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1

How to Realize the Four Goals of Life by Means of mantra?

100%
Dębicka-Borek E.
Cracow Indological Studies
|
2014
|
vol. 16: Tantric Traditions in Theory and Practice
87-107
EN
The purpose of the present paper is to discuss a specific conceptualization of the four goals of human life, namely dharma, artha, kāma and mokṣa, known under the collective term puruṣārtha, in the terms of magical rites. Such conceptualization appears in the Sātvatasaṃhitā, which, together with the Jayākhyasaṃhitā and the Pauṣkarasaṃhitā, is classified as the oldest available text of the Tantric Vaiṣṇava Pāñcarātra. It seems that the reason of such a strategy might be not, as it happens in the case of later saṃhitās, to refer simply to the orthodoxy for the sake of proving that the Pāñcarātra belongs to the religious mainstream, but, in a sense, to adjust the way of realization of the four goals of life to the requirements of a particular Tantric practice. Obviously, the manner of presenting consecutive puruṣārthas in the Sātvatasaṃhitā aims at securing a quick and purely ritualistic method of their fulfillment to the people who were not able to realize them in the traditional way, obediently passing through the successive stages of their life.
2

When the God Meets a Tribal Girl: Narasimha’s Second Marriage in the Light of the Vāsantikāparinayam

100%
Dębicka-Borek E.
Cracow Indological Studies
|
2016
|
vol. 18: Cosmopolitanism andRegionalism in Indian Cultural Dynamics
301-338
EN
A widely diffused pattern of a recognized god who takes a second wife, usually local, has essentially articulated the acculturation of tribes or other spatially and socially separated groups. This motif has been discussed regarding South Indian literary traditions, where two brides are opposites in terms of origin, status and appearance, and a double marriage metaphor that aims at reconciliation of two distant spheres should be often contextualized within bhakti ideology. The motif of unconditional devotion of the additional wife to her husband is also closely connected to Vijayanagara politics: a local girl as a spouse may reflect the extension of both royal and spiritual power symbolized by the god. The present paper explores the strategy and purpose of the adaptive re-use of a vernacular legend from the area of Ahobilam about the love between Narasiṃha and a Ceñcū huntress, as extolled by the author of a Sanskrit drama entitled Vāsantikāpariṇayam.
3

Ritual Worship of the Narasiṁhamantra as Depicted in the "Sātvatasamhitā"

100%
Dębicka-Borek E.
Cracow Indological Studies
|
2013
|
vol. 15: Text History and Society as Depicted in Indian Literature and Art. Part II. ŚRAVYA. Poetry & Prose
167-207
EN
Most probably, the Sātvatasamhitā is the only one among the recognized samhitās of the Vaiṣṇava Pāñcarātra that elaborates upon the procedure of worshipping [the mantra of] Narasiṁha belonging to vibhava deities (vaibhavīyanarasimhakalpa). Its aim is formulated in SātS 16, where it is stated that an initiation with the help of narasimhamantra (narasimhadīksā) as well as the further worship of this mantra remove sins committed in previous lives, even in the case of nāstikas. The detailed account of the procedure is given in the next chapter, i.e. SātS 17. Yet, when analyzed out of the general context of the text, vaibhavīyanarasimhakalpa seems to present a fully fledged procedure meant for a sādhaka striving for magical powers (siddhi); it depicts the narasimhadīksā which grants the right to worship the narasimhamantra in order to realize worldly aims. The traces of textual re-working suggest that the idea of vaibhavīyanarasimhakalpa might come from another context. It is also probable that for some reasons its original function considering the attainment of magical powers was reformulated within the scope of SātS into the purifying ceremony preceding the proper initiation.
4

Overview of the Volume. Part I

63%
Dębicka-Borek E.
Cracow Indological Studies
|
2017
|
vol. 19
|
issue 1
xxv-xxix
5

Introduction

51%
Bignami C., Mucciarelli E., Dębicka-Borek E.
Cracow Indological Studies
|
2016
|
vol. 18: Cosmopolitanism andRegionalism in Indian Cultural Dynamics
9-17
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