A Concise Encyclopedia of Hinduism Klaus K Klostermaie
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Sadä-ÿiva 158<br />
Sadä-ÿiva<br />
The form in which Ÿiva exercises his<br />
fivefold activities <strong>of</strong> attraction (anugraha),<br />
concealment (tirobhava), taking<br />
away (adana), preservation (stithi) and<br />
creation (sø•fli), according to ŸAIVA<br />
SIDDHÄNTA.<br />
•aõ-darÿana<br />
(‘six philosophical systems’)<br />
The collective designation <strong>of</strong> the<br />
philosophies that are considered ‘orthodox’,<br />
namely SÄßKHYA, YOGA, NYÄYA,<br />
VAIŸEÆIKA, Pürva MÏMÄßSÄ and Uttara<br />
Mïmäƒsä or VEDÄNTA. Nominally all<br />
accept the authority <strong>of</strong> the Veda as<br />
revealed.<br />
sädhana (‘means to realization’)<br />
A generic term for the complex <strong>of</strong><br />
practices recommended by the various<br />
saƒpradäyas (sects) or individual GURUS.<br />
sädhäraæa dharma<br />
(‘general law’)<br />
Moral obligations such as truthfulness,<br />
honesty, purity etc. valid for all people,<br />
irrespective <strong>of</strong> CASTE or sect.<br />
sädhu (fem. sädhvï, ‘good person’)<br />
Generic designation <strong>of</strong> those who have<br />
renounced and who dedicate themselves<br />
to the pursuit <strong>of</strong> religious aims, usually<br />
wearing garb that distinguishes them<br />
from ordinary people.<br />
sage<br />
See ØÆI.<br />
saguæa (‘with qualities’)<br />
One <strong>of</strong> the major theological controversies<br />
among Hindus is the question <strong>of</strong><br />
whether the ultimate is saguæa or nirguæa.<br />
All theist systems ascribe qualities<br />
to the supreme, whereas ADVAITA<br />
VEDÄNTA denies them. The Upani•adic<br />
references to brahman nirguæa (without<br />
qualities) are interpreted by VAIÆŒAVAS<br />
and other theists as meaning the<br />
absence <strong>of</strong> evil or limiting qualities; by<br />
Advaitins they are understood as signifying<br />
a total absence <strong>of</strong> all qualities, i.e.<br />
pure CONSCIOUSNESS. Those who ascribe<br />
qualities to the ultimate usually also<br />
conceive <strong>of</strong> God as having a body and<br />
living in a special abode.<br />
sahä-märga (‘associate’s way’)<br />
The third stage <strong>of</strong> bhakti (devotion) in<br />
ŸAIVA SIDDHÄNTA, consisting <strong>of</strong> yoga:<br />
withdrawal <strong>of</strong> senses from objects,<br />
breath control, suspsension <strong>of</strong> mind<br />
activity, recitation <strong>of</strong> MANTRAS (3) and<br />
directing the vital breaths through the<br />
six body centres.<br />
Sahadeva<br />
The youngest <strong>of</strong> the five PÄŒDAVAS, son<br />
<strong>of</strong> MÄDRÏ. He was an expert on astronomy.<br />
(See also MAHÄBHÄRATA.)<br />
sahaja (‘inborn’, ‘natural condition’)<br />
The designation for some tantric, antinomian<br />
forms <strong>of</strong> worship, which follow<br />
‘nature’ or ‘inborn instincts’ rather than<br />
the Vedic law.<br />
sahasra-näma (‘thousand names’)<br />
Litanies <strong>of</strong> a thousand names <strong>of</strong> major<br />
deities, which are recited by the devotees.<br />
Ÿaiva Siddhänta<br />
(‘the final truth <strong>of</strong> Ÿiva’)<br />
A major school <strong>of</strong> thought <strong>of</strong> South<br />
Indian ŸAIVISM, with a large following in<br />
Tamilnäõü. Its most important text is<br />
the Ÿivajñänabodha by Meykaæõa (13th<br />
century), based on the recognized 28<br />
Ägamas and the teachings <strong>of</strong> the 63<br />
Näyaæmärs. It acknowledges a triad <strong>of</strong><br />
principles: pati (the Lord, i.e. Ÿiva),<br />
päÿu (the unredeemed human person);<br />
and päÿa (the fetters, identified as