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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

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