Paradoksy w Dźiwy Goswamina koncepcji duszy, drogi do doskonałości oraz wyzwolenia

Przedmiotem artykułu jest rola i znaczenie paradoksów w myśli filozoficznej i mistyce teologa wisznuizmu bengalskiego – Dźiwy Goswamina (XVI w.). Sytuuje on swój system w obrębie szkoły wedanty, w której główną kategorią odróżniającą jej nurty i decydującą o ich specyfice jest relacja pomiędzy absolutem a światem zjawiskowym i człowiekiem. U Goswamina będzie to relacja jednoczesnej tożsamości i odrębności (bhedābheda) powyższych kategorii, dookreślona słowem acintya – „niedostępna rozumowi” – co dodatkowo uwydatnia ten ontologiczny paradoks. Chociaż doktrynalnie najistotniejszy, nie jest to jednak jedyny paradoks w myśli Goswamina. Poprzez przyjęcie tej nadrzędnej tezy metafizycznej powstało bowiem wiele innych aporii, między innymi dotyczących natury duszy, problemu wcielenia, a także koncepcji bhakti (nabożnego oddania dla bóstwa) oraz wyzwolenia (mukti), które następnie Goswamin stara się rozwiązać w swoim najważniejszym traktacie filozoficznym – Szatsandarbhsze

O mudrze khećari i pierwotnym obliczu hathajogi

At the beginning hathayoga was an ascetic discipline which was not associated with any specific school of philosophy. The oldest forms of hathayoga which appear in texts constituted practices which might be referred to collectively as mudras, literally “seals” i.e. physical techniques by means of which the first hathayogins controlled the life forces in the form of breath, kundalini and semen. One of the more important mudras of this original canon was the khećari mudra, which enabled the apprentice to calm his mind, to stop the life substance identified with the nectar of immortality (amrita) in his body and/or to relish this nectar, which was supposed to ensure health and immortality and induce him into a state of profound mystical integration. The article presents the early yogic practice of khećari mudra and on the basis of this example indicates the particular features and the purposes of the early hathayoga which included, among other things and apart the attainment of supernatural powers (siddhi) and corporal immortality – liberation. The article also directs the attention of the reader to the misunderstandings, present in the social consciousness of the West, in reference to the nature of hathayoga and its formative influences, among other things, the belief about its purely physical nature, and the act of putting hathayoga in opposition toward Patanjali’s yoga or ascribing to hathayoga an exclusively auxiliary role in reference to rajayoga, for the most recent publications of such researchers as James Mallinson, Jason Birch or Mark Singleton cast a completely new light on the history and the development of this branch of yoga

Problem emocji w piśmiennictwie sanskryckim ; The problem of emotions in Sanskrit literature

The subject of the article is emotionality in the literature of ancient India, including the status of emotions and their cultural conditions, and the ways of expressing emotions in the most important Indian literary language - Sanskrit - in relation to its specificity. Terms referring to emotional states are unique to a given culture, because culture shapes the evaluation of emotions, which in turn affects the image of emotionality present in the language. When studying the issue of the expression of emotions in Sanskrit, we examine written texts - ancient, highly canonised and stylised, rich in symbolic content and references to mythology. Sanskrit literature is therefore characterised by a certain stiffness in terms of emotionality - emotions are more often described than expressed. Philosophical-religious literature tends to avoid the subject of emotion altogether, while classical poetry is dominated by fiction of a highly artistic form, in which formal stylistic devices are the most important. On the other hand, the lexicon describing emotions is highly developed and astonishing in its abundance and richness of description, as well as in its long, elaborate compositions. In this paper I attempt to sketch a picture of emotions in Sanskrit literature and to identify the elements that condition them

The concept of prīti in Gaudīya Vaisnava soteriology as described in Jīva Gosvāmin’s „Prītisandarbha”

Ponieważ filozofia w indyjskim kontekście kulturowym ma charakter wybitnie praktyczny, to dążenie do uzyskania wyzwolenia od cierpienia doświadczanego w doczesnym życiu jest nieodłącznym elementem wszystkich systemów filozoficzno‑religijnych Indii. Wyzwolenie (moksa) uważane jest za najważniejszy i ostateczny z czterech głównych celów człowieka (purusārtha). Pośród indyjskich koncepcji wyzwolenia na szczególną uwagę zasługują te wypracowane w szkołach teistycznych, jako że stanowią wciąż stosunkowo słabo zbadaną mniejszość. Pełen kształt idea wyzwolenia w ujęciu teistycznym przybiera w średniowiecznych nurtach wisznuickich. Nie mniej charakterystyczną od koncepcji soteriologicznych takich wielkich filozofów wisznuickich, jak Ramanudźa, Madhwa czy Wallabha, jest koncepcja prīti szczegółowo opisana przez Dziwę Goswamina w tekście zwanym Pritisandarbha. Artykuł poświęcony jest analizie znaczenia prīti – miłości – w soteriologii wisznuickiej zawartej w tym nieznanym jeszcze zachodniej publice tekście.Since philosophy in the Indian cultural context is exceptionally practical, the pursuit of liberation from all sufferings is an inseparable part of all Indian philosophical and religious thought. Final emancipation (moksa) is considered to be the most important and ultimate of the four classical goals of life (purusārtha). Among the Indian concepts of liberation those of the theistic schools deserve special attention as they are still a relatively underrepresented minority. The concept of liberation in a theistic sense takes its full shape in the mediaeval Vaishnava bhakti traditions. No less significant than the soteriological concepts of such great Vaishnava philosophers as Rāmānuja, Madhva or Vallabha, is the ideal of prīti described in detail by Jīva Gosvāmin in his text called Prītisandarbha. This paper is devoted to the analysis of the meaning and role of prīti ‑ love ‑ in the Vaisnava soteriology contained in this yet unknown to the western audience text

Obraz jogi i mocy jogicznych w „Bhagawatapuranie” ; The image of yoga and yogic powers in the „Bhāgavata-purāṇa”

The Bhāgavata-purāṇa, one of the most important Vaishnava texts, dates from around the 6th-8th century AD, a period when the system of classical yoga was already well known, while haṭha-yoga had not yet been formed, although its particular practices were already in use. The article presents yoga as a phenomenon perceived to some extent from the outside - from the distance created by the perspective of Puranic Vaishnavism, which on the one hand was part of widely understood Vedic orthodoxy, and on the other was strongly influenced by the pan-Indian devotional current of bhakti. The article is primarily concerned with what the authors of the Bhāgavata-purāṇa understand by yoga, how they describe it and make value judgments about it, and which of its elements they adapt to their own practice. In the Purāṇa we find extensive descriptions of yogic discipline in its very concrete forms, including detailed meditation procedures, as well as fascinating portraits of yogis and illustrations of the yogic powers they acquire, called śakti. The author devotes particular attention to 'Book XI' of the text, especially the section called Uddhava-gītā, in which the god Krishna discusses in detail the text's preferred method of yoga in twenty-three chapters of conversation with Uddhava

O mudrze khećari i pierwotnym obliczu hathajogi

At the beginning haṭha-yoga was an ascetic discipline which was not associated with any specific school of philosophy. The oldest forms of haṭha-yoga which appear in texts constituted practices which might be referred to collectively as mudrās, literally “seals” i.e. physical techniques by means of which the first haṭha-yogis controlled the life forces in the form of breath, kuṇḍalinī and semen. One of the more important mudras of this original canon was the khecarī-mudrā, which enabled the apprentice to calm his mind, to stop the life substance identified with the nectar of immortality (amṛta) in his body and/or to relish this nectar, which was supposed to ensure health and immortality and induce him into a state of profound mystical integration. The article presents the early yogic practice of khecarī-mudrā and on the basis of this example indicates the particular features and the purposes of the early haṭha-yoga which included, among other things and apart the attainment of supernatural powers (siddhi) and corporal immortality – liberation. The article also directs the attention of the reader to the misunderstandings, present in the social consciousness of the West, in reference to the nature of haṭha-yoga and its formative influences, among other things, the belief about its purely physical nature, and the act of putting hathayoga in opposition toward Patañjali’s yoga or ascribing to haṭha-yoga an exclusively auxiliary role in reference to raja-yoga, for the most recent publications of such researchers as James Mallinson, Jason Birch or Mark Singleton cast a completely new light on the history and the development of this branch of yoga

The problem of emotions in Sanskrit literature

The subject of the article is emotionality in the literature of ancient India, including the status of emotions and their cultural conditions, and ways of expressing emotions in the most important Indian literary language – Sanskrit – in relation to its specificity. Terms referring to emotional states are unique for a given culture, because culture shapes the evaluation of emotions, which in turn affects the image of emotionality present in the language. When studying the issue of expressing feelings in Sanskrit, we examine written texts – old, strongly canonized and stylized, rich in symbolic content and references to mythology. Sanskrit literature is therefore characterised by a certain stiffness in terms of emotionality – emotions are more often described than expressed. Philosophical-religious literature usually completely refrains from the subject of feelings, while classical poetry is dominated by fiction of a very artistic form, in which formal stylistic devices are the most important. On the other hand, the lexis describing feelings is highly developed and it astonishes with its abundance and richness of descriptions as well as long, elaborate compositions. In the article I attempt to sketch a picture of emotions in Sanskrit literature and identify the elements that condition it

Identity dimensions and life satisfaction of students and workers

The main aim presented study was to examine the relationships between satisfaction with life (Diener, 1984) and five identity dimensions distinguished by Luyckx (Luyckx, Goosens, Soenens, & Beyers, 2006, Luyckx et al., 2008): commitment making, identification with commmitment, exploration in breadth, exploration in depth and ruminative exploration. The participants where 417 students and workers aged 19-17. The results indicated significant relationships between identiti dimensions and life satisfaction and also showed the differences between students and workers group: in student subsample significant appeared to be the connection between in breadth exploration and satisfaction with life, and in workers sub-samplem the connections of life satisfaction and exploration in depth. Moreover, in both sub-samples the significant links between satisfaction with life and ruminative king of exploration were reported. it was also found, that identification with commitment mediates the relation of commitment making anf life satisfaction

Differences in Regulatory Mechanisms Induced by β-Lactoglobulin and κ-Casein in Cow’s Milk Allergy Mouse Model–In Vivo and Ex Vivo Studies

The presence of various proteins, including modified ones, in food which exhibit diverse immunogenic and sensitizing properties increases the difficulty of predicting host immune responses. Still, there is a lack of sufficiently reliable and comparable data and research models describing allergens in dietary matrices. The aim of the study was to estimate the immunomodulatory effects of β-lactoglobulin (β-lg) in comparison to those elicited by κ-casein (κ-CN), in vivo and ex vivo, using naïve splenocytes and a mouse sensitization model. Our results revealed that the humoral and cellular responses triggered by β-lg and κ-CN were of diverse magnitudes and showed different dynamics in the induction of control mechanisms. β-Lg turned out to be more immunogenic and induced a more dominant Th1 response than κ-CN, which triggered a significantly higher IgE response. For both proteins, CD4+ lymphocyte profiles correlated with CD4+CD25+ and CD4+CD25+Foxp3+ T cells induction and interleukin 10 secretion, but β-lg induced more CD4+CD25+Foxp3- Tregs. Moreover, ex vivo studies showed the risk of interaction of immune responses to different milk proteins, which may exacerbate allergy, especially the one caused by β-lg. In conclusion, the applied model of in vivo and ex vivo exposure to β-lg and κ-CN showed significant differences in immunoreactivity of the tested proteins (κ-CN demonstrated stronger allergenic potential than β-lg), and may be useful for the estimation of allergenic potential of various food proteins, including those modified in technological processes