The Illustrated Encyclopedia of Hindusim vol 2
You also want an ePaper? Increase the reach of your titles
YUMPU automatically turns print PDFs into web optimized ePapers that Google loves.
Parivartini Ekadashi<br />
502<br />
already present in the cause, emerges<br />
from it through a natural transformation<br />
<strong>of</strong> that cause, and is causally related to it.<br />
All three schools believe that the<br />
world as perceived is real and has some<br />
single ultimate source behind it: for the<br />
Samkhyas, the first principles are<br />
purusha and prakrti, for the<br />
Vishishthadvaita school, the god<br />
Vishnu, and for the Bhedabhada school,<br />
Brahman. All believe that real things<br />
come into being because these first<br />
principles undergo real transformations.<br />
Parinamavada allows for an explanation<br />
<strong>of</strong> the phenomenal world that<br />
compromises the transcendence <strong>of</strong><br />
these first principles by making them<br />
part <strong>of</strong> the world. Philosophically, their<br />
difficulties arise in describing how the<br />
transcendent can become mundane,<br />
and then become transcendent again.<br />
<strong>The</strong> transformation relationship is<br />
vehemently opposed by the Advaita<br />
Vedanta philosophical school, which<br />
upholds a philosophical position<br />
known as monism (the belief that a<br />
single Ultimate Reality lies behind all<br />
things, and that all things are merely<br />
differing forms <strong>of</strong> that reality). Advaita<br />
proponents claim that reality is nondual<br />
(advaita)—that is, that all things<br />
are “actually” the formless, unqualified<br />
Brahman, despite the appearance<br />
<strong>of</strong> difference and diversity in the<br />
world. Since Brahman is the only real<br />
thing, and Brahman never changes,<br />
the parinama model is a fundamental<br />
misunderstanding <strong>of</strong> the ultimate<br />
nature <strong>of</strong> things, since it assumes real<br />
change. <strong>The</strong> Advaita proponents’<br />
explanation for the nature <strong>of</strong> the relationship<br />
and the world is known as<br />
vivartavada (“illusory manifestation”),<br />
in which the ultimate appears<br />
to become transformed but in reality<br />
never changes. For further information<br />
see Sarvepalli Radhakrishnan and<br />
Charles A. Moore (eds.), A Sourcebook<br />
in Indian Philosophy, 1957; and Karl<br />
H. Potter (ed.), Presuppositions <strong>of</strong><br />
India’s Philosophies, 1972.<br />
Parivartini Ekadashi<br />
Religious observance falling on the<br />
eleventh day (ekadashi) <strong>of</strong> the bright<br />
(waxing) half <strong>of</strong> the lunar month <strong>of</strong><br />
Bhadrapada (August–September). As are<br />
all the eleventh-day observances, this is<br />
dedicated to the worship <strong>of</strong> Vishnu. This<br />
day is particularly devoted to the worship<br />
<strong>of</strong> Vishnu’s wife Lakshmi, the goddess<br />
presiding over wealth and<br />
prosperity. In her form as Mahalakshmi<br />
(as told in the Devimahatmya) she is<br />
able to kill demons that the gods cannot,<br />
and restore to gods the kingdom they<br />
have lost. This festival occurs during the<br />
time Vishnu is believed to be sleeping on<br />
the serpent Shesha, on an ocean <strong>of</strong> milk,<br />
with Lakshmi massaging his feet. <strong>The</strong><br />
name Parivartini means “turning,” and<br />
on this day Vishnu is believed to be stirring<br />
in his sleep. See also ocean, churning<br />
<strong>of</strong> the; and cosmology.<br />
Parivrajaka<br />
(from Sanskrit parivraj, “to wander<br />
about”) A term that can be used to<br />
denote any wandering religious mendicant.<br />
Continual wandering is a very old<br />
Indian ascetic practice. It shows the<br />
conscious renunciation <strong>of</strong> the fixed and<br />
stable world <strong>of</strong> the householder, particularly<br />
in earlier societies, and it prevents<br />
the wanderer from forming any sort <strong>of</strong><br />
attachments, even to places. This exemplifies<br />
the fourth and final stage <strong>of</strong> life<br />
found in the dharma literature, the<br />
sanyasi, in which a person has<br />
renounced all attachments <strong>of</strong> everyday<br />
life to search for spiritual attainment.<br />
Parmananddas<br />
(early 16th c.) One <strong>of</strong> the ashtachap, a<br />
group <strong>of</strong> eight northern Indian bhakti<br />
(devotional) poets. <strong>The</strong> compositions <strong>of</strong><br />
these eight poets were used for liturgical<br />
purposes by the Pushti Marg, a religious<br />
community whose members are devotees<br />
(bhakta) <strong>of</strong> Krishna. In the Pushti<br />
Marg’s sectarian literature, all eight<br />
are also named as members <strong>of</strong> the community<br />
and as associates <strong>of</strong> either the