pochopit pravou podstatu sebe sama i veškerenstva (džňánajóga). Se zcela jiným pojetím jógy nás seznamují neméně slavné Jógasútry, připisované Pataňdžalimu (cca 3. stol.). Necelé dvě stovky stručných

Raja Ram Mohan Roy is regarded as the pioneer of the Renaissance in Bengal. He achieved significant recognition in modern India as a social reformer, philanthropist, educationist, and political thinker. Additionally, he was a shrewd politician in nineteenth-century India, and as a result, Indian intellectuals rightly recognised him as the father of constitutional politics in the country.

Surprisingly, due to a lack of knowledge, many of us are not well-informed about his political contributions and activities. While considerable research has been conducted on his social and religious accomplishments, his indirect influence on the Indian freedom struggle through his ideas and thoughts remains largely unknown.

Historically, individuals who have gained knowledge about race, subjugation, the world, the nation, nationalism, and internationalism are better equipped to build a modern, educated, and conscious society. In this regard, Roy was one of the most important messengers of Indian emancipation. It is worth noting that while students of modern Indian history have had the opportunity to learn about his contributions to social, religious, educational, and women's rights, his views on political philosophy, Indian nationalism, internationalism, and his role in the independence movement are less recognized.

This article aims to address this gap in understanding by exploring the relevance of Ram Mohan Roy’s political philosophy, thoughts, and concepts.

Keywords:  Pioneer, Renaissance, Philanthropist, Political idea, Nationalism, Emancipator, Relevance

The well-known modern Hindu reformer and pioneer of Vedānta in the West, Swami Vivekananda (1863–1902), based his ethical vision on mysticism: specifically, on the direct experience of non-duality and the ultimate unity and organic interconnectedness of all beings. This paper will explore the implications of this experientially based ethos for caste prejudice. Caste remains a hot-button issue in India to the present day and was no less so in the time of Swami Vivekananda. This system of social organization is rightly criticized by social justice advocates for the inequities it enshrines and enforces in Indian society. Because it has historically been justified by reference to Hindu textual sources—specifically such Dharma Śāstras as the Manusmṛti—prejudice based on caste, or casteism, has frequently been depicted, especially by critics of Hinduism, as essential or inherent to Hindu traditions. The implication of this identification of caste with Hinduism, and caste with social injustice, is that Hinduism is an intrinsically wicked and unjust religion. Such simplistic equations fail to consider the extent to which caste prejudice has been condemned by authoritative Hindu teachers, not least, by Swami Vivekananda himself. It is thus important to rearticulate Swami Vivekananda’s rejection of caste prejudice—and indeed, of all prejudice—based on Advaita Vedānta both to make the case against such prejudice in today’s world and to address criticisms of Hinduism as inherently or essentially casteist. Finally, it will be noted that Vivekananda’s criticisms of caste anticipate those of a contemporary anti-casteist voice from the Advaita tradition: that of Hindu theologian Anantanand Rambachan, who has also argued against prejudices of various kinds, including caste prejudice, based on Advaita Vedānta.

Deogaon, astandstill of Narmada Parikramā, is a small village located on the confluence of rivers Narmada and Budhner. Being considered a mother-daughter duo, the confluence has immense religious value among the associated folks. The development of the religious landscape of Deogaon as one of the landmarks of Narmada Parikramā and its continuity could be witnessed in the narratives, architecture, and iconographic evidence found in the place. According to the local narrative, the famous oath of the Paraśurāma to destroy the Kśatriya clan was made here as it is considered the place where the ancient hermitage of his father, sage Jamadagni, was located. Currently, the focal point of all religious activities at Deogaon is a modern hermitage known as the Jamadagni Āśrama. The sacred landscape of Deogaon is made up of many elements developed over time. The people who came across the natural phenomenon of confluence tried to appreciate and decode it in their way. These various explanations became the multiple elements making up the sacred landscape of Deogaon. These elements consist of the river itself as a sacred entity, theghatsoftheriver,thenumeroussmallshrinesonthebanks,theoldtemple,thenew temple,andvariousiconsoftheKalachuriandGondperiods.Thesecomponentshave been developed and sustained with the help of community engagement and interaction, bothbyclassesaswellasmasses.Hence,thepresentresearchpaperarguesonthe statement that ‘the difference in the perception of the sacredness between the classes and the masses and their interactions with the natural elements of the geographic location as well as within themselves; led to the development of the multifaceted and multidimensional religious landscape of Deogaon transcending boundaries of time.

Deogaon, a standstill of Narmada Parikramā, is a small village located on
the confluence of rivers Narmada and Budhner. Being considered a other-daughter duo, the confluence has immense religious value among the associated folks. The development of the religious landscape of Deogaon as one of the landmarks of Narmada Parikramā and its continuity could be witnessed in the narratives, architecture, and iconographic evidence found in the place. According to the local narrative, the famous oath of the  Paraśurāma to destroy the Kśatriya clan was made here as it is considered the place where the ancient hermitage of his father, sage Jamadagni, was
located. Currently, the focal point of all religious activities at Deogaon is a modern hermitage known as the Jamadagni Āśrama. The sacred landscape of Deogaon is made up of many elements developed over time. The people who came across the natural phenomenon of confluence tried to appreciate and decode it in their way. These various explanations became the multiple elements making up the sacred landscape of Deogaon. These elements consist of the river itself as a sacred entity,
the ghats of the river, the numerous small shrines on the banks, the old temple, the new temple, and various icons of the Kalachuri and Gond periods. These components have been developed and sustained with the help of community engagement and interaction, both by classes as well as masses. Hence, the present research paper argues on the statement that ‘the difference in the perception of the sacredness between the classes
and the masses and their interactions with the natural elements of the geographic location as well as within themselves; led to the development of the multifaceted and multidimensional religious landscape of Deogaon transcending boundaries of time.’

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Jedním z důsledků digitalizace a umělé inteligence ve společnosti byl vznik Big Data, data miningu, který položil nové základy pro dřívější statistický a sociologický výzkum. Velké jazykové modely, jako je ChatGPT, v nejnovějších verzích dokážou během několika sekund spolehlivě prezentovat tak velké množství nashromážděných znalostí, že předchozí předběžné fáze skutečně originálního výzkumu - empirické shromažďování faktů a relevantních teoretických aspektů - lze radikálně zkrátit. Téměř úplné znalosti, že verze ChatGPT4o se již blíží, ale 5. verze, která má být vydána v blízké budoucnosti, již může být realizována, umožňuje přejít na nový způsob získávání znalostí, dolování znalostí. Tento nový způsob získávání znalostí přivádí badatele až na hranice poznání a vedle a částečně i místo základních děl zkoumaného tématu toto bleskurychlé dolování znalostí zkracuje dobu potřebnou k zahájení skutečně originálních objevů. Nemůžeme sice očekávat vznik původně nových znalostí z velkých jazykových modelů, ale můžeme očekávat, že nashromážděné znalosti budou přijímány rychlostí blesku. A vzhledem k tomu, že velmi velké množství vysokoškolských profesorů při psaní univerzitní výuky a výukových materiálů skutečně pracuje pouze na hranici znalostí, ale nic originálně nevytváří, lze jejich studijní psaní již z velké části provádět s pomocí ChatGPT4o. Ale ne v měsících a letech, ale v hodinách, dnech a týdnech.   
      Zde je pouhé kladení otázek lidskou intelektuální přísadou do ChatGPT4o, ale samozřejmě řada po sobě jdoucích otázek na dané téma je zásadní pro to, jaký bude výsledek dolování znalostí z celkových znalostí umělé inteligence na dané téma. Sám jsem v posledních 45 letech napsal studie z oblasti široké právní vědy (právní teorie, právní dogmatika, právní dějiny), sociologické teorie, sociologie práva, politické sociologie, sociologie vědy a politologie a již jsem prošel předběžnými studiemi pro řadu otázek v oblasti dolování znalostí. Ale i na obecné intelektuální znalostní základně může kdokoli položit řadu prohlubujících, vzájemně propojených otázek na dané téma, a tak z celkových znalostí ChatGPT4o vytěžit znalosti na studijní úrovni.

The article concerns one of the basic groups of stakeholders on university campuses: students. Theoretical issues related to planning of public spaces, including university campuses, will be discussed, with particular emphasis on socializing the planning process and organization of socio-cultural events. The results of research conducted among students of culture and media management (Institute of Culture of the Jagiellonian University) will be presented. The research was conducted as part of the subject Urban projects (formerly Project management in urban space) in 2017/2018-2019/2020. The students' task was to develop an analysis of the Jagiellonian University campus space, with particular emphasis on the building of the Faculty of Management and Social Communication (in which they defined their strengths, weaknesses, opportunities and threats), defined the target group, and proposed actions that could improve the quality of public spaces on the Jagiellonian University Campus (implemented with low/high expenditure in the short/long term). The work was carried out in groups, in total more than 60 responses were collected. 'Good practices' in the field of socio-cultural student activities that liven up campus space (e.g. the Culture and Media Festival Polikultura in Krakow) will also be presented.

According to Indian tradition, Vedas are divine knowledge. This knowledge was acquired by our ancient sages in a state of concentrated contemplation. The mantras which were found by the sages called mantradraṣṭā, they can neither be poetry of a common man, nor a simple story, nor a novel or an entertainment related literature. But Vedas are something which is beyond our thinking and understanding. To know Vedas, its deep study is required. According to Sāyaṇācārya, the book which explains the supernatural measures for the attainment of good and prevention of evil is called Veda. iṣṭaprāptyaniṣṭa-parihārayoralaukikam upāyaṃ yo grantho vedayati, sa vedaḥ. 1 In order to protect that there should not be any change in any varṇa, spelling (vartanī or mātrā) and tone of the Vedas, many methods were adopted like saṃhitāpāṭha padapāṭha, and kramapāṭha etc. For thousands of years, the Vedas were protected by the kaṇṭha tradition and the śruti tradition 2 , that is why the Vedas are also called "śruti". So, it is clear that the meaning of Vedic mantras is not easily understandable to all human beings. To make the meanings and expressions of the hymns of the Vedas understandable, annotations and various commentaries are needed. As a result of this need, the composition of the commentaries began to clarify the meaning of the Vedas and the esoteric elements. Various commentators called ācārya, started writing their commentaries on Vedas using different methods. These commentaries were written on different Vedas, on Brahmanical texts by different annotators.

Raja Ram Mohan Roy was a driving force behind the abolition of social ills such as the Sati custom. He also advocated for other social reforms in India, such as the promotion of English, modern health, technology, and science. For this reason, the Mughal emperor referred to him as "Raja." Raja Ram Mohan Roy was an Indian religious, social, and educational reformer, as well as a humanitarian, who challenged traditional Hindu culture and plotted the direction of Indian civilization under British rule. In 1828, he founded the Brahma Sabha with Dwarkanath Tagore and other early-nineteenth-century Bengalis, generating the Brahma Samaj, a prominent Indian socio-religious reform movement during the Bengal Renaissance. His influence can be found in politics, government, society, religion, and education. Raja Ram Mohan Roy is widely considered as the forefather of India's modern educational system. Raja Ram Mohan Roy stands out not only as a "great educational reformer," but also as a "nation builder" because of his moral honesty and drive, as well as his bold imagination and strong understanding of fundamental principles. In this study, the writers aim to highlight Raja Ram Mohan Roy's substantial educational changes. The authors also attempt to shed light on Raja Ram Mohan Roy's contemporary significance.

"Swami Vivekananda’s Vedāntic Cosmopolitanism, by Swami Medhananda, is an attempt to correct the popular pigeonholing of Vivekananda into his role as a popularizer of Hindu Neo-Vedānta by presenting the full body of his work as a philosopher whose thought deserves serious consideration....Medhananda employs a sophisticated theological and philosophical analysis that carefully chronicles the evolution of Vivekananda’s thought from his early tutelage under the mystic Ramakrishna through his evolving understanding of Vedānta and nondualism, culminating in what Medhananda calls Vivekananda’s 'Vedāntic Cosmopolitanism'....Medhananda...does a superb job of mapping out the evolution of Vivekananda’s Vedāntic philosophy and its relationship to the different schools of Vedānta....In short, Medhananda’s Swami Vivekananda’s Vedāntic Cosmopolitanism is an exceptional combination of scholarship, philosophical acumen, and cross-cultural philosophical sensitivity, which finally presents an appreciative account of Vivekananda as a representative of Hindu philosophy at its finest."

Recenzovaná kniha je sbírkou deseti esejí různých autorů na téma antropologie jídla, která vyšla na počest třicátého výročí vydání knihy Cooking, Cuisine and Class (1982) britského antropologa Jacka Goodyho. 1 Myšlenka takto poctít autorův příspěvek do jmenované oblasti vznikla na sympoziu pořádaném Food Studies Centre při School of Oriental and African Studies v Londýně (Klein and Murcott 2014: 1-2). Abychom lépe porozuměli recenzovanému dílu, je třeba si nejprve přiblížit obsah Goodyho práce, jíž tento sborník příspěvků vzdává poctu. V historickém pohledu na vývoj disciplíny antropologie jídla je Goodyho kniha Cooking, Cuisine and Class označována za zlomové, ale částečně nedoceněné dílo (takto např. Mintz and Du Bois 2002: 100, nebo Klein and Murcott 2014: 2-4). Největším přínosem a inovací této Goodyho práce byla skutečnost, že nezkoumala jídlo pouze prizmatem tehdy dominantních symbolicky orientovaných perspektiv, ale byla schopna zachytit ho také v kontextu sociální stratifi kace, materiálních faktorů a historické změny pohledem historické a komparativní analýzy (Klein and Murcott 2014: 2). Tato analýza přitom zohledňuje celou řadu do té doby opomíjených faktorů. Těmi jsou především problematika ekonomického pozadí zacházení s jídlem a zohlednění dodatečných dimenzí, jako jsou výrobní možnosti, logistika, distribuce atd. (Klein and Murcott 2014: 6). Mintz a Du Bois toto období dokonce označují jako okamžik, kdy antropologie jídla dospěla (2002: 100). Co se empirického materiálu týče, Goodyho kniha je postavena na historickokomparativní metodě srovnání euroasijských a afrických společností, kombinované s etnografi ckým výzkumem v různých oblastech západní Afriky. Euroasijské společnosti jsou v knize označovány jako hierarchické, zatímco společnosti africké jako hieratické. Goody si všímá toho, že odhlédneme-li od skladby jídelníčku, 1 Tento text vznikl v rámci projektu Specifi ckého vysokoškolského výzkumu SVV 2016 č. 260339.

The justification for the Arya Samaj was to recuperate India, with the objective that the Indian Culture should be moved along. This issue was to be handled by the Arya Samaj. People of Arya Samaj fixed a target before them and made all over attack on the wrongs of the Hindu society. During the eighteenth Century the Hindu society had been on declining way. It was compelled by the thinking of the Brahmans. They controlled the full Samaj and life of people anyway the power of independent thinking and activity had been lost. The position structure was the best and impossible to miss issue in the social debacles of India, which had held the overall population into their hold. Nobody could go outside this station. The young women were hitched in an energetic age, which achieved the probability that the young women were to be deprived in a more young age. There was a custom of Pardah Structure between both the Hindus and Muslims, which restricted the social new development. Rich women couldn't rise out of their homes without covering their faces, which stopped their mental development. In the overall population there were untouchables. Their shadow was considered to be horrible. They were being surrendered to go to any severe places, wells and schools. Other than this enormous number of wrongs, the English Guidance was running the soul of Indians. It was making the students incredulous and wanted to eliminate Hinduism.It was the extraordinary issue of position structure before the Arya Samaj, which unveiled the general unfilled and limited the headway of the Samaj. It delivered a request "What is going on with the man in the overall population?" Earlier the balance was given to the position; that each one people deal with their obligations together. Nonetheless, the underpinning of the English choice eliminated this system and the new money related powers destroyed the independent occupant society. The New organized system, the new monetary methodology, which worked new, thus, there was no prerequisite for position structure.

The volume of collected essays edited by Karin Preisendanz and Johanna Buss appears as No XXXVIII in the well-established Sammlung de Nobili Series and brings out a set of four detailed case studies focused on forms and modalities of religious "encounter" set in early colonial India. Indeed, the importance of "research of India's past in the form of thorough, methodologically sound case studies" appears, to use the words of the editors, to be the call of the day. As it has ever been. The initial inspiration for the publication of the volume was apparently an essay competition, on the topic of "Dimensions of the Christian Encounter with the Religion: Aims, Possibilities, Ramifications," held in 2012-2013. The selection featured in the volume presents the four top winning essays (two of them penned by one author) that were subsequently revised by the authors prior to publication. In effect, though the reader receives a volume containing a seemingly limited number of contributing essays (only four in number), each of them is an example of a full-sized, intellectually rich, cutting edge research of an independent, standalone academic value. The selection is preceded by "Laudation" by Martin Gaensle, of the winner essay. This provides