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Synkretyczne pouczenie jogiczne w Ćarakasanhicie (Śarirasthana 1.137-155)

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Budziszewska N.
ARGUMENT: Biannual Philosophical Journal
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2021
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vol. 11
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issue 2
497-508
EN
A syncretic yogic instruction in Carakasanhita (Śārīrasthāna 1.137-155): Śārīrasthāna (ŚS) .1137-155, contained in Book 4 of the Ćarakasaṃhitā (1st century BCE - 2nd century CE), is a short treatise on yoga presented for āyurvedic purposes. In its yogic interpretation, the work comprises the Upaniṣads, the Mahābhārata, some Sāṃkhya's and Vaiśeṣika's notions as well as the meditative interpretation present in the Buddhist tradition. The ŚS gives a threefold path (ayana) leading to mokṣa (ŚS 150-151), the state of supreme brahman with which the conscious being, bhūtātman, becomes one (ŚS 155): yoga, smṛti, and sāṃkhya. The path to liberation is based on yoga, which is the reinforcement of the manas in the ātman (ŚS 138) and the stopping of sufering by breaking the connection between the erroneous identification of ātman with manas and the senses (ŚS 138-139). On the path of yoga, a powerful eight-fold magical power (eight siddhis) is created through which the yogi is able to overcome external adversities (ŚS 140-141). In the next step, the recognition of the one's true identity - according to the sāṃkhya - is made through buddhi by the power of jñāna (ŚS 152-153). However, in order for this recognition to be realized, the state of purity of sattva (ŚS 141) must first appear, induced by the practice of the eight-step smṛti realized by eighteen perfections (ŚS 143-147).
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Mistyczna kosmofizjologia w wisznuizmie sahadźija

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Czyżykowski R.
Studia Religiologica
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2012
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vol. 45
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issue 1
21–36
EN
The main theme of the article is the conviction that there is no single pan-Indian concept of the subtle or mystical body. All these phenomena are closely connected with the local ecosystem and culture, and appear as an effect of the collective influence of the religions active in a particular region. There is no doubt that some differences appear because of the varieties of individual vision experiences. This paper is a presentation of the doctrine of the body in the tradition of Vaishnava Sahajiya. This doctrine is the effect of synthesis of different elements which reflect the complex and various cultural landscape of Bengal (Vaishnava, Siddhas, Tantric Buddhism, Śaktism). Generally we can distinguish yogic and mythological elements (the Vaishnava tradition of Caitanya). The system of the subtle body centres (vessels – sarovara) and the net of internal channels (nadi) is in agreement rather with the Buddhist (sahajiya) scheme of four chakras than with the Hindu Tantric model of six chakras
3
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The purpose of non-theistic devotion in the classical Indian tradition of Sām khya-Yoga

59%
Jakubczak M.
ARGUMENT: Biannual Philosophical Journal
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2014
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vol. 4
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issue 1
55-68
EN
The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central object of this concentration, that is puruṣa-viśeṣa, is reconsidered in detail. The subject matter is discussed in the wider context of yogic self-discipline that enables a practitioner to overcome ignorance ( avidyā) and the narrowness of egotic perspective ( asmitā), recognized in the Hindu darśanas as the root-cause of all suffering or never-fulfilled-satisfaction ( duḥkha). The non-the¬istic devotion and spiritual pragmatism assumed by the adherents of Sāṃkhya-Yoga redefines the concept of “God” ( īśvara) as primarily an object of meditative practice and a special tool convenient for spiritual pedagogy.
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