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A Concise Encyclopedia of Hinduism Klaus K Klostermaie

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165 Sarasvatï<br />

sant (2)<br />

Specific name for a group <strong>of</strong> late<br />

medieval religious poets and teachers,<br />

belonging to various denominations,<br />

Hindus (e.g. Tulsïdäs), Sikhs (e.g. Gurü<br />

Nänak), and Muslims (e.g. Kabïr),<br />

usually from the lower strata <strong>of</strong> society,<br />

but widely influential on account <strong>of</strong> the<br />

appeal <strong>of</strong> their teachings.<br />

sant sädhana<br />

The teaching <strong>of</strong> the SANTS (2), focusing<br />

on the practice <strong>of</strong> the divine name<br />

(näma), devotion to the divine guru<br />

(satguru) and the company <strong>of</strong> fellow<br />

devotees (satsaög).<br />

Ÿäntä<br />

The daughter <strong>of</strong> Daÿaratha, she was<br />

adopted by Lomapäda, and married to<br />

ØÆYAŸØ¢GA.<br />

ÿänta (‘tranquillity’)<br />

One <strong>of</strong> the eight RASAS<br />

aesthetics.<br />

<strong>of</strong> Hindu<br />

ÿänti (‘peace’)<br />

Often exclaimed (three times) at the end<br />

<strong>of</strong> recitiations <strong>of</strong> religious texts as a<br />

kind <strong>of</strong> blessing.<br />

saæto•a (‘contentment’)<br />

One <strong>of</strong> the Hindu virtues, listed in the<br />

Yogasütras as generating inner peace<br />

and happiness, a precondition for successful<br />

meditation.<br />

saptar•i<br />

The seven great ØÆIS (sages): the names<br />

are not the same in all the references.<br />

Saptaÿatï (‘seven hundred [verses]’)<br />

A name <strong>of</strong> the Devïmähätmya, which<br />

consists <strong>of</strong> seven hundred ŸLOKAS<br />

(couplets).<br />

Saptasindhu, also<br />

Saptasindhava<br />

(‘the seven rivers’)<br />

These are frequently mentioned in the<br />

Vedas. Their names are: Gaögä,<br />

Yamunä, Sarasvatï, Ÿutudri, Paru•æi,<br />

Marudvødhä, Ärjïkïyä. Not all are<br />

clearly identifiable today.<br />

Säradä Devï (1853–1920)<br />

As RAMAKRISHNA PARAMAHAMSA’s wife<br />

and, after his death, his successor as<br />

‘The Holy Mother’ she had great<br />

influence on the formation <strong>of</strong> the<br />

Ramakrishna Mission. Ramakrishna<br />

never consummated the marriage with<br />

Säradä Devï, worshipping her instead as<br />

Ÿakti incarnate. Her own vision <strong>of</strong> Kälï<br />

set <strong>of</strong>f her personal spiritual development.<br />

As long as Ramakrishna was alive<br />

she took care <strong>of</strong> his material needs,<br />

especially cooking his food. After his<br />

death she grew into the role <strong>of</strong> the ‘Holy<br />

Mother’. Her picture is found in all<br />

Ramakrishna Mission temples alongside<br />

that <strong>of</strong> Ramakrishna Paramahamsa<br />

and Swami Vivekänanda. In 1954 the<br />

Ÿäradä Maflha was founded as independent<br />

monastic institution for women<br />

alongside the Ramakrishna Mission,<br />

which has only male monastics.<br />

ÿaraæä-gati<br />

(‘taking refuge [in the Lord]’)<br />

The highest act <strong>of</strong> devotion in<br />

VAIÆŒAVISM, the last formal step in the<br />

process <strong>of</strong> becoming a bhakta (devotee).<br />

One <strong>of</strong> the last works <strong>of</strong> RÄMÄNUJA is<br />

the Ÿaraæagatigadya, which extolls the<br />

salvific effects <strong>of</strong> this practice. Madhva<br />

wanted his followers to demonstrate<br />

this self-surrender outwardly by branding<br />

their bodies with the symbols <strong>of</strong><br />

Vi•æu. (See also PRAPATTI.)<br />

Sarasvatï (1)<br />

The wife <strong>of</strong> BRAHMÄ, goddess <strong>of</strong> speech<br />

and learning, inventor <strong>of</strong> the Sanskrit

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