Samarasa: 11 definitions
Introduction:
Samarasa means something in Buddhism, Pali, Hinduism, Sanskrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Samras.
In Hinduism
Shaktism (Shakta philosophy)
Source: Google Books: Manthanabhairavatantram1) Samarasa (समरस) refers to the “oneness” (of all the energies), according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Raudrī is the locus of the coming together (grathana) of Kula, which is realisation (pratyaya) and the restraint (of impurity brought about by the gracious) Gaze of the Lion. (She is) the intense form of the Command (tīvrājñā), the radiant energy (tejas) of the Siddhas, which is the Teaching of the Lion (imparted) by means of the oneness (samarasa of all the energies).
2) Samarasa (समरस) refers to the “plane of oneness”, according to the Manthānabhairavatantra.—Accordingly, “[...] The Śiva principle is the first. Sound is another and is the second. The third is the End of Sound. Śakti is another and is the fourth. The Pervasive One is said to be the fifth. The sixth is the plane of oneness (samarasa). By abandoning (these) six, there is liberation in the seventh (plane) where she, the Transmental, is the supreme (goddess—Parā). [...]”.
3) Samarasa (समरस) (Cf. Karaṇa) refers to the “equal flavour” (of all things), according to the Svacchandabhairavatantra.—[...] We find that the Transmental [i.e., unmanā] appears, as usual, at the upper extremity of a progressive ascent of consciousness through the phases of the syllable OṂ. [...] The level of the energy of the Equal One (samanā) is projected symbolically onto the topknot (śikhā) at the apex of the microcosmic body. Here the yogi experiences the ‘equal flavour’ (samarasa) of all things. His consciousness not directed to a specific object (mantavya), his mind abides in a state of pure indeterminate awareness (mananamātra). By rising beyond this level, the yogi’s consciousness is purified and comes to rest in the power of the Transmental (unmanā), which is the undivided Light that illumines the entire universe, and attains Śiva
Source: Brill: Śaivism and the Tantric Traditions (shaktism)Samarasa (समरस) refers to “equilibrial (union)”, according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “I resort to the glorious sandals of Paramaśiva (Śiva in the Ultimate state), who is eternally in equilibrial union (samarasa-ātman) with the Goddess characterised by boundless bliss (niḥsīman-ānanda). I revere the Nityā Śakti of the Lord, i.e. Paramaśiva. She possesses all powers and carries out the five tasks [for him]. She bestows grace upon all, is eternal, and is the motherly origin of all good. [...]”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism (Shaiva philosophy)
Source: SOAS University of London: Protective Rites in the Netra TantraSamarasa (समरस) refers to the “highest truth”, according to the Netratantroddyota commentary on the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 22.17ab]—“Then, that which is Śiva, that domain that consists of nothing but consciousness and is named Paramaśiva, which is denoted by such terms as svarūpa, which has been previously explained. Together with visarga, fused with highest truth (samarasa) together with [the highest level of mantra] unmanāśakti, which is the highest autonomy. By means of that bliss of the nectar of Śiva, which has been obtained by firmly settling oneself in the practice of the third seed (sa)”.
Source: ORA: Amanaska (king of all yogas): (Shaivism)Samarasa (समरस) refers to “having one flavour (with Śiva)”, according to the Niśvāsatattvasaṃhitā’s Nayasūtra 4.53-55.—Accordingly, “Thus one should meditate upon Śiva and the [individual] soul as one. Thus thinking of all things, and similarly [one’s own] self, as like Śiva, one becomes devoid of attachment and hatred. They [scil. those who think in this way] become spotless, pure, full of Śiva nature. He should understand [himself] as having one flavour (samarasa) [with Śiva], being [as he now is] joined with Śiva. The whole universe, moving and unmoving is thought of as being like Śiva”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Source: OSU Press: Cakrasamvara SamadhiSamarasa (समरस) refers to “(having) one taste”, according to the Saṃvaramaṇḍala of Abhayākaragupta’s Niṣpannayogāvalī, p. 45 and n. 145; (Cf. Cakrasaṃvaratantra, Gray, David B., 2007).—Having one face represents that all things have one taste (samarasa), total non-duality of subject and object, knower, knowing and known.
Source: ORA: Amanaska (king of all yogas): (Tibetan Buddhism)Samarasa (समरस) refers to “(that which has) the same flavour (as everything else)”, according to the thirty-third chapter of the Saṃvarodayatantra: a Buddhist explanatory Tantra of the Cakrasaṃvara cycle.—Accordingly, while describing the no-mind meditation: “Having established his state in that which is free of [all] states and having [thus] made his state supportless and the mind no-mind, [the Yogin] should not think of anything at all [...]. He should contemplate that his mind has the same flavour [as everything else] (samarasa) and is the same in appearance as the sky. [...]”.
Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionarysamarasa (समरस).—a (S) Of justly balanced passions and affections; of equal temper or mind; mild, placid, tranquil, serene. 2 Of the same or one essence, nature, spirit, or glowing life.
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samarasa (समरस).—m (S) Identity of essence or spiritual being; and, specifically, coëssentiality or tādātmya with brahma. Ex. mhaṇē tukā samaraśīṃ miḷālā jara || tarī kōṇāsīṃ uttara bōlāvēṃ ||.
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samarāsa (समरास).—f (samarāśi S) The produce of a field collected and stacked, not yet divided amongst the sharers nor yet ascertained. Hence Property in general of which the division is not made and the enjoyment is forborne.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English DictionarySamarasa (समरस):—[=sama-rasa] [from sama] mfn. having eq° feelings (-tva n.), [Kāśī khaṇḍa, from the skanda-purāṇa]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Source: DDSA: A practical Hindi-English dictionarySamarasa (समरस) [Also spelled samras]:—(a) equanimous; harmonious; ~[tā] equanimity; harmony.
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Kannada-English dictionary
Source: Alar: Kannada-English corpusSamarasa (ಸಮರಸ):—
1) [noun] the state of being balanced between happiness and sorrow or taking both in the same detatched and disinterested manner.
2) [noun] agreement; harmony; concordance.
3) [noun] (vīr.) one of the six types of devotion to the God.
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Sāmarasa (ಸಾಮರಸ):—[noun] accord; consonance; agreement.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Source: unoes: Nepali-English DictionarySamarasa (समरस):—adj. even; equable; harmonious;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches: Rasa, Cama, Sama, Raca.
Starts with: Camaracam, Camaracar, Samarasacitta, Samarasamkata, Samarasamora, Samarasanadi, Samarasanem, Samarasara, Samarasarasamgraha, Samarasarashvarodaya, Samarasata, Samarasatva.
Ends with: Shivasamarasa.
Full-text (+8): Camaracam, Samarasatva, Shivasamarasata, Shivasamarasa, Jegajalli, Samras, Pirakkiyatan, Kekkalippatu, Uttiyokan, Mirutuvacakam, Omalippu, Jirani, Akatana-katanacamarttiyam, Vivati, Samarasanem, Atikkam, Layam, Lakshminkara, Grathana, Samarasi.
Relevant text
Search found 7 books and stories containing Samarasa, Sama-rasa, Sāma-rasa, Samarāsa, Sāmarasa; (plurals include: Samarasas, rasas, Samarāsas, Sāmarasas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Cidgaganacandrika (study) (by S. Mahalakshmi)
Verse 76 [Ādya-spandharūpa-Śaktipītha] < [Chapter 3 - Third Vimarśa]
Sahitya-kaumudi by Baladeva Vidyabhushana (by Gaurapada Dāsa)
Text 9.20 [Yamaka] < [Chapter 9 - Ornaments of Sound]
Book Reviews < [October – December, 1993]
Book Reviews < [July – September, 1993]
The Kannada Vachanas < [January 1959]
Blue Annals (deb-ther sngon-po) (by George N. Roerich)
Chapter 17b - Rgod tshang pa’s Disciples < [Book 8 - The famous Dakpo Kagyü (traditions)]
Chapter 16a - Lo ras pa (Gtsang pa rgya ras’ disciple) < [Book 8 - The famous Dakpo Kagyü (traditions)]
A History of Indian Philosophy Volume 5 (by Surendranath Dasgupta)
Part 1 - History and Literature of Vīra-śaivism < [Chapter XXXV - Vīra-śaivism]
Preceptors of Advaita (by T. M. P. Mahadevan)