Namaste (//, Devanagari: नमस्ते, Hindi pronunciation: [nəməsteː] (listen)), sometimes spoken as Namaskar and Namaskaram, is a customary Hindu greeting. In the contemporary era, it is found on the Indian subcontinent, Southeast Asia and among the Hindu diaspora worldwide. It is used both for greeting and leave-taking. Namaste is usually spoken with a slight bow and hands pressed together, palms touching and fingers pointing upwards, thumbs close to the chest. This gesture is called Añjali Mudrā or Pranamasana.
Etymology, meaning and originsEdit
Namaste (Namah + te, Devanagari: नम:+ ते = नमस्ते) is derived from Sanskrit and is a combination of the word namah and the second person dative pronoun in its enclitic form, te. The word namaḥ takes the sandhi form namas before the sound te. Sanskrit namas is etymologically related to Persian نماز namâz, which is the term used for the prescribed Islamic prayers.
The term namas is found in the Vedic literature. Namas-krita and related terms appear in the Hindu scripture Rigveda such as in the Vivaha Sukta, verse 10.85.22 in the sense of "worship, adore", while Namaskara appears in the sense of "exclamatory adoration, homage, salutation and worship" in the Atharvaveda, the Taittiriya Samhita, and the Aitareya Brahmana. It is an expression of veneration, worship, reverence, an "offering of homage" and "adoration" in the Vedic literature and post-Vedic texts such as the Mahabharata. The phrase Namas-te appears with this meaning in Rigveda 8.75.10, Atharvaveda verse 6.13.2, Taittirya Samhita 184.108.40.206 and in numerous other instances in many early Hindu texts. It is also found in numerous ancient and medieval era sculpture and mandapa relief artwork in Hindu temples.
In the contemporary era, Namaḥ means 'bow', 'obeisance', 'reverential salutation' or 'adoration' and te means 'to you' (singular dative case of 'tvam'). Therefore, Namaste literally means "bowing to you". In Hinduism, it also has a spiritual import reflecting the belief that "the divine and self (atman, soul) is same in you and me", and connotes "I bow to the divine in you". According to sociologist Holly Oxhandler, it is a Hindu term which means, “the sacred in me recognizes the sacred in you”.
A less common variant is used in the case of three or more people being addressed namely Namo vaḥ which is a combination of namaḥ and the enclitic 2nd person plural pronoun vaḥ. The word namaḥ takes the Sandhi form namo before the sound v. An even less common variant is used in the case of two people being addressed, namely, Namo vām, which is a combination of namaḥ and the enclitic 2nd person dual pronoun vām.
Excavations for Indus Valley Civilization have revealed many male and female terracotta figures in Namaste posture. These archaeological findings are dated to be between 3000 BC to 2000 BC.
The gesture is widely used throughout the Indian subcontinent, parts of Asia and beyond where people of South and Southeast Asian origins have migrated. Namaste or namaskar is used as a respectful form of greeting, acknowledging and welcoming a relative, guest or stranger. In some contexts, Namaste is used by one person to express gratitude for assistance offered or given, and to thank the other person for his or her generous kindness.
Namaskar is also part of the 16 upacharas used inside temples or any place of formal Puja (worship). Namaste in the context of deity worship, scholars conclude, has the same function as in greeting a guest or anyone else. It expresses politeness, courtesy, honor, and hospitality from one person to the other. It is used in goodbyes as well. This is sometimes expressed, in ancient Hindu scriptures such as Taittiriya Upanishad, as Atithi Devo Bhava (literally, treat the guest like a god).
In the Hindi and Nepali speaking populations of the Indian subcontinent, Namaste (Hindi: [nəməsteː] ( listen), Devanagari: नमस्ते) and Namaskār are used synonymously. In Nepal, people generally use Namaskāra for greeting and respecting their elders. In Odia Namaste is also known as ନମସ୍କାର (namaskār) General greeting. In Kannada, Sharanu (ಶರಣು) is used in Northern Karnataka and Namaskāra (ನಮಸ್ಕಾರ) for singular and Namaskaragalu (ನಮಸ್ಕಾರಗಳು) is widely used in the rest of Karnataka for Namaste. In Telugu, Namaste is also known as Dandamu (దండము) or namaskaram (నమస్కారం) for singular and Dandaalu or namaskaralu for plural form. Pranamamu (ప్రణామము) is also used in formal Telugu. In Bengali, the Namaste gesture is expressed as Nōmōshkar (নমস্কার), and as Prōnäm (Bengali: প্রণাম) informally. In Assamese, Nômôskar (নমস্কাৰ) is used. In Marathi, Namaskār (नमस्कार) is used. In Tamil, Namaste is known as Vanakkam (வணக்கம்) which is derived from the root word vanangu (வணங்கு) meaning to bow or to greet. In Malayalam, Namaskāram (നമസ്കാരം) is used. The Sinhalese word namaskāra (නමස්කාර) which derived from Pali also has the same meaning as namaskār/namaskāra in Hindi, Nepali, Odia and Kannada languages, or a different greeting word is āyubōvan (ආයුබෝවන්) which has the meaning wishing long life.
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[b] Barbara Bickel (2012), Decolonizing the Divine Through Co-Artographic Praxis in Matrixial Borderspaces, Visual Arts Research, Vol. 38, No. 2, University of Illinois Press, pp. 112-125;
[c] Suzanne Bost (2016), Practicing Yoga, Frontiers: A Journal of Women Studies, Vol. 37, No. 2, pp. 191-210;
[d] Oxhandler, Holly (2017). "Namaste Theory: A Quantitative Grounded Theory on Religion and Spirituality in Mental Health Treatment". Religions. 8 (9): 168. doi:10.3390/rel8090168..
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- "उदीर्ष्वातो विश्वावसो नमसेळा महे त्वा । अन्यामिच्छ प्रफर्व्यं सं जायां पत्या सृज ॥२२॥, Griffith translates it as, "Rise up from hence, Visvavasu, with reverence we worship thee. Seek thou another willing maid, and with her husband leave the bride; RV, Griffith, Wikisource; other instances include RV 9.11.6 and many other Vedic texts; for a detailed list, see Maurice Bloomfield, Vedic Concordance, Harvard University Press
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- RV 8.75.10, Wikisource:
नमस्ते अग्न ओजसे गृणन्ति देव कृष्टयः ।
Translation: "Homage to your power, Agni! The separate peoples hymn you, o god."
Translators: Stephanie Jamison & Joel Brereton (2014), The Rigveda, Volume 2 of 3-set, Oxford University Press, ISBN 978-01-99363-780, p. 1172
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