Q: Does the phrase satyam j~nAnam anantam brahma means truth-knowledge limitless or Existence-consciousness limitless? (The latter is the definition given by Swami Dayananda in one of the summer camp tapes.)
A: Strictly speaking, sat means real, existence or being; sattA means being or existence; satya means truth or being. If you look up ‘existence’, you will probably find asti or astitvam. If you look up ‘sat’ in Monier-Williams, one of the meanings is ‘that which really is, entity or existence, essence, the true being or really existent’. If you look up ‘sattva’, you get ‘being, existence, entity, reality, true essence’.
So the answer is that both are used in either context and there is no clear meaning associated with either (and I have come across both being used in both meanings. I am fairly sure that Swami D has used both to mean ‘existence’ and both to mean ‘truth’. Sanskrit is a very versatile language! (But, if you ever come across me using it clearly in one way and Swami D using it in another, take Swamiji’s meaning! He knew Sanskrit inside out; I don’t!) Continue reading →
This is a response to Ramesam’s post ‘samAdhi Again – 1’. I have posted separately because 1) it is rather long for a comment; 2) I wanted to italicize the key phrases of quotations and 3) the authenticity of vivekachUDAmaNi merits a separate topic.
Congratulations on a thorough and erudite analysis – most impressive! Your Sanskrit knowledge and scriptural learning is much greater than my own, so I am reluctant to enter into any attempt to ‘argue’ in any way with what you have written. Certainly, I am aware that the word samAdhi is used with different meanings in different texts.
However, just in relation to the vivekachUDAmaNi, I have 13 versions of this and have looked at them all in reference to the section on samAdhi (verses 354 – 372 approximately – as you know, the precise numbering of verses varies between different translations) and any other references I could find. And I have not found anything to persuade me that the meaning of samAdhi does not tally with that used by Yoga philosophy, i.e. as the final stage of aShTA~Nga yoga, meaning ‘intense meditation, culminating in a state in which no duality is apprehended’.
John Grimes, in his translation, comments in verse 409 (kim api satata…): “SamAdhi or meditative enstasis is a state wherein one experiences the non-dual Bliss of the Self.” (Note that John is a Ramana adherent; he publishes an article in every issue of ‘Mountain Path’.) And he translates verse 474 (samAdhinA sAdhu vinishchalAtmanA…): “ Through one-pointed absorption in which the mind has been perfectly stilled…” Continue reading →