samādhi = sa + ā+dhi ==> sa + m + ā+dhi?

[Taff Rivers]

Learned ones,

  samādhi = sa + ā+dhi ==> sa + m + ā+dhi?

From the viewpoint of a follower of the anuśāsana, that is, one who actually carries out the instructions,
the term needs to be clearly expressed.

To that end I venture that term 'samādhi' as employed by Pāṇini in his renowned YS, be deconstructed as above.

sa, being an indiclinable, carrying the locative sense 'with'
  and
ā-dhi, being a receptacle.

Thus to be interpreted as ' the state of a receptacle' - as the receptacle itself, without it normal contents, i.e. without thoughts etc., thus being pure consciousness itself?

My reasoning being based on information from the MW.

7. sa
      • ind. (connected with saha, sam, sama, and occasionally in, BhP. standing for saha with instr.) an inseparable prefix expressing 'junction', 'conjunction', 'possession' (as opp. to a priv.), 'similarity', 'equality'.
      • and when compounded with nouns to form adjectives and adverbs it may be translated by 'with', 'together or along with', 'accompanied by', 'added to', 'having', 'possessing', 'containing', 'having the same'.
      • [cf. sa-kopa, sāgni, sa-bhāya, sa-droṇa, sa-dharman, sa-varṇa].; or it may = 'ly', as in sa-kopam, 'angrily', sopadhi, 'fraudulently'), ṚV. &c. &c.
      • [cf. Lat. sim in simplex; sem in semel, semper Eng. same.] [1111,2]

1. ā-dhi
      • m. (for 2. see p. 139, col. 2) a receptacle, BhP. xi, 13, 33.
      • place, situation, L.
      • foundation, Nyāyam.
      • a pledge, deposit, pawn, mortgage , ṚV. Mn. Yājñ.
      • hire, rent, Āp.
      • an attribute, title, epithet (cf. upādhi), L. [138,2]

Regards,

  Taff Rivers

eddie...@gmail.com

[RamanaMurthy Bathala]

Dear Sir,

Copy pasting from dictinary:

A SANSKRIT ENGLISH DICTIONARY-THEODORE BENFEY Page No. 1011

Regards

Ramana murthy

[Taff Rivers]

RamanaMurthy,

  I do of course mean Patañjali's YS and not Pāṇini's!

In the context of the YS then, samādhi is the result of restraining the senses, and contemplation is a part of that activity.
It is a state, not an activity.
A state, in the sense that wet clay undergoes a material change of state into solid ceramic, as a pot or building block - by the action of baking - so does consciousness change into the state of Samādhi.

To this westerner's mind, getting samādhi to read as 'the state of being a receptacle'  then makes the work (the YS) a practical instruction manual, rather than an academic work of philosophy. In a any case it certainly not a poetic work.

Regards,
  Taff Rivers of Cardiff, UK -  where two rivers meet.

eddie...@gmail.com.

sam-ādhi, samā-dhi, sama-a-dhi, sama-ā-dhi.......

[hnbhat]

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[अभ्यंकरकुलोत्पन्नः श्रीपादः | श्रीपतेः पदयुगं स्मरणीयम् ।]

शक्यं मन्तुम् समाधिः-समाधी एतौ द्वौ भिन्नौ शब्दौ इति !

1. समाधिः इति तस्याः अवस्थायाः विशेषणं यस्यां धीः समा भवति ! समा धीः यस्यां सा समाधिः !
   
2. समाधी - समाधिन्-शब्दस्य पुँल्लिङ्गि प्रथमा एकवचनम् ! समा धीः अस्य अस्ति इति समाधिन् !
   
3. समाधिः/समाधी एतयोः विग्रहः (सम्+आ+धिः / धी) एवमपि शक्यः ! सम्-इति एकः प्रादिः उपसर्गः वा ! आ (आङ्)-इत्यपि एकः प्रादिः उपसर्गः वा ! 
   
1. सम् = सह वा समीचीनतया वा सम्पूर्णतया वा !
2. आ = आकाशत्वेन वा आसमन्तात् वा सर्वसमावेशकतया वा !

[Taff Rivers]

Professor,

   This post is empty.

[Taff Rivers]

SL,

  I appreciate that you are a busy person.

 But, please could provide some info, as to which particular message you are responding to, not to mention who you are addressing.

  Also, please bear in mind that since Sanskrit has millenium's worth of alternate usages for each and every single word in its lexicon, commentators make use of paraphrase and clay pots etc. by way of resolving ambiguity that comes from multiple word senses.

Meanwhile, such as I, are faced with an hour or two's worth of anumāna!

Regards,

  Taff

[hnbhat]

I think he is imagining derivation as much he can expand.

In SKD Sanskrit - Sanskrit dictionary, the derivation is given and explained as follows:
with definitions. The derivation is grammatically the same. Vacaspatya also gives the same derivation.

समाधिः, पुं, (समाधीयतेऽस्मिन् मनो जनैरिति ।
सम् + आ + धा + “उपसर्ग धोः किः ।” इति
किः ।)

samādhiḥ, puṁ, (samādhīyate'smin mano janairiti .
sam + ā + dhā + “upasarga dhoḥ kiḥ .” iti
kiḥ .) 

समर्थनम् । नीवाकः । नियमः । इत्य-
मरः ॥ (यथा, कुमारे । ५ । ६ ।
“अयाचतारण्यनिवासमात्मनः
फलोदयान्ताय तपःसमाधये ॥”)
समर्थनं अशक्ये अध्यवसायः दुर्घटस्य घटनत्वं
वा । नीवाको वचनाभावः । इति स्वामी ॥
धान्यादिषु मूल्योत्कर्षपूर्ब्बको जनादरः । इति
सुभूतिः ॥ नियमः अङ्गीकारः । एते समा-
धयः ।
समाधीयतेऽस्मिन् मनो जनैरिति किः ।
इति भरतः ॥ ध्यानम् । काव्यगुणविशेषः ।
इति मेदिनी ॥ (अर्थालङ्कारविशेषः । यथा,
साहित्यदर्पणे । १० । ७४० ।
“समाधिः सुकरे कार्य्ये दैवाद्बस्त्वन्तरागमात् ॥”
यथा, --
“मानमस्या निराकर्त्तुं पादयोर्मे पतिष्यतः ।
उपकाराय दिष्ट्येदमुदीर्णं घनगर्जितम् ॥”
समाधीयतेऽनेनेति करणे किः । कारणसामग्री ।
यथा, रघुः । १ । २९ ।
“तं वेधा विदधे नूनं महाभूतसमाधिना ।
तथाहि सर्व्वे तस्यासन् परार्थैकफला गुणाः ॥”)
इन्द्रियनिरोधनम् । इति शब्दरत्नावली ॥ * ॥

समाधिलक्षणं यथा,

1. गारुडे ४४ अध्याये ।
“नित्यं शुद्धं बुद्धियुक्तं सत्यमानन्दमद्वयम् ।
तुरीयमक्षरं ब्रह्म अहमस्मि परं पदम् ।
अहं ब्रह्मेत्यवस्थानं समाधिरिति गीयते ॥” 
[Page5-272-a+ 52]

2. अपि च तत्रैव २४० अध्याये ।
“द्बादशध्यानपर्य्यन्तं मनो ब्रह्मणि यो नरः ।
तुष्टे तु संयतो मुक्तः समाधिः सोऽभिधीयते ॥

3. ध्येयमेव हि सर्व्वत्र ध्याता तल्लयतां गतः ।
पश्यति द्वैतरहितं समाधिः सोऽभिधीयते ॥”

4. अन्यच्च विष्णुपुराणे । ६ । ७ । ९० ।
“तस्यैव कल्पनाहीनं स्वरूपग्रहणं हि यत् ।
मनसा ध्याननिष्पाद्यं समाधिः सोऽभिधीयते ॥”

5. अपरञ्च ।
“इमं गुणसमाहारमनात्मत्वेन पश्यतः ।
अन्तः शीतलता यस्य समाधिरिति कथ्यते ॥”
इति योगवाशिष्ठे उपशमप्रकरणम् ॥

योगाङ्गविशेषः । यथा । समाधिस्तु द्विविधः ।
सविकल्पको निर्व्विकल्पश्चेति । तत्र सविकल्पको
नाम ज्ञातृज्ञानादिविकल्पलयानपेक्षया द्वितीय-
वस्तुनि तदाकाराकारितायाच्चित्तवृत्तेरवस्था-
नम् । तदा मृण्मयगजादिभाणेऽपि मृद्भाणवत्
द्वैतभाणेऽप्यद्वैतं वस्तु भासते । तदुक्तमभियुक्तैः ।
“दृशि स्वरूपं गगनोपमं परं
सकृद्विभातं त्वजमेकमव्ययम् ।
अलेपकं सर्व्वगतं यदद्वयं
तदेव चाहं सततं विमुक्तम् ॥
दृशिस्तु शुद्धोऽहमविक्रियात्मको
न मेऽस्ति बद्धो न च मे विमोक्षः ॥”
इत्यादि ॥ * ॥
निर्व्विकल्पकस्तु । ज्ञातृज्ञानादिभेदलयापेक्षया
द्वितीयवस्तुनि तदाकाराकारिताया बुद्धिवृत्ते-
रतितरामेकीभावेनावस्थानम् । तदा तु जला-
काराकारितलवणानवभासेन जलमात्रावभास-
वदद्वितीयवस्त्वाकारांकारितचित्तवृत्त्यनवभासे-
नाद्वितीयवस्तुमात्रमेवावभासते । ततश्चास्य
सुषुप्तेश्चाभेदशङ्का न भवति उभयत्र वृत्त्यभाणे
समानेऽपि तत्सद्भावासद्भावमात्रेणानयोर्भेदोप-
पत्तेः ॥ अस्याङ्गानि । यमनियमासनप्राणायाम-
प्रत्याहारधारणाध्यानसमाधयः । तत्र अहिंसा-
सत्यास्तेयब्रह्मचर्य्यापरिग्रहाः यमाः । १ । शौच-
सन्तोषतपःस्वाध्यायेश्वण्प्रणिधानानि नियमाः । २
करचरणादिसंस्थानविशषलक्षणानि पद्मस्वस्ति-
कादीनि आसनानि । ३ । रेचकपूरककुम्भक-
लक्षणाः प्राणनिग्रहोपायाः प्राणायामाः । ४ ।
इन्द्रिवरणां स्वस्वविषयेभ्यः प्रत्याहरणं प्रत्या-
हारः । ५ । अद्वितीयवस्तुन्यन्तरिन्द्रियधारणं
धारणा । ६ । तत्राद्बितीयवस्तुनि विच्छिद्य
विच्छिद्य अन्तरिन्द्रियवृत्तिप्रवाहो ध्यानम् । ७ ।
समाधिस्तु उक्तः सविकल्पक एव । ८ । एव-
मस्याङ्गिनो निर्व्विकल्पकस्य लयविक्षेपकषाय-
रसास्वादलक्षणश्चत्वारो विघ्नाः सम्भवन्ति ।
लयस्तावत् अखण्डवस्त्वनवलम्बनेन चित्तवृत्ते-
र्निद्रा । १ । अखण्डवस्त्वनवलम्बनेन चित्तवृत्ते-
रन्यावलम्बनं विक्षेपः । २ । लयविक्षेपाभावेऽपि
चित्तवृत्ते रागादिवासनया स्तब्धीभावात्
अखण्डवस्त्वनवलम्बनं कषायः । ३ । अखण्ड- 
[Page5-272-b+ 52]
वस्त्वनवलम्बनेनापि चित्तवृत्तेः सविकल्पानन्दा-
स्वादनं रसास्वादः । समाध्यारम्भसमये सवि-
कल्पानन्दास्वादनं वा । ४ । अनेन विघ्नचतु-
ष्टयेन रहितं चित्तं निर्व्वातदीपवदचलं सद-
खण्डचैतन्यमात्रमवतिष्टते यदा तदा निर्व्वि-
कल्पकः समाधिरित्युच्यते ॥ * ॥ तदुक्तम् ।
“लये सम्बोधयेत् चित्तं विक्षिप्तं शमयेत् पुनः ।
सकषायं विजानीयात् शमप्राप्तं न चालयेत् ॥
नास्वादयेद्रसं तत्र निःसङ्गः प्रज्ञया भवेत् ॥”
इत्यादि । यथा दीपो निवातस्थो नेङ्गते
इत्यादि च । इति श्रीसदानन्दयोगीन्द्रविरचित-
वेदान्तसारः ॥ (स्वनामख्यातवैश्यविशेषः । अयं
हि महामायामाराध्य परं ज्ञानमलभत् । अस्य
विशेषवृत्तान्तस्तु देवीमाहात्म्यतो द्रष्टव्यः ॥)

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[hnbhat]

Sorry. There is another post replying to Abhyankar's and your post.

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[Taff Rivers]

Professor,

   Thank you. I now have received that post.

That is a now much transliterating for me to do to gain access to this timeless wisdom!

Please confirm 'SKD' as being Sabdakalpadruma dictionary at IITS Koeln -  http://www.sanskrit-lexicon.uni-koeln.de
I assume that the given Page refs. apply to that work?

As to 'Vacaspatya'. Are these Vācaspati Miśra's works?

I have Miśra's Tattva-vaiśāradī on Yogasūtra, as included in J H Woods' work on the YS at Harvard.
but not his Miśra's Tattvabindu which would be the relevant work as regards interpreting meanings?
of which the only downloadable Tattvabindu I can find is a PDF in Devanagari, which does not lend itself to easy transliterating. 
 
 Best regards,

  Taff Rivers
eddie...@gmail.com

[Irene Galstian]

Scanned PDF in Devanagari?

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[Taff Rivers]

Irene,

Scanned PDF in Devanagari?  iti Irene

   I am having to exercise all my yogic powers to fill in all the blanks, but am I to understand that you would like me to provide a URL of a certain downloadable scanned PDF Devanagari document titled Tattvabindu by the famous Vācaspati Miśra'?

If so, one such, found bundled with source text that he makes reference to, is to be had from:

https://ia801606.us.archive.org/21/items/in.ernet.dli.2015.329876/2015.329876.Tattva-Bindu.pdf

The scan is quite clear.

Regards,

  Taff Rivers



On Monday, July 31, 2017 at 7:19:12 PM UTC+1, Irene Galstian wrote:

Scanned PDF in Devanagari?

[Irene Galstian]

Oh no, I just wasn't sure I understood you, Taff. Asked to make sure whether the Devanagari PDF was scanned or typed.

But thank you for the link! :-)

Irene

[hnbhat]

Yes. Vacaspatya also refers to another dictionary in the same site available online as SKD. You need not  transliterate but option is available to get roman Unicode in both.

On 31 July 2017, at 23:30, Taff Rivers <eddie...@gmail.com> wrote:

Professor,

   Thank you. I now have received that post.

That is a now much transliterating for me to do to gain access to this timeless wisdom!

Please confirm 'SKD' as being Sabdakalpadruma dictionary at IITS Koeln -  http://www.sanskrit-lexicon.uni-koeln.de
I assume that the given Page refs. apply to that work?

As to 'Vacaspatya'. Are these Vācaspati Miśra's works?

I have Miśra's Tattva-vaiśāradī on Yogasūtra, as included in J H Woods' work on the YS at Harvard.
but not his Miśra's Tattvabindu which would be the relevant work as regards interpreting meanings?
of which the only downloadable Tattvabindu I can find is a PDF in Devanagari, which does not lend itself to easy transliterating. 
 
 Best regards,

  Taff Rivers
eddie...@gmail.com

On Monday, July 31, 2017 at 3:47:25 PM UTC+1, hn bhat wrote:

Sorry. There is another post replying to Abhyankar's and your post.

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[Taff Rivers]

hh bhat,

  Thank you.
   I skipped over that entry (Vacaspatya/Vācaspatya)  because of the Sanskrit-Sanskrit heading.

I have downloaded some alternate packages/formats listed at IITS Koeln, buy have yet to examine their content.

Thank you again.
 
Regards,

  Taff Rivers.

eddie...@gmail.com

[Taff Rivers]

Irene,

  As the professor, informs us. IITS Koeln has a number of options, including online interface in Devanagari/ Roman Unicode UTF-8 text, and downloadable versions.

It turns out to have a variety of interfaces, scans and text formats, but you will have to explore them to determine exactly what they can for you, and how they work.

The 'new 2016 'interface for example, does not have a drop down icon in the default Dictionary menu item, you have to type something (anything) into that box to get at that (big) drop down list of dictionaries.

Happy go lucky is the traveler.

Taff

[Irene Galstian]

Taff,

Yes, I've noticed that too about the dictionary abbreviations. I love the Koeln setup, but the iPhone doesn't. Oh well. 

Happy go lucky indeed. 

Irene

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