A Concise Encyclopedia of Hinduism Klaus K Klostermaie

Sen, Keshub Chandra 170
According to VAIŸEÆIKA there are many
different selves, distinguished by their
viÿe•as (properties, specifics), which can
be perceived by YOGIS. The ÄTMANS
themselves are eternal and not bound by
time and space, but their actions are
limited by the physical organisms with
which they are connected. NYÄYA
assumes the existence of a spiritual self
different from the body. MÏMÄßSÄ
postulates the existence of a soul/self
distinct from the body, because without
it Vedic statements such as ‘the sacrificer
goes to heaven’ would not make
sense. However, since Mïmäƒsakas
only recognize the karmakäæõha of the
Veda as ‘revealed’, they must refrain
from making statements about the
nature of the self. Vedäntins, for whom
the jñanakhäæõa is revelation proper,
focus on the nature of the self. They differ
in their interpretation of Upani•adic
statements such as ‘this ätman [self] is
the brahman [supreme being]’. The
Advaitins understand it as an expression
of complete identity, the liberated
self merging without trace into the qualityless
brahman. Dvaitins insist on a
categorical distinction between Vi•æu,
the Supreme Being, and the individual
souls (jïvätmas). Viÿi•flädvaitins take a
middle position. While for Advaitins the
self is uncreated and indestructible, theistic
schools of Vedänta usually consider
the selves of individuals created by
the Supreme God, and, together with
matter, the body of God. Consequently
the importance of self-knowledge differs.
For Advaitins knowledge of the self
is identical with emancipation; for the
non-Advaitins, emancipation requires
the knowledge of matter, selves and God.
Sen, Keshub Chandra
(1838–84)
One of the early members of the
BRAHMO SAMÄJ, a non-brahmin who
rose to leadership and brought about a
split in the Samäj. Initially a great
admirer of Christ and Christianity, he
increasingly developed a notion that he
was a superman initiating a new dispensation.
Socially progressive and active in
humanitarian work, he alienated many
members of the Brahmo Samäj by his
idiosyncracies and by violating the
principles he had himself established.
service
See SEVA.
Ÿe•a
A serpent with a thousand heads which
serves Vi•æu as couch during the intervals
between creations. It is also called
ananta, infinite, as a symbol of eternity.
When Ÿe•a yawns, the earth trembles.
At the end of each KALPA Ÿe•a vomits
poisonous fire which destroys all creation.
At the time of the CHURNING OF
THE OCEAN the gods took Ÿe•a as a rope,
looping it around Mount Mandara.
Ÿe•a’s hood is known as MAŒIDVÏPA, the
island of jewels.
seva (‘service’)
In pre-modern Hinduism this is usually
understood as temple service and care
for the divine IMAGE. Traditional Hindu
saƒpradäyas (sects) have very elaborate
rituals which clearly define the range of
(obligatory) seva and also list acts that
are considered ‘sins against seva’. With
Hindu reform movements in the 19th
century seva began to acquire the connotation
of social service, support for
the needy and material as well as spiritual
comfort. To worship God in the
poor and to serve God in the needy has
become an accepted contemporary
interpretation of seva.
Sey, also Seyon
Alternative names for the Tamil war
god MURUGAN.