A Popilar Dictionary of Hinduism Karel Werner

44 A POPULAR DICTIONARY OF HINDUISM
Evolution in the sense of a steady progress from lower stages to perfection is not
a concept envisaged in Indian thought. All evolution is, so to speak, circular and
proceeds in constant ups and downs rather than in an upward line. Having
reached its evolutionary peak, the universe begins to deteriorate and eventually
collapses before starting to evolve again. The same goes for civilizations and
individuals in their successive lives. It is only by conscious decision and
consistent effort that individual perfection can be achieved.
Fakir (fr. Arab. faqir, ‘pauper’) a Muslim ascetic or saint; a wandering wondermaker
or snake-charmer. In keeping with the all-inclusive tendencies of
Hinduism, Islamic saints of repute and their graves attract recognition and
reverence on the part of Hindus, often more so than in their own fold where some
of them may appear to be heretics, because influenced by Hindu practices.
Fate as a concept of inevitable destiny has no place in the systems of Hindu
thought. Generally speaking, the laws of karma are not agents influencing the
life of the individual and of groups in a particular way, but channels through
which actions produce their respective results. By modifying one’s actions one
can modify one’s ‘fate’, not only in the future, but to a degree also in
present events, although the consequences of past deeds cannot be entirely
escaped. But there is no justification for regarding, as is sometimes done, the
belief in the inevitability of karmic retribution as fatalism, since even though
present consequences of past deeds cannot be avoided, there is always, in the
Hindu outlook, the possibility of shaping one’s future karmic destiny by
considered actions in the present.
Festivals in Hinduism are many and of great importance, some of them deriving
from IE antiquity, especially those associated with seasonal festivities. The most
widely observed ones are Dīvālī, Daśahrā (Dussehra) or Durgāpūjā, , Holī and
Śivarātri.
Fire was the main focus in Brahminic ritual. Usually three or five fires were set
up for a sacrifice in the open. In the domestic ritual it was one fire which was
kindled at the marriage ceremony and then continually maintained and used in
sacrificial offerings. Ritual use of fire declined somewhat with the virtual
abandonment of animal sacrifices. Cf. Agni.
Five M’s a Tantric ritual procedure. See pañcamākāra and Tantrism.
Freedom of will is an implicit feature of the doctrine of karmic retribution which
presupposes responsibility for one’s thoughts, words and deeds and the capability
to choose. The choice in terms of concrete action may be limited by
circumstances brought about karmically, i.e. by one’s own doing in the past, but
this does not change the moral dilemma or affect the ability to choose what is
perceived as good or at least to abstain from evil. The perception may, of course,
be faulty and the individual ‘pays’ also for his mistakes. Therefore in the last
analysis, consistent with the outlook of Hindu philosophy, the question of
freedom of will is primarily the question of the search for knowledge, i.e. of
choosing to search for truth, of neglecting it out of idleness or of rejecting it for
immediate gain, while suppressing the thought of long-term effects. The situation