The Illustrated Encyclopedia of Hindusim vol 2
Create successful ePaper yourself
Turn your PDF publications into a flip-book with our unique Google optimized e-Paper software.
Sapindikarana<br />
reduced agricultural revenue and by<br />
British-sponsored changes in land ownership<br />
patterns, in which <strong>of</strong>ficials in the<br />
East India Company replaced many <strong>of</strong><br />
the “unpr<strong>of</strong>itable” traditional landowners<br />
with their own Company employees.<br />
Many <strong>of</strong> the traditional landowners<br />
owed money to ascetic moneylenders<br />
(Sanyasis), and had pledged their land<br />
revenue as security. <strong>The</strong> Sanyasis were<br />
upset when the landowners were<br />
replaced and the debts not honored. For<br />
their part, the Company’s <strong>of</strong>ficials were<br />
reluctant to allow the ascetics, who traveled<br />
in heavily armed bands, to pass<br />
through the company’s territories while<br />
on religious pilgrimage, as the ascetics<br />
had traditionally done. Ultimately<br />
the ascetic attacks were disorganized<br />
and local, and the disparate Sanyasi<br />
bands were unable to withstand<br />
British resources and organization. A<br />
fictionalized account <strong>of</strong> the Sanyasi<br />
Rebellion appeared in the novel<br />
Anandamath, by Bankim Chandra<br />
Chatterjee (1838–1894), who used the<br />
Sanyasi Rebellion as a coded call for<br />
resistance to contemporary British rule.<br />
Sapaksha<br />
One <strong>of</strong> the parts <strong>of</strong> an acceptable<br />
form <strong>of</strong> inference (anumana) in Indian<br />
philosophy. An acceptable inference<br />
has three terms: an assertion (pratijna),<br />
a reason (hetu), and examples (drshtanta);<br />
each <strong>of</strong> these three has its own constituent<br />
parts. <strong>The</strong> sapaksha is part <strong>of</strong><br />
the third term, the examples. It is a positive<br />
example given to support the claim<br />
made in the initial assertion, by showing<br />
that similar things happen in comparable<br />
cases. For example, in the inference,<br />
“there is fire on the mountain, because<br />
there is smoke on the mountain,” the<br />
sapaksha could be “as in a kitchen,”<br />
since this place has both fire and smoke,<br />
and thus supports the initial assertion.<br />
Conventionally, an inference also has to<br />
have a negative example, to show that<br />
the claim made in the assertion does not<br />
happen in some other cases.<br />
Saphala Ekadashi<br />
Religious observance falling on the<br />
eleventh day (ekadashi) <strong>of</strong> the dark<br />
(waxing) half <strong>of</strong> the lunar month <strong>of</strong><br />
Paush (December–January). All the<br />
eleventh-day observances are dedicated<br />
to the worship <strong>of</strong> Vishnu. Most Hindu<br />
religious festivals have certain prescribed<br />
rites, which usually in<strong>vol</strong>ve fasting<br />
(upavasa) and worship and <strong>of</strong>ten<br />
promise specific benefits for faithful<br />
performance. Those performing this rite<br />
must stay up all night singing and telling<br />
<strong>of</strong> Vishnu’s exploits. <strong>The</strong> name Saphala<br />
means “successful,” and those who<br />
faithfully observe this will be successful<br />
in all their endeavors.<br />
Sapinda<br />
(“having a common body”) Term for<br />
people having common ancestry, who<br />
could thus be said to share the same<br />
body through the ancestor. This relationship<br />
was held to cease after seven<br />
generations on the father’s side, and<br />
after five on the mother’s. Men and<br />
women who were sapinda were theoretically<br />
forbidden to marry, although this<br />
prohibition has been routinely ignored<br />
in southern India since very early times.<br />
See also marriage prohibitions.<br />
Sapindikarana<br />
Funerary rite (antyeshthi samskara)<br />
performed on the twelfth day after<br />
death, which symbolically represents<br />
the one-year anniversary <strong>of</strong> the death.<br />
In this rite, the departed person is transformed<br />
from a potentially dangerous<br />
wandering spirit (pret) to a bene<strong>vol</strong>ent<br />
ancestral spirit (pitr). Each day for ten<br />
days following a person’s death, mourners<br />
leave a ball <strong>of</strong> cooked grain (pinda)<br />
for the departed spirit. Gradually the ten<br />
pindas “construct” a new body for the<br />
departed person. <strong>The</strong>n sapindikarana is<br />
performed on the twelfth day. A large<br />
pinda, representing the departed, and<br />
three smaller ones are collected, representing<br />
the departed’s father, grandfather,<br />
and great-grandfather. <strong>The</strong> rite’s<br />
599