Namasamgiti, Namasangiti, Nāmasaṅgīti, Nāmasaṃgīti, Nama-samgiti, Nama-sangiti: 3 definitions
Introduction:
Namasamgiti means something in Buddhism, Pali. 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.
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In Buddhism
Tibetan Buddhism (Vajrayana or tantric Buddhism)
Source: Google Books: An Illustrated History of the MandalaNāmasaṃgīti (नामसंगीति), frequently recited in Tibet and Nepal, is said to have been extracted from the “samādhipaṭala” of the Māyājāla, but the corresponding verses cannot be found in the extant Māyājāla.
Source: archive.org: The Indian Buddhist Iconography1) Nāmasaṅgīti (नामसङ्गीति) refers to one of the various forms of Mañjuśrī having their Sādhana described in the 5th-century Sādhanamālā (a collection of sādhana texts that contain detailed instructions for rituals).—His Colour is reddish-white; his Āsana is the vajraparyaṅka; he has three faces and four arms.
The Dhyāna (meditation instructions) of Nāmasaṅgīti is described in the Sādhanamālā as follows:
“The worshipper should meditate himself as Āryanāmasaṅgīti, who is reddish-white in colour and sits in the Vajraparyaṅka attitude on the orb of the moon on a lotus. His principal face is red, the right blue and the left white and thus he is three-faced. In his four hands he carries the Prajñā(-pāramitā), the sword, the bow and the arrow according to custom. He wears a bejewelled crown and is endowed with the thirty-two major and eighty minor auspicious marks. He appears a prince with princely ornaments Then the worshipper after offering Abhiṣeka to all the Tathāgatas, should further meditate himself as bearing the effigy of Akṣobhya on the crown”.
2) Nāmasaṅgīti (नामसङ्गीति) or Nāmasaṅgīti also refers to one of the emanations of Vairocana, as mentioned in the 12th century Dharmakośasaṃgraha (a work dealing with iconography of Buddhist deities) written by Amṛtānanda.—His Colour is white; his Āsana is the vajraparyaṅka; he has one face and twelve arms.—This deity should be distinguished from the Nāmasaṅgīti Mañjuśrī who has already been described as one of the varieties of the Bodhisattva Manjuśrī. Like the goddess Prajñāpāramitā who is the embodiment of the Prajñāpāramitā literature, Nāmasaṅgīti also seems to be the deification of the Nāmasaṅgīti literature of the Buddhists.
Nāmasaṃgīti is described in the Dharmakośasaṃgraha as follows:
“[Nāmasaṃgīti] is one-faced, white in colour, has eyes (half-closed) in meditation, a smiling countenance, the jaṭāmukuṭa and various ornaments, is decked in the six auspicious ornaments, and twelve-armed. He exhibits in the first pair of right and left hands the two abhayamudrās against the chest; and in the second pair the añjalimudrā (clasped hand) over the crown. The third right hand carries the swordon the double vajra. The fourth pair exhibits the tarpaṇamudras, the fifth pair shows the mudrā of sprinkling nectar from the vessel (kṣepaṇa), and the sixth pair exhibits the samādhimudrā on whichis the vessel (of nectar); the third left hand carries the khaṭvāṅga with the vajra; and he sits in the meditative pose on the lotus.”
Pandit Amṛtānanda characterises Nāmasaṅgīti as a Buddha but from the description and the illustration it would appear that he is a Bodhisattva, The elaborate ornaments, the fierce symbol of Khaṭvaṅga as also other Bodhisattva symbols do not befit a Buddha. Although the parental Dhyāni Buddha of Nāmasaṅgīti is not expressly mentioned in the description of Amṛtānanda, he is brought here under Vairocana because of his white colour.
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.
Mahayana (major branch of Buddhism)
Source: Brill: Śaivism and the Tantric Traditions (mahayana)Nāmasaṃgīti (नामसंगीति) refers to one of the Navadharma (“collection of nine texts”) employed for ritualistic practices in Kathmandu Valley, in the era of Mahindra Vira Vikram Shah (r. 1955–1972).—Cf. Tuladhar–Douglas 2006, 144–147 and von Rospatt 2015, 819–821. The latter remarks that “these canonical works are not so much studied for their content as liturgically recited or put to other ritual uses”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
See also (Relevant definitions)
Partial matches: Samgiti, Nama.
Ends with: Manjushrinamasamgiti.
Full-text (+128): Namamantrarthavalokini, Rinchen Zangpo, Prajnacakra, Advayajnana, Vajradhatumandala, Vajradhatumahamandala, Krityanushthanajnana, Pratyavekshanajnana, Amritabindupratyaloka, Pratyavekshana, Vicintya, Adarshajnana, Samatajnana, Krityanushthana, Adarsha, Samata, Navadharma, Murdha, Mukhavat, Pancavarna.
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Search found 5 books and stories containing Namasamgiti, Namasangiti, Nāmasaṅgīti, Nāmasaṃgīti, Nama-samgiti, Nama-sangiti, Nāma-saṅgīti, Nāma-saṃgīti; (plurals include: Namasamgitis, Namasangitis, Nāmasaṅgītis, Nāmasaṃgītis, samgitis, sangitis, saṅgītis, saṃgītis). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Indian Buddhist Iconography (by Benoytosh Bhattachacharyya)
Figure 151 - Emanations of Vairocana: Nāmasaṅgīti (or Nāmasaṃgīti)
Blue Annals (deb-ther sngon-po) (by George N. Roerich)
Chapter 15b - Gtsang pa ye shes rdo rje (Gling ras pa’s disciple) < [Book 8 - The famous Dakpo Kagyü (traditions)]
Chapter 2 - The Great Translator Rinchen Zangpo < [Book 2 - Later spread of the Doctrine]
Chapter 18a - Rgyal ba yang dgon pa < [Book 8 - The famous Dakpo Kagyü (traditions)]
Bodhisattvacharyavatara (by Andreas Kretschmar)
Bibliography Of Sūtras, Tantras And śāstras
Translator’s Introduction < [Introduction Text]
The gods of northern Buddhism (by Alice Getty)
The Great Chariot (by Longchenpa)
Part 2c - How the cause of liberation is produced < [B. The extensive explanation of the nature of karma]
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