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A Concise Encyclopedia of Hinduism Klaus K Klostermaie

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panth(a) 134<br />

accomplishments <strong>of</strong> the human mind.<br />

From ancient times Päæinï was revered as<br />

a ØÆI (sage) and his work was considered<br />

to be inspired by Ÿiva. The study <strong>of</strong> grammar<br />

was undertaken as a spiritual discipline<br />

and was considered indispensable<br />

for anyone aspiring to become a teacher<br />

<strong>of</strong> philosophy or religion.<br />

panth(a) (‘path’, ‘following’)<br />

This is used especially in contexts such<br />

as Kabïr Panth, followers <strong>of</strong> the path<br />

taught by KABÏR.<br />

päpa<br />

See SIN.<br />

päpa-puru•a (‘man <strong>of</strong> sin’)<br />

The personification <strong>of</strong> all unpardonable<br />

sins: his head consists <strong>of</strong> brahmanicide,<br />

his arms <strong>of</strong> cow-killing, his nose <strong>of</strong><br />

woman-murder, his belly <strong>of</strong> intoxication,<br />

his legs <strong>of</strong> theft <strong>of</strong> gold.<br />

parama-haƒsa (‘supreme swan’)<br />

An honorific title for a spiritual<br />

teacher.<br />

paramärthika<br />

(‘relating to the supreme reality’)<br />

Transcendent; the opposite to vyavahärika,<br />

relating to empirical reality. (See<br />

also VYAVAHÄRA.)<br />

paramätman (‘supreme soul’)<br />

The Absolute, BRAHMAN.<br />

paraƒparä<br />

The lineage <strong>of</strong> teacher and disciple, tradition.<br />

The Upani•ads have long lines <strong>of</strong><br />

teachers to whom their teachings are<br />

traced back. For members <strong>of</strong> Hindu religious<br />

orders it is important to memorize<br />

their guruparaƒparä to authenticate<br />

their tradition. A teaching not traced<br />

back to an acknowledged line <strong>of</strong><br />

teachers is considered unsound and not<br />

conducive to LIBERATION.<br />

Paräÿara (14th century BCE?)<br />

A ø•i (sage) to whom some <strong>of</strong> the Øgvedic<br />

süktas (HYMNS) are attributed. He is also<br />

the narrator <strong>of</strong> the Vi•æu Puräæa and the<br />

author <strong>of</strong> a major work on DHARMAŸÄS-<br />

TRA, commented upon by MÄDHAVA (2).<br />

Paraÿuräma<br />

(‘Rama with the battle-axe’)<br />

The sixth AVATÄRA <strong>of</strong> Vi•æu; the fifth<br />

son <strong>of</strong> Jamadagni and Reæukä. He<br />

appeared in the TRETA YUGA to end the<br />

tyranny <strong>of</strong> the KÆATRIYAS, whom he is<br />

said to have annihilated 22 times. His<br />

story is told in the Rämäyaæa, the<br />

Mahäbhärata and some PURÄŒAS.<br />

Pargiter, Frederick Eden<br />

(1852–1927)<br />

Officer in the Indian Civil Service, High<br />

Judge in Calcutta, historian and student<br />

<strong>of</strong> classical India who rejected the<br />

Äryan invasion theory. He was the<br />

author <strong>of</strong> Ancient Indian Historical<br />

Tradition (1922) and The Puräæa Text<br />

<strong>of</strong> the Dynasties <strong>of</strong> the Kali Age (1913).<br />

Parijäta<br />

The wonderful tree produced at the<br />

CHURNING OF THE OCEAN, whose blossoms<br />

perfumed the whole universe. It was<br />

placed in Indra’s heaven, but when Kø•æa<br />

visited it, his wife, Satyabhämä, induced<br />

him to carry it away. In the ensuing fight<br />

Indra lost and Kø•æa carried the tree to<br />

Dväraka. After Kø•æa’s death the tree was<br />

returned to Indra’s heaven.<br />

parikrama<br />

See CIRCUMAMBULATION.<br />

Parik•it<br />

The grandson <strong>of</strong> Arjuna, father <strong>of</strong>

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