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1

When Gods Get Broken—the Theory and Practice of the jīrnoddhāra and navīkarana in the Pāñcarātrika sources

100%
Czerniak-Drożdżowicz M.
Cracow Indological Studies
|
2014
|
vol. 16: Tantric Traditions in Theory and Practice
51-86
EN
The elaborate rituals accompanying the construction of a temple and the installation of its idols characteristic of Tantric traditions were meant to ensure a perfect abode and receptacle for the highest god in his earthly manifestation. Descriptions of these rituals in religious texts supplement technical prescripts included in texts on art and architecture and provide a theoretical and theological background for the temple cult. The practices enable the proper creation and then the appropriate use of the temple and its idol, guaranteed by the permanent presence of god. But in the every-day temple practice the ritual could be endangered by the fact that the temple and the idol in some situations lose their perfection. This can be caused by impurity or damage. The ideal structure can be spoilt and therefore the religious practice and ritualistic manuals have to provide practical methods of reacting to such inevitable events. The article refers to several Pāñcarātrika sources which in their passages concern the impurity and damages as well as the renovation and replacement of old temples and images. The actions to be undertaken in such cases are presented in the texts under the heading jīrṇoddhāra.
2

Sandhyā Worship in the 14th Century Pāñcarātra: Theory and Practice?

88%
Rastelli M.
Cracow Indological Studies
|
2014
|
vol. 16: Tantric Traditions in Theory and Practice
235-287
EN
In his Pāñcarātrarakṣā, Veṅkaṭanātha states that a Pāñcarātrin is not obliged to follow the prescriptions of the Pāñcarātra Saṃhitās, but can also follow those of the Vedic Sūtras when performing sandhyā worship. The paper tries to clarify the meaning and background of this statement by presenting and comparing various sandhyā prescriptions—from Veṅkaṭanātha himself, from Vedic Sūtras, and from several Pāñcarātra Saṃhitās—and it investigates the question of whether this statement gives us insight into the relationship between theory and practice of sandhyā worship in Veṅkaṭanātha’s lifetime.
3

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

75%
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.
4

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

63%
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.
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