A Concise Encyclopedia of Hinduism Klaus K Klostermaie
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word 210<br />
books on Tantric <strong>Hinduism</strong>, until then<br />
all but unknown in the West. Among<br />
his best-known works are Introduction<br />
to Tantra Ÿästra, Principles <strong>of</strong> Tantra,<br />
Maha-nirväæa-tantra, Wave <strong>of</strong> Bliss,<br />
Ÿakti and Ÿakta and The World as Power.<br />
word<br />
From early on Hindus were conscious <strong>of</strong><br />
the importance <strong>of</strong> the word and its<br />
power; the entire Veda is testimony to<br />
this in a general way and some <strong>of</strong> its süktas<br />
(hymns), especially the Väksükta,<br />
explicitly affirm the creative power <strong>of</strong> the<br />
word through which everything has been<br />
made and everything is sustained. The<br />
power <strong>of</strong> the brahmins rested entirely on<br />
the power <strong>of</strong> the word, whose custodians<br />
they were. The continued interest <strong>of</strong><br />
Hindus in language and grammar is evidenced<br />
by a long tradition in these disciplines<br />
and works <strong>of</strong> lasting value such as<br />
PÄŒINÏ’s Astädhyayï and BHARTØHARI’s<br />
Väkyapadïya. (See also LANGUAGE;<br />
ŸABDA.)<br />
world egg (bramäæõa)<br />
The tradition that the universe evolved<br />
out <strong>of</strong> a primordial egg is found in many<br />
different versions. The Vedas speak <strong>of</strong> a<br />
world egg floating on the primordial<br />
ocean and giving birth to various creatures.<br />
The first being to come forth from<br />
the world egg was Viÿvakarma, the<br />
Vedic creator god. In Manu’s account<br />
<strong>of</strong> creation the desire <strong>of</strong> Svayambhü<br />
Bhagavän appeared as a golden egg<br />
shining with the brilliance <strong>of</strong> a thousand<br />
suns. From it issued BRAHMÄ, the creator<br />
god. Remaining in the shape <strong>of</strong> an<br />
egg for a full year, he divided himself<br />
through the power <strong>of</strong> meditation into<br />
two halves out <strong>of</strong> which were fashioned<br />
heaven and earth. Puräæic cosmography<br />
describes the universe as being contained<br />
within the shell <strong>of</strong> the world egg<br />
(aæõakaflaha), whose diameter is calculated<br />
at 500 million yojanas.<br />
worship<br />
The various Sanskrit terms translated<br />
by ‘worship’, such as yajña, püjä,<br />
upäsana, and others, indicate varieties<br />
<strong>of</strong> worship that evolved throughout the<br />
ages. In Vedic times SACRIFICE (yajña)<br />
was the most comprehensive term,<br />
encompassing public and domestic rituals,<br />
from the <strong>of</strong>fering <strong>of</strong> hundreds <strong>of</strong><br />
cattle to the burning <strong>of</strong> a stick <strong>of</strong> firewood.<br />
When theistic religions developed,<br />
PÜJÄ, the <strong>of</strong>fering <strong>of</strong> flowers, fruit<br />
and incense in a formal or informal setting,<br />
became the predominant form <strong>of</strong><br />
worship. Upäsana is the most generic<br />
expression, encompassing both outwardly<br />
visible ritual worship as well as<br />
interior acts <strong>of</strong> devotion, meditation<br />
and self-surrender. Usually Hindus distinguish<br />
between acts <strong>of</strong> worship that<br />
are mandatory (nitya) and those that<br />
are optional (naimittika). Overall, worship<br />
in some form or other is typical for<br />
<strong>Hinduism</strong> and the great variety <strong>of</strong> forms<br />
as well as the lavishness <strong>of</strong> execution<br />
especially in connection with temple<br />
festivals is quite unique.