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88-460: Although parts of the temple date to the 12th or 13th century, the existing structure mainly dates to the 17th century or later, and reflects the later Deccan style, with dome motifs and lobed arches. Attempts were made to destroy the temple by Afzal Khan , however the original central figure of the shrine was protected by the Brahmin priests Badve while Afzalkhan destroyed a similar idol. Pundalik

176-460: A boon. Pundalik requests Krishna to stay on Earth and bless all his true devotees. Krishna agrees to stay and takes the form of Vithoba. Currently, the deity resides in the Vithoba temple and is worshipped alongside Rukmini , his chief consort. An interesting tale is that of the temple's first step called "Sant Namdev Maharaj Pāyari" (step of Sant Namdev Maharaj). The child and future saint, Namdev

264-676: A central place in early Mahāyāna, also because they "may have given access to fresh revelations and inspiration". Indian Mahāyāna traditions refer to numerous forms of samādhi , for example, Section 21 of the Mahavyutpatti records 118 distinct forms of samādhi and the Samadhiraja Sutra has as its main theme a samādhi called 'the samādhi that is manifested as the sameness of the essential nature of all dharma s' ( sarva-dharma-svabhavā-samatā-vipañcita-samādhi ). Buddhist Pali texts describe three kinds of samādhi which

352-557: A demonic incarnation. The Shri-Shiva-Prabhuche compares the conflict to the legendary Kurukshetra War , equating Shivaji to Bhima and Afzal Khan to Duryodhana . Several legends about Afzal Khan's fatal campaign became popular in the following years. One of these legends claims that he had a premonition about his death from an astrologer before he started his march against Shivaji. Therefore, he killed and buried his 63 wives at Afzalpura near Bijapur to ensure that no other men would get them after his death. The graveyard of his 63 wives

440-517: A discontented tributary of Virabhadra, helped the Bijapur army capture Ikkeri in exchange for 1,00,000 rupees, forcing Virabhadra to flee to Bednur . Subsequently, the Bijapur government decided to capture the forts of Adoni and Tadipatri , which were ruled by friends of Kenge Nayaka. Kenge Nayaka suggested that the march to these areas was difficult, and instead advised Bijapur to capture Bangalore . In exchange for this advice, Kenge Nayaka demanded

528-544: A distance. In reality, he had stationed his soldiers in ambush in every cave, and concealed a bichuwa (dagger), which he used to attack Afzal Khan. After Afzal Khan's killing, Shivaji's Maratha troops, hidden in the forest, came out and routed the Bijapur army at the Battle of Pratapgad , on 20 November 1659 (10 November 1659 in Julian calendar ). According to Revington's letter, around 3,000 of Afzal Khan's soldiers died in

616-417: A gross level the breath is equal in both nostrils, and on the subtle level pranic flow in ida and pingala nadis is balanced. This is called the sushumna breath because the residual prana of the sushuma, the kundalini , flows in sushumna nadi, causing sattva guna to dominate. "It creates a feeling of peace. That peace is ānanda". In sānanda samādhi the experience of that ānanda, that sattvic flow,

704-535: A negotiation meeting with only a few bodyguards at Javli, located near the foot of the Pratpagad fort. Afzal Khan agreed, and accordingly, Shivaji ordered his men to clear forest and create a path from Wai to Pratapgad. The place chosen for the meeting was a crest located below Pratapgad, overlooking the Koyna River valley. One day before the meeting, Afzal Khan marched to Par, a village near Pratapgad, via

792-485: A shield. Afzal Khan left his camp at Par with an escort of 1,000 soldiers. However, Shivaji's envoy Gopinath argued that such a large escort would scare Shivaji away from the meeting, and convinced Afzal Khan to bring only two soldiers to the meeting, just like Shivaji. Accordingly, Afzal Khan left most of his escort at a short distance from the meeting place, and came to meet Shivaji in a palki , accompanied by five men: two soldiers, his expert swordsman Sayyid Banda, and

880-500: A single process that leads to awakening. She concludes that "the fourth jhāna is the optimal experiential event for the utter de-conditioning of unwholesome tendencies of mind and for the transformation of deep epistemological structures. This is because one embodies and actualizes an awakened awareness of experience." The earliest extant Indian Mahāyāna texts emphasize ascetic practices, forest-dwelling, and states of meditative oneness, i.e. samādhi . These practices seem to have occupied

968-487: A six-stage model, explicitly rejecting Vacaspati Misra's model. Vijnana Bikshu regards joy ( ānanda ) as a state that arises when the mind passes beyond the vicara stage. Whicher agrees that ānanda is not a separate stage of samādhi . According to Whicher, Patanjali's own view seems to be that nirvicara-samādhi is the highest form of cognitive ecstasy. According to Sarasvati Buhrman, " Babaji once explained that when people feel blissful sensations during sādhanā , on

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1056-523: A small hall where bhajans are performed. A small shrine for Garuda and Hanuman . Then, after climbing a few steps, we can see the face of Lord Vittala. We can have this Mukha Darshan any time without standing in Queue. For, Padha Darshan (To touch the Lotus Feet of Lord), there is an entrance which leads to the queue complex outside the temple. It will lead to many small shrines of Bhaktas, then towards

1144-518: A son of a fry cook ( bhatari ). According to the Maratha texts, Afzal Khan asked Shivaji to submit to the Bijapuri king Adil Shah, and be recognized as a vassal lord. He pretended to embrace Shivaji, but then quickly stabbed him with a concealed weapon. Shivaji was protected by his chain mail, and retaliated. Afzal Khan then rushed out of the tent; his companion Sayyid Banda attacked Shivaji, but

1232-442: Is "Samma Samadhi" (Right Concentration), and only the first four Jhanas are considered "Right Concentration". When all the jhanas are mentioned, the emphasis is on the "Cessation of Feelings and Perceptions" rather than stopping short at the "Dimension of Neither Perception nor Non-Perception". According to Gunaratana , the term ' samādhi ' derives from the roots ' sam-ā-dhā ', which means 'to collect' or 'bring together', and thus it

1320-427: Is a devoted son to his parents Janudev and Satyavati, who lived in a forest called Dandirvan. But after his wedding, Pundalik begins ill-treating his parents. Tired with their son's misbehavior and ill treatment, the elderly couple decide to leave for Kashi. Legend holds that people who die in the city of Kashi attain salvation and emancipation from the cycle of birth and death. Many Hindus would relocate to Kashi before

1408-543: Is also believed that Tukaram - a 17th-century devotee of Krishna in the form of Vithoba - spent his last days in the temple. The main entrance of Lord Vittala's Temple is facing towards the Chandrabhaga or Bhima river. Samadhi of Namadev and Chokamela is at the entrance. Pilgrims will first pray to the Devotees and then enter the temple. A small Ganesh shrine is present inside the temple as first Shrine. Then,

1496-600: Is best remembered for his campaign against Shivaji , the founder of the kingdom that later evolved into the Maratha Empire . This campaign, which resulted in Afzal Khan's death, came to be highly celebrated in the Marathi literature . The earliest sources that describe the episode include: Shivaji was a son of the Bijapur's general Shahaji , who had fought alongside Afzal Khan. He administered Shahaji's fiefs in

1584-460: Is busy serving his parents food. Pundalik realizes that God is at his door but decides to serve his parents first. So, Pundalik throws a brick outside for God to stand on and wait for him until he finishes attending to his parents. It is the first day of monsoon so it is wet and muddy outside. If Vishnu stands upon a brick his feet will remain clean and dry. Seeing this act, Krishna was extremely impressed by Pundalik's love for his parents and granted

1672-420: Is controversial, but it seems to me that the third and fourth jhanas are thus quite unlike the second." Alexander Wynne states that the dhyana -scheme is poorly understood. According to Wynne, words expressing the inculcation of awareness, such as sati , sampajāno , and upekkhā , are mistranslated or understood as particular factors of meditative states, whereas they refer to a particular way of perceiving

1760-606: Is essential for the attainment of spiritual liberation (known variously as nirvana , moksha ). In Buddhism, it is the last of the eight elements of the Noble Eightfold Path . In the Ashtanga Yoga tradition, it is the eighth and final limb identified in the Yoga Sutras of Patanjali . In Jain meditation , samadhi is considered one of the last stages of the practice just prior to liberation. In

1848-402: Is generally translated as "concentration." In the early Buddhist texts, samādhi is also associated with the term samatha (calm abiding). In the commentarial tradition, samādhi is defined as ekaggata , one-pointedness of mind ( Cittass'ekaggatā ). Buddhagosa defines samādhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object [...]

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1936-432: Is known as Sath Khabar. An annual urs (death anniversary celebration) was held at Afzal Khan's tomb, but in the 1990s, right-wing Hindus objected to the alleged Muslim glorification of Afzal Khan as a martyr during the event. They formed an organization called Pratapgarh Utsav Samiti, and started organizing "Shiv Pratap Din" ("Shivaji Glorification Day") to celebrate Shivaji's victory over Afzal Khan. The Samiti observed

2024-552: Is retained in Zen and Dzogchen. The stock description of the jhānas , with traditional and alternative interpretations, is as follows: Appended to the jhana -scheme are four meditative states, referred to in the early texts as arupas or as āyatana . They are sometimes mentioned in sequence after the first four jhānas and thus came to be treated by later exegetes as jhānas. The immaterial are related to, or derived from, yogic meditation, and aim more specific at concentration, while

2112-693: Is supported by the English letter, as well as Tarikh-i-Ali . Maratha sources suggest higher numbers, stating that Afzal Khan's army had as many as 35,000 infantry; 12,000 cavalry; and 500 cannons; according to American academic Nicholas Gier, these sources exaggerate the strength of Afzal Khan's forces in order to glorify Shivaji's victory. The Chitnis Bakhar states that Afzal Khan's army numbered 30,000 men; and Sabhasad states that it had 12,000 cavalry plus additional infantry. Shivaji-Pratpa , Rairi Bakhar , 91 Qalami Bakhar , and Tarikh-i-Shivaji state that Afzal Khan's army numbered 12,000. Afzal Khan, like

2200-424: Is the last of the eight elements of the Noble Eightfold Path . When samadhi is developed, things are understood as they really are. Samma-samadhi is explicated as dhyana , which is traditionally interpreted as one-pointed concentration. Yet, in the stock formula of dhyāna samādhi is only mentioned in the second dhyana , to give way to a state of equanimity and mindfulness , in which one keeps access to

2288-405: Is untainted by any other vrittis , or thoughts, save the awareness of the pleasure of receiving that bliss". According to Maehle, asamprajñata samādhi (also called nirvikalpa samādhi and nirbija samādhi ) leads to knowledge of purusha or consciousness, the subtlest element. Heinrich Zimmer distinguishes nirvikalpa samādhi from other states as follows: Nirvikalpa samādhi , on

2376-617: The East India Company , the Dutch East India Company 's Dagh-register, and the Portuguese records do not mention any desecration of temples by Afzal Khan. Afzal Khan finally encamped at Wai , a town that he had governed in the earlier years. Shivaji had taken up residence in the newly fortified Pratapgad , and Afzal Khan's desecration of Hindu sites was probably aimed at provoking Shivaji into leaving

2464-661: The Ganga (Ganges), Yamuna and other holy rivers of India. Pilgrims wish to take a dip in their holy waters to wash away their sins, which in fact are soiling their clothes. Then, the women say: "But O Pundalik, you, with your ill-treatment of your parents, are the greatest sinner of them all!" Pundalik realizes his misdeeds, becomes entirely devoted to his parents and ensures their comfort, even risking his own. Impressed by Pundalik's devotion to his parents, Krishna , plans to bless Pundalik immediately. So, he left (His abode) for Pundalik's ashram. Krishna knocks at Pundalik's door while he

2552-663: The Institute of Noetic Sciences , has compared the experience of seeing the earth from space, also known as the overview effect , to savikalpa samādhi . According to Ian Whicher, the status of ānanda and āsmitā in Patanjali's system is a matter of dispute. According to Maehle, the first two constituents, deliberation and reflection, form the basis of the various types of samāpatti . According to Feuerstein: "Joy" and "I-am-ness" [...] must be regarded as accompanying phenomena of every cognitive [ecstasy]. The explanations of

2640-626: The Pune region , and had started acting independently of the Bijapur government. He had captured territories ruled by other subordinates of Bijapur, and had negotiated with the Mughal emperor Aurangzeb , who had invaded the Bijapur Sultanate. Shivaji claimed to be a loyal servant of Bijapur, but the Bijapur government doubted his loyalty. During much of the 1650s, the Bijapur government had been unable to take any steps against Shivaji because it

2728-633: The Rinzai school of Zen stress sudden insight, while the Sōtō school of Zen lays more emphasis on shikantaza , training awareness of the stream of thoughts, allowing them to arise and pass away without interference. Historically, many traditional Japanese arts were developed or refined to attain samādhi , including incense appreciation (香道, kodō ), flower arranging (華道, kadō ), the tea ceremony (茶道, sadō ), calligraphy (書道, shodō ), and martial arts such as archery (弓道, kyūdō ). The Japanese character 道 means

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2816-480: The jhanas proper are related to the cultivation of the mind. The state of complete dwelling in emptiness is reached when the eighth jhāna is transcended. The four arupas are: Although the "Dimension of Nothingness" and the "Dimension of Neither Perception nor Non-Perception" are included in the list of nine jhanas attributed to the Buddha, they are not included in the Noble Eightfold Path . Noble Path number eight

2904-481: The jhānas and the contemporary criticisms of the commentarial interpretation. Based on this research, and her own experience as a senior meditation-teacher, she gives a reconstructed account of the original meaning of the dhyanas . She argues that the four jhānas are the outcome of both calming the mind and developing insight into the nature of experience and cannot not be seen in the suttas as two distinct and separated meditation techniques, but as integral dimensions of

2992-558: The "Abdullah Tower" at Pratapgad. The rest of Afzal Khan's body was buried in Javli. Shivaji's victory over Afzal Khan caught the popular imagination of the local public, and ballads glorifying the event were sung by wandering bards ( gondhalis ). The victory is also glorified in the local literature (see Powada ). The Afzal Khan Vadh equates Shivaji to Rama , and Afzal Khan to Ravana . The Shiva-Bharata similarly describes Shivaji as an avatar of Vishnu , while portraying Afzal Khan as

3080-489: The Bijapur court to get the king to officially recognize Shivaji's control over Konkan and various forts. He also promised to secure further distinction and military equipment for Shivaji from Bijapur. Finally, he declared that Shivaji was welcome to attend the Bijapur court, or be granted an exemption from personal attendance, if he so desired. Meanwhile, Afzal Khan's unchallenged march to Wai had greatly frightened Shivaji's followers. His well-equipped army had freely plundered

3168-530: The Bijapur forces attacked Kenge Nayaka's contingent from both sides. After losing 3,700 soldiers, Kenge Nayaka surrendered the fort, and agreed to pay Bijapur 4 million huns . He was imprisoned, and later killed for attempting to bribe a guard for his release. Bijapur's victory over Kenge Nayaka frightened the other Nayakas of present-day Karnataka into accepting Bijapur's suzerainty. Randaula Khan sent Afzal Khan to capture Chikkanayakana Halli , whose chief ( raja ) offered to accept Bijapur's suzerainty. The chief

3256-612: The Hindus) in front of her temple . Afzal Khan Vadh states that Afzal Khan challenged the goddess to show her some miracle. He went on to desecrate the Hindu temples at Pandharpur and Shikhar Shingnapur (Shambhu Mahadev). Sabhasad also supports the account of Afzal Khan's desecrations at Tuljapur and Pandharpur . The Chitnis Bakhar and Shiva Digvijaya state that the idols at Tuljapur and Pandharpur were removed before Afzal Khan could destroy them. The contemporary English letters of

3344-588: The Lord Panduranga. We can touch the feet of Lord. We feel best when we touch the Lord's Lotus feet. There are Shrines for Rukmini Devi, Satyabhama Devi, Radhika Devi ( Rahi ), Lord Narasimha , Lord Venkateshwara , Goddess Mahalakshmi , Nagaraj , Ganesha, Annapoorna Devi . There is another mandap where all devotees play like Krishna had played with Gopikas . It is a great experience. Afzal Khan (general) Afzal Khan (died 20 November 1659)

3432-591: The Pali canon, but explicitly enumerated in the Visuddhimagga, such as mindfulness of breathing ( ānāpānasati ) and loving kindness ( mettā ). While the Theravada-tradition interprets dhyana as one-pointed concentration, this interpretation has become a matter of debate. According to Richard Gombrich, the sequence of the four rupa-jhanas describes two different cognitive states: "I know this

3520-522: The Radtondi pass. His soldiers encamped in scattered places, close to water bodies near the source of the Koyna River. Meanwhile, Shivaji placed his soldiers in ambush at various intervals along the path leading to the meeting point. He set up luxurious tents at the meeting place. Before departing for the meeting, Shivaji left instructions for continuation of his government, in case he was killed at

3608-547: The Spirit as the object of meditation all become one. The separate wave of the soul meditating in the ocean of Spirit becomes merged with the Spirit. The soul does not lose its identity, but only expands into Spirit. In savikalpa samādhi the mind is conscious only of the Spirit within; it is not conscious of the exterior world. The body is in a trancelike state, but the consciousness is fully perceptive of its blissful experience within. Apollo 14 astronaut Edgar Mitchell , founder of

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3696-484: The battle. Two of Afzal Khan's sons were captured by Shivaji's soldiers. Another son – Fazl Khan – escaped along with Afzal Khan's wives with the support of Khandoji Khopde. The Maratha texts state that many of Afzal Khan's men were killed, but those who surrendered were invited to join Shivaji. Afzal Khan's head was presented before the goddess Bhavani and Shivaji's mother Jijabai as a trophy, and later buried under

3784-568: The classical commentators on this point appear to be foreign to Patanjali's hierarchy of [ecstatic] states, and it seems unlikely that ānanda and asmita should constitute independent levels of samādhi . Ian Whicher disagrees with Feuerstein, seeing ānanda and asmitā as later stages of nirvicara-samāpatti . Whicher refers to Vācaspati Miśra (900–980 CE), the founder of the Bhāmatī Advaita Vedanta who proposes eight types of samāpatti : Vijnana Bikshu (c. 1550–1600) proposes

3872-480: The commentarial tradition identify as the 'gates of liberation ' ( vimokṣamukha ): According to Polak, these are alternative descriptions of the four dhyanas, describing the cognitive aspects instead of the bodily aspects. According to Polak, in the final stages of dhyana no ideation of experience takes place, and no signs are grasped ( animitta samādhi ), which means that the concentrated attention cannot be directed ( appaṇihita samādhi ) towards those signs, and only

3960-525: The day at the Pratapgad fort from 1996 to 2004, when the Congress - NCP -led Maharastra state government banned the politicized celebration because of provocative speeches and riots at the event. In 2014, the state passed a resolution banning exhibition of paintings of Shivaji killing Afzal Khan, after some Muslim groups objected to such a painting. Later Shiv Pratap Din was granted festival status by

4048-406: The dichotomy of being and non-being. 'Aimlessness', also translated as 'uncommittedness' or 'wishlessness' ( Chinese wúyuàn 無願 , lit.   ' non-wishing ' , or wúzuò 無作 , lit.   ' non-arising ' ), literally means 'placing nothing in front'. According to Dan Lusthaus, aimlessness-samadhi is characterised by a lack of aims or plans for the future and no desire for

4136-456: The died. Upon hearing his parents' plans, Pundalik and his wife decide to join them on pilgrimage. The ill treatment continues. While the Pundalik and his wife ride on horseback, his parents walk. Pundalik even makes his old parents work to make his own journey comfortable. Every evening, when the party camps for the night, the son forces his parents to groom the horses and do other jobs. On

4224-429: The envoys Krishnaji and Gopinath. Shivaji, who was waiting at a distance from the meeting place, demanded that Sayyid Banda leave the tent where the meeting was scheduled. Afzal Khan agreed to the demand: both Afzal Khan and Shivaji now entered inside the tent, each accompanied by three men – two soldiers and an envoy. Afzal Khan insulted Shivaji by calling him a peasant ( kunbi ) boy, Shivaji responded by calling him

4312-401: The fort of Sira , which was located on the way to Bangalore. The Bijapur commander Randaula Khan sent a force led by Afzal Khan to capture Sira. Kasturi Ranga Nayaka, the commander of Sira, came out of the fort to negotiate with Afzal Khan, but Afzal Khan killed him. The defenders closed the fort gates before Afzal Khan could enter the fort, but Afzal Khan's contingent was soon reinforced by

4400-607: The fort. Randaula Khan then formed an alliance with his former overlord Virabhadra, the former Nayaka of Ikkeri, and besieged Basavapattana. Afzal Khan, along with Shahaji and some commanders of African origin , was deployed at the main gate of the Basavapattana fort. He entered the fort after a fierce battle, killed the guards, and captured the qasba – the central part of the fortified town. Kenge Nayaka then launched three successive attacks against him, but Afzal Khan forced him to retreat. Encouraged by Afzal Khan's successes,

4488-690: The goddess, and resolved to either win against Afzal Khan or die fighting. He summoned the armies of his generals – Moro Trimbak Pingle from Konkan and Netaji Palkar from the Ghats – close to Pratapgad. Shivaji treated Afzal Khan's envoy Krishnaji Bhaskar with respect, and met him secretly at night, urging him as a Hindu to divulge Afzal Khan's real intentions. Krishnaji hinted that Afzal Khan had treacherous plans. Shivaji then sent Krishnaji back to Afzal Khan with his own agent Gopinath Pant. The envoy presented Shivaji as someone who respected Afzal Khan as an elder and an associate of his father, and as someone who

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4576-488: The government. On 30 November 2022, Maharashtra chief minister Eknath Shinde celebrated Shiv Pratap Din by hoisting flag at Pratapgad fort . Samadhi#Hinduism Samādhi ( Pali and Sanskrit : समाधि ), in Hinduism , Buddhism , Jainism , Sikhism and yogic schools, is a state of meditative consciousness. In many Indian religious traditions, the cultivation of Samādhi through various meditation methods

4664-687: The main Bijapur army led by Randaula Khan. The Bijapur army captured the fort, and handed it over to Kenge Nayaka, while sending the captured wealth to Bijapur. Kenge Nayaka subsequently switched his allegiance to Bangalore, but then re-joined Bijapur, and convinced the Bangalore ruler Kempe Gowda to surrender his fort to Bijapur. Randaula Khan then invaded Mysore , whose ruler Kanthirava Narasaraja I negotiated peace by paying 500,000 huns (currency unit) to Bijapur. Subsequently, Kenge Nayaka rebelled against Bijapur, and asserted independence at Basavapattana, where he raised an army of 70,000 soldiers to guard

4752-434: The material realm, in a neutral stance, as different from the kāma -realm (lust, desire) and the arūpa -realm (non-material realm). While interpreted in the Theravada-tradition as describing a deepening concentration and one-pointedness, originally the jhānas seem to describe a development from investigating body and mind and abandoning unwholesome states , to perfected equanimity and watchfulness, an understanding which

4840-504: The meditational practices" he had learned from Alara Kalama and Uddaka Ramaputta. In the sutras, jhāna is entered when one 'sits down cross-legged and establishes mindfulness'. According to Buddhist tradition, it may be supported by ānāpānasati , mindfulness of breathing, a core meditative practice which can be found in almost all schools of Buddhism. The Suttapiṭaka and the Agama s describe four stages of rūpa jhāna . Rūpa refers to

4928-454: The meeting. Shivaji took precautionary measures to defend himself against Afzal Khan: he put on thin chain mail and an iron armour under his clothes, and concealed two weapons: the bagh nakh ("tiger claws" or metal hooks attached to fingers), and a sword said to be "possessed" by the goddess Bhavani. He left for the meeting accompanied by two soldiers – his expert swordsman Jiva Mahala and Shambhuji Kavji, each of whom carried two swords and

5016-406: The object of meditation. Samādhi is of two kinds, with and without support of an object of meditation: According to Paramahansa Yogananda , in this state one lets go of the ego and becomes aware of Spirit beyond creation. The soul is then able to absorb the fire of Spirit-Wisdom that "roasts" or destroys the seeds of body-bound inclinations. The soul as the meditator, its state of meditation, and

5104-434: The objects of perception. According to Nagarjuna, aimlessness-samadhi is the samādhi in which one does not search for any kind of existence ( bhāva ), letting go of aims or wishes ( praṇidhāna ) regarding conditioned phenomena and not producing the three poisons (namely, passion, aggression, and ignorance) towards them in the future. According to Nagarjuna, emptiness-samadhi is the samādhi in which one recognises that

5192-407: The offering. With no answer, the child starts banging his head at the feet of God. Seeing this utmost devotion and innocence of a child, God appears, eats the offering and blesses Namdev. Namdev asks for being present in the "first step" at His temple, so that he could innumerable devotees will touch him before having the "darshan" (view). So, this first step is called "Sant Namdev Maharaj Pāyari". It

5280-593: The oldest Buddhist sutras , on which several contemporary western Theravada teachers rely, it refers to the development of an investigative and luminous mind that is equanimous and mindful. In the yogic traditions and the Buddhist commentarial tradition, on which the Burmese Vipassana movement and the Thai Forest tradition rely, it is interpreted as a meditative absorption or trance attained by

5368-505: The other hand, absorption without self-consciousness, is a mergence of the mental activity ( cittavṛtti ) in the Self, to such a degree, or in such a way, that the distinction ( vikalpa ) of knower, act of knowing, and object known becomes dissolved — as waves vanish in water, and as foam vanishes into the sea. Swami Sivananda describes nirbija samādhi (lit. "samādhi" without seeds) as follows: "Without seeds or Samskaras [...] All

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5456-518: The painful ascetic practices of the Jains, while the arūpa jhāna were incorporated from non-Buddhist ascetic traditions. Alexander Wynne argues that dhyāna was incorporated from Brahmanical practices, in the Nikayas ascribed to Alara Kalama and Uddaka Ramaputta. These practices were paired to mindfulness and insight , and given a new interpretation. Kalupahana also argues that the Buddha "reverted to

5544-543: The perception of the six senses remains, without a notion of "self" ( suññata samādhi ). In the Chinese Buddhist tradition these are called the 'three doors of liberation' ( sān jiětuō mén , 三解脫門 ): These three are not always cited in the same order. Nagarjuna , a Madhyamaka Buddhist scholar, in his Maha-prajnaparamita-sastra , listed apraṇihita before ānimitta in his first explanation on these "three samādhi ", but in later listings and explanations in

5632-501: The practice of dhyāna . Samadhi may refer to a broad range of states. A common understanding regards samadhi as meditative absorption: In a Buddhist context, a more nuanced understanding sees samadhi as a state of intensified awareness and investigation of bodily and mental objects or experiences: In Hinduism, samadhi is also interpreted as the identification with the Absolute: Various interpretations for

5720-431: The prayer-room. When they reappear after prayer, their clothes are spotlessly clean. Then, they vanish as inexplicably as they had appeared. Pundalik feels a deep sense of peace witnessing the scene. It remains on his mind the whole day and he resolves to remain awake the next night, and confirm it was not merely a dream. The next night, Pundalik approaches the beautiful women and asks who they are. They reveal themselves as

5808-426: The ruler of Bijapur, was a Muslim, while Shivaji was a Hindu. According to Shiva-Bharata (1674), composed under Shivaji's patronage, Afzal Khan's army started its march amid several evil omens , such as falling meteors and thunderbolts in cloudless sky. The text states that Afzal Khan first came to Tuljapur , where he destroyed the idol of Shivaji's family goddess Bhavani , and slaughtered a cow (considered holy by

5896-448: The safety of the fort. These actions alienated the local Hindu deshmukhs , who could have provided local support to Afzal Khan. Since Afzal Khan had governed the Wai region in the past, and knew it well, he presumed that he did not need such local support. At Wai, Afzal Khan wrote to local chiefs, seeking their support against Shivaji. Vithoji Haibat Rao, the deshmukh of Gunjan- Maval ,

5984-543: The same work reverted to the more common order. Others, such as Thích Nhất Hạnh , a Thien Buddhist teacher, list apraṇihita as the third after śūnyatā and ānimitta . Nagarjuna lists these three kinds of samādhi among the qualities of the bodhisattva . According to Nagarjuna, signlessness-samadhi is the samādhi in which one recognises all dharmas are free of signs ( ānimitta ). According to Thích Nhất Hạnh, "signs" refer to appearances or form, likening signlessness samadhi to not being fooled by appearances, such as

6072-509: The seeds or impressions are burnt by the fire of knowledge [...] all the Samskaras and Vasanas which bring on rebirths are totally freed up. All Vrittis or mental modifications that arise from the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated [...] It gives Moksha (deliverance from

6160-564: The sense objects. Several western teachers (Thanissaro Bhikkhu, Leigh Brazington, Richard Shankman) make a distinction between 'sutta-oriented' jhana and ' Visuddhimagga -oriented' jhāna . Thanissaro Bhikkhu has repeatedly argued that the Pali Canon and the Visuddhimagga give different descriptions of the jhanas, regarding the Visuddhimagga -description to be incorrect. Keren Arbel has conducted extensive research on

6248-457: The senses in a mindful way, avoiding primary responses to the sense-impressions. The origins of the practice of dhyāna are a matter of dispute. According to Crangle, the development of meditative practices in ancient India was a complex interplay between Vedic and non-Vedic traditions. According to Bronkhorst, the four rūpa jhāna may be an original contribution of the Buddha to the religious landscape of India, which formed an alternative to

6336-540: The state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered". According to Buddhaghosa, the Theravada Pali texts mention four attainments of samādhi : According to Buddhaghosa, in his influential standard-work Visuddhimagga , samādhi is the "proximate cause" to the obtainment of wisdom . The Visuddhimagga describes 40 different objects for meditation, which are mentioned throughout

6424-475: The term's etymology are possible, either with the root sam ("to bring together") or sama ( "the same, equalized, the convergence of two distinct things"). According to Dan Lusthaus , samadhi refers to either bringing to consciousness the samskaras ("buried latencies"), or meditative concentration on a meditation object: Etymologies for sam - ā - dhā include: Particular Hindu/yoga interpretations include: Common Chinese terms for samādhi include

6512-476: The territory of Shivaji, who had confined himself to a fort instead of challenging Afzal Khan in an open battlefield. Both Sabhasad and Chitnis Bakhar state that Shivaji's counsellors urged him to avoid losses by negotiating peace with Afzal Khan. Texts such as Afzal Khan Vadh and Shiva-Bharata claim that the goddess Bhavani appeared in Shivaji's dream, warning him of Afzal Khan's treacherous plans, and assuring him of victory. After waking up, Shivaji prayed to

6600-415: The transliterations sanmei (三昧) and sanmodi (三摩地 or 三摩提), as well as the translation of the term literally as ding (定 "stability"). Kumarajiva 's translations typically use sanmei (三昧), while the translations of Xuanzang tend to use ding (定 "stability"). The Chinese Buddhist canon includes these, as well as other translations and transliterations of the term. Samma-samadhi , "right samadhi ,"

6688-695: The true natures of all dharmas are absolutely empty ( atyantaśūnya ), and that the five aggregates are not the self ( anātman ), do not belong to the self ( anātmya ), and are empty ( śūnya ) without self-nature . Indian dhyāna was translated as chán in Chinese, and zen in Japanese. Ideologically the Zen-tradition emphasizes prajñā and sudden insight , but in the actual practice prajñā and samādhi, or sudden insight and gradual cultivation, are paired to each other. Especially some lineages in

6776-488: The way or the path and indicates that disciplined practice in the art is a path to samādhi . Traditional Samādhi is the eighth limb of the Yoga Sūtras, following the sixth and seventh limbs of dhāraṇā and dhyāna respectively. According to Taimni, dhāraṇā , dhyāna , and samādhi form a graded series: Samādhi is oneness with the object of meditation. There is no distinction between act of meditation and

6864-462: The way to Kashi, the group reached the ashram (hermitage) of a pious and venerable sage, Kukkutswami. Exhausted, the family decides to spend a few days there. That night, when all were asleep, Pundalik by chance is awake and sees a remarkable vision. Just before dawn, a group of beautiful young women, dressed in soiled clothes, enter the ashram; they clean the floor, fetch water and wash the venerable sage's clothes. After finishing their chores, they go to

6952-416: The wheel of births and deaths). With the advent of the knowledge of the Self, ignorance vanishes. With the disappearance of the root-cause, viz., ignorance, egoism, etc., also disappear". Ramana Maharshi distinguished between kevala nirvikalpa samadhi and sahaja nirvikalpa samādhi : Sahaja samadhi is a state in which a silent level within the subject is maintained along with (simultaneously with)

7040-562: Was a general who served the Adil Shahi dynasty of Bijapur Sultanate in India. He played an important role in the southern expansion of the Bijapur Sultanate by subjugating the Nayaka chiefs who had taken control of the former Vijayanagara territory. In 1659, the Bijapur government sent Afzal Khan to subjugate Shivaji , a former vassal who had rebelled against the Bijapur government. He

7128-482: Was allowed to keep control of the town ( qasba ) in exchange for 20,000 huns , but Afzal Khan took control of the fort. Afzal Khan then besieged the fort of Belur , joined by the main Bijapur army. After a four-month long siege, the local chief Venkatapati started peace negotiations, offering to cede the fort of Sakrepatna near Belur. Ultimately, he became a vassal of Bijapur, as did the Nayaka of Tumkur . Afzal Khan

7216-453: Was an ardent devotee of Vithoba. One day his mother asks him to complete the ritual of "naivedya" (any food made in the house is first offered to God, the ritual comprises placing the offering plate before the deity and sprinkling water around the plate and with a prayer to God). Namdev faithfully does "naivedya" and waits for God to appear and take the offering. But he is disheartened. He keeps praying and requests God to come in person and accept

7304-440: Was asked to bring a contingent to Javli in Afzal Khan's support. Khandoji Khopde agreed to support Afzal Khan on the condition that he would be made the deshmukh of Rohidkhore, which was held by Shivaji's loyalist Kanhoji Jedhe . According to Sabhasad, Afzal Khan then sent his envoy Krishna Bhaskar Kulkarni to Shivaji, declaring that he was a great friend of Shivaji's father Shahaji. He promised that he would use his influence in

7392-578: Was busy dealing with the Mughal invasion, internal factional politics, and a succession dispute. After a peace treaty with the Mughals, and the general acceptance of Ali Adil Shah II as the king, the Bijapur government became more stable, and turned its attention towards Shivaji. Ali Adil Shah II was a minor whose mother had been the de facto ruler since the mid-1640s, when his father had fallen seriously ill. The decision of sending Afzal Khan against Shivaji

7480-473: Was killed at a truce negotiation meeting with Shivaji, and his army was defeated at the Battle of Pratapgad . Amid the decline of the Vijayanagara Empire , the Bijapur government campaigned against the Nayaka chiefs who had taken control of the former Vijayanagara territory. One of these chiefs was Virabhadra, the Nayaka of Ikkeri . Kenge Nayaka (or Keng Nayak), the chief of Basavapattana and

7568-650: Was killed by Jiva Mahala. This event is remembered in a Marathi language idiom Hōtā Jivā Mhaṇun Vāchlā Shivā ("Because of Jiva; Shivaji survived the attack"). Afzal Khan was subsequently killed and beheaded. The various sources differ regarding who killed Afzal Khan, and how: Muntakhab-al Lubab , a work by the Mughal chronicler Khafi Khan , attributes the treachery to Shivaji instead: it states that Shivaji feigned humility and tears while approaching Afzal Khan, confessing his sins and asking for forgiveness after every 3–4 steps. He then pretended to tremble with fear, and requested that Afzal Khan's companions withdraw to

7656-464: Was probably taken by his mother. An English letter sent by factor Henry Revington to East India Company , dated 10 December 1659, states that the queen advised Afzal Khan to pretend friendship with Shivaji, because military strength would not be enough to defeat Shivaji. Shivaji reportedly commanded a 60,000 infantry after his conquest of Javli . On the other hand, Afzal Khan's army – including infantry and cavalry – had 10,000 soldiers. This number

7744-413: Was willing to submit easily. However, his real objective was to find the enemy's military strength and intentions. Sabhasad states that Gopinath bribed Afzal Khan's officers, and learned that Afzal Khan planned to arrest Shivaji at the meeting. After learning these details from Gopinath, Shivaji pretended that he was scared of Afzal Khan, and refused to come to Wai for a meeting. Shivaji's envoy proposed

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