Concise Encyclopedia of Hinduism

According to VAIŸEÆIKAthere 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 sacrifi-

cer goes to heaven’ would not make

sense. However, since Mïmäƒsakas

only recognize the karmakäæõhaof 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 dif-

fer in their interpretation of Upani•adic

statements such as ‘this ätman [self] is

the brahman [supreme being]’. The

Advaitins understand it as an expres-

sion of complete identity, the liberated

self merging without trace into the qual-

ityless 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, the-

istic schools of Vedänta usually consid-

er the selves of individuals created by

the Supreme God, and, together with

matter, the body of God. Consequently

the importance of self-knowledge dif-

fers. 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 dispen-

sation. 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

SeeSEVA.

Ÿe•a

A serpent with a thousand heads which

serves Vi•æu as couch during the inter-

vals 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 KALPAŸe•a vomits

poisonous fire which destroys all cre-

ation. At the time of the CHURNING OF

THE OCEANthe 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 con-

notation of social service, support for

the needy and material as well as spiri-

tual 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.

Sen, Keshub Chandra 170

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