Samvid, Saṃvid: 24 definitions
Introduction:
Samvid means something in Hinduism, Sanskrit, the history of ancient India. 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.
In Hinduism
Shaivism (Shaiva philosophy)
Saṃvit (संवित्) or “awareness-reality” itself is succession or Krama. Whether it is a process of empirical cognition or that of reflective meditation or cosmic emanation, it is saṃvit that defines and undergoes the process of succession (krama). This process of succession is also termed Mahākrama.
Saṃvid (संविद्) refers to “consciousness”, according to the Mahānayaprakāśa by Arṇasiṃha (Cf. verse 182-197).—Accordingly, “The supreme arising of the Wheel of Emanation has (also) been explained from this, the aforementioned point of view, to be the supreme expansion (of consciousness) that is incomparable and void of (phenomenal) existence. Those rays of consciousness (saṃvid-raśmi) that, luminous, free of phenomenal signs and limitations are the sole cause of the outpouring of the four levels of Speech, are the best of Siddhas, namely, Khagendra and the rest who, always free of the perception of duality, reside in the abode of the Void (of pure consciousness) in the form of the perceiving subject. [...]”
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.
Purana and Itihasa (epic history)
Saṃvid (संविद्) refers to the “marriage agreement”, according to the Śivapurāṇa 2.2.18. Accordingly as Brahmā narrated to Nārada:—“[...] then Dakṣa took Śiva within the house along with the devas and the sages. [...] after performing the suitable worship, Dakṣa in the presence of respectable sages announced the marriage agreement (saṃvid)’”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vaishnavism (Vaishava dharma)
Saṃvit (संवित्) refers to “the potency that bestows transcendental knowledge of Śrī Bhagavān”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
Saṃvit (संवित्) refers to:—The knowledge portion, cognisant aspect, of the Lord’s spiritual potency. (cf. Glossary page from Bhajana-Rahasya).
Saṃvit (संवित्) refers to:—The knowledge portion, or cognizant aspect, of the Lord’s spiritual potency; the potency by which He knows Himself and causes others to know Him. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Shaktism (Shakta philosophy)
Saṃvit (संवित्) refers to “cognitive consciousness ”, according to the Tantrāloka.—Accordingly, “Creation and absorption rest in this way together in the vital breath (prāṇa). This (rests) in cognitive consciousness (saṃvit) and that in pure consciousness (cinmātra) free of objectivity. And pure consciousness is the goddess who is Parā and the Supreme Goddess (Parameśvarī). She is the thirty-eighth principle, the Heart that is beyond the supreme. Therefore the essence of cognitive consciousness is, by its very nature, this (perpetual) pulsation (spandamāna)”.
Note: There are two aspects of consciousness (saṃvit). One is temporal and the other is not. The latter is the sphere of pure manifestation (prakāśamātra) and consciousness (saṃvinmātra). The former is the sphere of the activity of its reflective awareness. This activity is divided up into moments of perception-cum-cogitation (vikalpa) by the power of time that belongs to non-temporal pure consciousness.
Saṃvid (संविद्) is another name for Goddess Nityā, according to the King Vatsarāja’s Pūjāstuti called the Kāmasiddhistuti (also Vāmakeśvarīstuti), guiding one through the worship of the Goddess Nityā.—Accordingly, “[...] O mother! Even the kings of gods bow to the feet of those men who have acquired a drop of the grace of seeing you. [...] Mindful men call you Kledanī, Kulakuṇḍalinī, Kā, Nityā, Nīti, Nau, Nāvikā, Vidyā, Saṃvid, Vīśvamayī, Umā, Kāmeśvarī, and Kamalā”.
Saṃvit (संवित्) refers to one of the 64 rays of the Ājñā-Cakra which (together with the 72 rays of the Viśuddhi) are associated with the lunar plane called Brahmagranthi, according to Śaṅkarācārya’s Saudaryalaharī.—Accordingly, the Goddess is visualised (by Sādhaka) as dwelling above the six Ādhāracakras ruling over the 360 rays which emanate in them [e.g., Saṃvit]. These 360 rays represent 360 syllables (i.e., a consummation of the śabdaprapañca or 50 alphabets) as well as the principles of nature. For the 360 syllables, together with haṃ and saḥ, Nyāsa should be performed for Śrīcakrapūjā.
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.
Shaiva philosophy
Saṃvit (संवित्) is a synonym for “consciousness”.—The Kashmir Śaiva thinkers believe in pluralism because not all human beings are alike and the different paths and Philosophies are meant for different kinds of people. [...] The central conception of the system is that the Supreme Reality, Śiva, is not only Consciousness (prakāśa, saṃvit, cit, etc.) but also Self-reflection (vimarśa). Unlike the Brahman of Advaita Vedānta which is not conscious of itself and inactive, the Supreme Reality here embraces in itself the static and the dynamic, knowledge and action.
1) Saṃvid (संविद्) refers to “consciousness”, according to the Īśvarapratyabhijñāvivṛtivimarśinī 2.161.—Accordingly, “This [inference of an object particularized by its being external to consciousness] is impossible, since [an entity] external to consciousness (saṃvid-bāhya)—[and therefore] unmanifested, even in a dream—cannot be an object of inference, because [such an entity] cannot be the object of a concept”.
2) Saṃvit (संवित्) or Cit refers to the “transindividual Power of Awareness”, and represents of the fifth division of the Self, according to Kṣemarāja’s Pratyabhijñāhṛdaya (chapter 7-8).—Accordingly, the self is said to be four-fold: void, life-force, the subtle body consisting of the mind and its faculties, and the physical body. It is five-fold with the transindividual Power of Awareness (cit, saṃvit) that permeates the whole. In fact, it is not only cit that permeates the other levels: Kṣemarāja tells us that “it is clear that the very essence of each of these levels is the fact of its pervasion by all the loci of perception prior to it,” where “loci of perception” refers to these levels of embodiment as those realities with which contracted souls identify, and “prior to” means “more fundamental than
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Yoga (school of philosophy)
Saṃvid (संविद्) refers to “(pure) consciousness”, according to the Yogatārāvalī.—Accordingly, [while describing yoganidrā]: “[...] [This] Yogic sleep, whose extraordinary happiness [arises] from ceaseless practice, blossoms in the Yogin whose roots of intentional and volitional thought have been cut off and whose network of Karma has been completely rooted out. Having mastered cessation [of the mind] in the fourth state which is superior to the three states beginning with the mundane, O friend, forever enter that special thoughtless sleep full of [pure] consciousness (saṃvin-mayī)”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Shyanika-shastra (the science of Hawking and Hunting)
Saṃvid (संविद्) refers to the “(thorough) realization” (of a particular science) (e.g., the science of love), according to the Śyainika-śāstra: a Sanskrit treatise dealing with the divisions and benefits of Hunting and Hawking, written by Rājā Rudradeva (or Candradeva) in possibly the 13th century.—Accordingly, “Is not love experienced by those who are ignorant of, the science of Erotics? Still the sages have written on the science for its thorough realization (saṃvid) [tattvasaṃvide]. In the same manner, though the delights of hunting are well known even to men of no intelligence, still hunting affords peculiar delight to the mind of one who knows the science of hawking. [...]”.
Shyanika-shastra (श्यैनिकशास्त्र, śyainikaśāstra) deals with ancient Indian skill of hawking/falconry (one of the ways of hunting) which were laid down in a systematic manner in various Sanskrit treatises. It also explains the philosophy behind how the pleasures derived from sense-experience could lead the way to liberation.
General definition (in Hinduism)
Saṃvīd (संवीद्) refers to the “entire earth”.—In the Śatapathabrāhmaṇa it is stated that by worshiping fire in the Vedic age, the devotees or the sages obtained saṃvīd i.e., the entire earth and as because they were able to obtain this entire earth by it, therefore the, sacrificial ground is called vedī. According to the Taittirīyabrāhmaṇa, also the earth itself is regarded as altar. Thus the concept of the vedī or a ground for offering materials specifically to God of worship emerged in the Vedic era. Again after making the vedī, the concept of idol worship came into existence.
India history and geography
Saṃvid.—(EI 32), an agreement. Note: saṃvid is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Sanskrit dictionary
Saṃvid (संविद्).—I. 2 P.
1) To know, be aware of; संवित्तः सहयुध्वानौ तच्छक्तिं खरदूषणौ (saṃvittaḥ sahayudhvānau tacchaktiṃ kharadūṣaṇau) Bhaṭṭikāvya 5.37;8.17.
2) To recognize.
3) To investigate, examine.
4) To perceive, feel, experience.
5) To advise.
6) To come to an understanding, agree upon.
7) To think over, meditate. -II. 6 U.
1) To get, obtain.
2) To meet together. -Caus.
1) To make known, inform, announce.
2) To know, percieve, observe
3) To cause to know or perceive; समवेद्यन्त च द्विषः (samavedyanta ca dviṣaḥ) Bhaṭṭikāvya 17.63.
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Saṃvid (संविद्).—f.
1) Knowledge, understanding, intellect; यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा (yatreme sadasadrūpe pratiṣiddhe svasaṃvidā) Bhāgavata 1.3.33; असंविदानस्य ममेश संविदाम् (asaṃvidānasya mameśa saṃvidām) Kirātārjunīya 18.42.
2) Consciousness, perception; त्वत्स्नेहसंविदवलम्बितजीवितानि (tvatsnehasaṃvidavalambitajīvitāni) Mālatīmādhava (Bombay) 6.13.
3) An agreement, engagement, contract, covenant, promise; स राजलोकः कृतपूर्वसंवित् (sa rājalokaḥ kṛtapūrvasaṃvit) R.7.31; ततो देवासुराः कृत्वा संविदं कृतसौहृदाः (tato devāsurāḥ kṛtvā saṃvidaṃ kṛtasauhṛdāḥ) Bhāgavata 8.6.32; Manusmṛti 8.5.
4) Assent, consent.
5) An established usage, a prescribed custom; रथस्थाः संविदं कृत्वा सुखां पृष्ट्वा च शर्वरीम् (rathasthāḥ saṃvidaṃ kṛtvā sukhāṃ pṛṣṭvā ca śarvarīm) Mahābhārata (Bombay) 12.53.2; प्रसादिनोऽनु- ज्झितगोत्रसंविदः (prasādino'nu- jjhitagotrasaṃvidaḥ) Śiśupālavadha 12.35.
6) War, battle, fight.
7) A war-cry, watch-word.
8) A name, an appellation.
9) A sign, signal.
1) Pleasing, delighting, gratification; अबुधैः कृतमानसंविदः (abudhaiḥ kṛtamānasaṃvidaḥ) Śiśupālavadha 16.47.
11) Sympathy, participation.
12) Meditation.
13) Conversation; रहसि संविदो या हृदिस्पृशः (rahasi saṃvido yā hṛdispṛśaḥ) Bhāgavata 1.31.1.
14) Hemp.
15) Agreement of opinion; स्तुतीरलभमानानां संविदं वेदनिश्चितान् (stutīralabhamānānāṃ saṃvidaṃ vedaniścitān) Mahābhārata (Bombay) 12.151.6.
16) Acquaintance, friendship; संविदा देयम् (saṃvidā deyam) T. Up.1.11.3.
17) A plan, scheme.
18) News, tidings.
Saṃvid (संविद्).—f. (-vit or vid) 1. Intellect, understanding. 2. Promise, assent. 3. Contract, engagement, agreement, covenant. 4. Knowledge. 5. A watch-word, a cry of battle. 6. War, battle. 7. Name, appellation. 8. Sign, signal. 9. Institute, prescribed custom or observation. 10. Pleasing, delighting. 11. Sympathy. 12. Conversation. 13. Meditation. 14. Hemp. E. sam with, together with, vid to know, &c., aff. kvip .
Saṃvid (संविद्).—i. e. sam-vid, f. 1. Contract, agreement, [Mānavadharmaśāstra] 8, 5; [Pañcatantra] ii. [distich] 60. 2. Promise, Mahābhārata 1, 1223. 3. Intellect. 4. Knowledge, [Mālatīmādhava, (ed. Calc.)] 100, 10; [Kirātārjunīya] 18, 42. 5. Name, appellation. 6. Sign, signal. 7. A watch-word, a battle-cry. 8. Battle. 9. Institute. 10. Pleasing. 11. Hemp.
Saṃvid (संविद्).—1. [feminine] consciousness, feeling, perception; consent, agreement with ([instrumental] ±saha or [genetive]) about (—°); appointment, rendezvous; plan, design; conversation, talk about (—°); news, tidings; custom, usage; name.
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Saṃvid (संविद्).—2. [feminine] acquisition, possession.
1) Saṃvid (संविद्):—[=saṃ-vid] a. saṃ-√1. vid [class] 2. [Parasmaipada] Ā -vetti, -vitte, (3. [plural] -vidate, or -vidrate, [Pāṇini 7-1, 7]), to know together, know thoroughly, know, recognize, [Ṛg-veda] etc. etc.;
—to perceive, feel, taste, [Suśruta];
—to come to an understanding, agree with, approve ([accusative]), [Mahābhārata; Rāmāyaṇa] :
—[Causal] -vedayati, to cause to know or perceive, [Praśna-upaniṣad] ;
—to make known, declare, [Mahābhārata];
—to know, perceive, [Bhaṭṭi-kāvya] :—[Causal] See saṃ-vedita.
2) [=saṃ-vid] 1. saṃ-vid f. consciousness, intellect, knowledge, understanding (in [philosophy] = mahat), [Vājasaneyi-saṃhitā] etc. etc.
3) [v.s. ...] perception, feeling, sense of ([genitive case] or [compound]), [Rājataraṅgiṇī; Bhāgavata-purāṇa; Sarvadarśana-saṃgraha]
4) [v.s. ...] a [particular] stage of Yoga to be attained by retention of the breath, [Mārkaṇḍeya-purāṇa]
5) [v.s. ...] a mutual understanding, agreement, contract, covenant ([accusative] with √kṛ or [Causal] of √sthā or vi-√dhā, ‘to make an agreement with’, [instrumental case] [with and without saha, or [genitive case]] or ‘to’ [inf. or [dative case]]; with [Causal] of √laṅgh or vyati-√kram, ‘to break an agreement’), [Taittirīya-upaniṣad; Manu-smṛti; Mahābhārata] etc.
6) [v.s. ...] an appointment, rendezvous, [Bhāgavata-purāṇa]
7) [v.s. ...] a plan, scheme, device, [Rājataraṅgiṇī]
8) [v.s. ...] conversation, talk about ([compound]), [Mahābhārata; Kāvya literature] etc.
9) [v.s. ...] news, tidings, [Mahābhārata]
10) [v.s. ...] prescribed custom, established usage, [Śiśupāla-vadha xii, 35]
11) [v.s. ...] a name, appellation, [ib.]
12) [v.s. ...] satisfying (= toṣaṇa), [Śiśupāla-vadha xvi, 47] ([Scholiast or Commentator])
13) [v.s. ...] hemp, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) [v.s. ...] war, battle, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
15) [v.s. ...] a watch-word, war-cry, [Horace H. Wilson]
16) [v.s. ...] a sign, signal, [ib.]
17) [=saṃ-vid] b. saṃ-√2. vid [Ātmanepada] (cf.[Pāṇini 1-3, 29]) -vindate (p. -vidāna q.v.), to find, obtain, acquire, [Ṛg-veda; Śatapatha-brāhmaṇa; Bhāgavata-purāṇa];
—to meet with ([instrumental case]), be joined or united to, [Atharva-veda; Aitareya-brāhmaṇa; Śatapatha-brāhmaṇa] :
—[Passive voice] -vidyate, to be found or obtained, be there, exist, [Buddhist literature] :—[Intensive] See -vevidāna below.
18) [v.s. ...] 2. saṃ-vid f. acquisition, property, [Maitrāyaṇī-saṃhitā]
Saṃvid (संविद्):—[saṃ-vid] (t-d) 5. f. Means of recognition, name, sign, watchword; war; promise; institute; knowledge, intellect; pleasing; hemp.
Saṃvid (संविद्):—
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Saṃvid (संविद्):—
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Saṃvid (संविद्):—1.
1) [Z. 6 lies 10, 16, 46.] —
3) = saṃketaka [Trikāṇḍaśeṣa 3, 3, 212.]
Saṃvid (संविद्) in the Sanskrit language is related to the Prakrit words: Saṃvijja, Saṃvida.
Saṃvid (in Sanskrit) can be associated with the following Chinese terms:
1) 現有 [xiàn yǒu]: “manifestly existing”.
2) 具有 [jù yǒu]: “endowed with”.
Note: saṃvid can be alternatively written as: saṃ-vid; saṃ-√vid.
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.
See also (Relevant definitions)
Partial matches (+0): Vid, Sam, Cam.
Starts with (+23): Camvittattam, Samvida, Samvidahana, Samvidahati, Samvidahi, Samvidahitabba, Samvidahitva, Samvidamana, Samvidana, Samvidata, Samvidatman, Samvidbahya, Samviddha, Samviddharma, Samvidekatvanumananirasa, Samvidh, Samvidha, Samvidhan, Samvidhana, Samvidhanaka.
Full-text (+80): Samvidvyatikrama, Pratisamvid, Nasamvid, Samvitprakasha, Svasamvid, Samvitkrama, Samvida, Sthitasamvid, Samvitsiddhi, Samvidrupa, Samvitpatra, Akshisamvid, Samvitpara, Samvitcakra, Sasamvid, Samvada, Mahasamvid, Samvitkarana, Samvadana, Samvitti.
Relevant text
Search found 79 books and stories containing Samvid, Sam-vid, Saṃ-vid, Saṃvid, Samvit, Saṃvit; (plurals include: Samvids, vids, Saṃvids, Samvits, Saṃvits). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)
The Sanskrit Buddhist Literature of Nepal (by Rajendralala Mitra)
Page 265 < [The Sanskrit Buddhist Literature of Nepal (pages)]
Page 370 < [The Sanskrit Buddhist Literature of Nepal (pages)]
A History of Indian Philosophy Volume 4 (by Surendranath Dasgupta)
Part 8 - The Philosophy of Baladeva Vidyābhūṣaṇa < [Chapter XXXIII - The Philosophy of Jiva Gosvāmī and Baladeva Vidyābhūṣaṇā]
Part 3 - Brahman, Paramātman, Bhagavat and Parameśvara < [Chapter XXIV - The Bhāgavata-purāṇa]
Part 4 - Gleanings from the Caitanya-caritāmṛta < [Chapter XXXII - Caitanya and his Followers]
Principle of Shakti in Kashmir Shaivism (Study) (by Nirmala V.)
Part 3.2 - Kula, Krama and Trika: Renovated Expressions < [Chapter 5 - Impacts of the Evolution]
Part 9 - Aesthetic and Linguistic Modes of Śaktyāviṣkaraṇa < [Chapter 6 - Social and Philosophical implications of Śakti in Kashmir Śaivism]
Part 6 - The Concept of Śakticakra and Twelve Kālīs < [Chapter 3 - Evolution of Śakti in Kashmir Śaivism]
A History of Indian Philosophy Volume 2 (by Surendranath Dasgupta)
Part 23 - Vimuktātman (a.d. 1200) < [Chapter XI - The Śaṅkara School of Vedānta (continued)]
Part 22 - Philosophy of the Prakaṭārtha-vivaraṇa (a.d. 1200) < [Chapter XI - The Śaṅkara School of Vedānta (continued)]
Part 24 - Rāmādvaya (a.d. 1300) < [Chapter XI - The Śaṅkara School of Vedānta (continued)]
Yajnavalkya-smriti (Vyavaharadhyaya)—Critical study (by Kalita Nabanita)
Chapter 5.13 - Laws Relating to Transgression of Compacts < [Chapter 5 - Modern Indian Laws reflected from the Vyavahārādhyāya]
Chapter 2.2a - The Vyavahārapadas Enumerated in the Vyavahārādhyāya < [Chapter 2 - The Vyavahārādhyāya of the Yājñavalkyasmṛti]