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Parameshvara (epithet)

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Parameshvara (IAST: Parameśvara, Sanskrit: परमेश्वर) is an epithet used in Hindu literature. The term usually indicates the Supreme Being and Supreme Reality in Hinduism. Vaishnavas consider Vishnu and his avatars such as Rama and Krishna as Parameshvara, while Shaivas consider Shiva as Parameshvara.[1][2][3][4][5] Parameshvara is the ultimate and highest reality that eternally pervades all matter for Hindus.[6] He is regarded by devotees to be totality itself, controlling the triple forces of creation, preservation, and destruction.[7]

Etymology

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The word is a compound of the Sanskrit words परम meaning 'Supreme' and ईश्वर meaning 'Lord'. Thus Parameshvara literally means 'highest supreme ruler'.[8] Sometimes, other traditions of Hinduism such as Vedanta and Vaishnavism also use the term Parameshwara as a synonym of Parabrahman within their philosophical perspectives.[9][10]

Vaishnavism

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In Vaishnavism traditions, Vishnu is considered as Parameshvara, Maheshwara, and Narayana. Vaishnavas consider Vishnu and his avatars such as Rama, Krishna etc., as the progenitor of Brahma and Shiva as said in many scriptures such as Bhagavata Purana, Vishnu Purana, Padma Purana, Pancharatra Agamas, Vaikhanasa Agamas and many more.[11][12][13] In Pārameśvarasaṃhitā, a Vaishnava Pancharatra Agama text of Hinduism Vishnu (Narayana) is revered and worshipped as Parameshvara. Uttaranarayana (a continuation of the Purusha Sukta in the Shukla Yajurveda) also refers to God as Parameshvara with two consorts Sri and Bhu.[14] Bhagavad Gita praises Krishna as Parameshvara (Highest God) in many contexts.[15] In Vishnu Sahasranama, Parameshvara is 377th name of Vishnu.[16]

Shaivism

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One of the oldest known dated Sanskrit manuscripts from South Asia, this specimen transmits a substantial portion of Pārameśvaratantra, a scripture of the Shaiva Siddhanta, that sought the worship of Shiva as Pārameśvara. No other complete manuscript of this work is known. A note in the manuscript states that it was copied in the year 252, which some scholars judge to be of the era established by the Nepalese king Amśuvaran, therefore corresponding to 828 CE. Cambridge University Library

Shaiva Siddhanta accepts the existence of Tripathartham (three entities), pati (the supreme being Paramashiva), pashu (all atmans) and pasam (three bondages[definition needed] of Anava, Karma, Maya). As the supreme being, Parameshvara only has the distinct eight characters or predicates which are applied to distinguish him from the other two entities of Shaiva Siddhanta—Pashu and Pasam. They are sarvajnatva (who knows everything), nityatrptatva (with infinite happiness), anādibōdha (without bondages), Svatantratva (independent), aluptashakti (unlimited mercy), anantashakti (unrestricted grace), nirāmayatma (wholesome) and Visuddhadēha (with pure body).[17]

Shaiva Siddhanta states that Parameshvara is in two states: tatasta lakshanam, the form of lord that is moving through 36 tattvas; and Svarupa Lakshanam, the pure form of supreme being beyond everything.[18] These two forms can be compared with the Saguna and Nirguna definitions of Para brahman in the Vedantic tradition. When he is defined with tatasta lakshanam, Paramashiva exists in nine divine forms, Brahma, Vishnu, Rudra, Maheshvara, Sadasiva, Shiva, Shakti, Nadam, and Bindhu in which he is beyond words in his last four formless manifestations known as Arupa. The first five are his manifestations with forms and known as rupa. Sadasiva is his mixed form of rupa and arupa which is often identified with lingam.[19] Shiva and Shakti exist as inseparable Nada-bindu in the state of Svarupa Lakshanam in which they are often identified as the non-dual supreme being Paramashiva and Parashakti. Since they are inseparable and undifferentiated, Shaiva Siddhanta sees them as single oneness, Parameshvara.

See also

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References

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  1. ^ Nisargadatta Maharaj (Jan 30, 2003). Nectar of Immortality: Sri Nisargadatta Maharaj's Discourses on the Eternal Front. Motilal Banarsidass Publications. p. 183. ISBN 9788120819481.
  2. ^ Swami Vivekananda (2007). "Brahmanism". Prabuddha Bharata: Or Awakened India. 112.
  3. ^ Constance Jones, James D. Ryan (2006). Encyclopedia of Hinduism. Infobase Publishing. p. 229. ISBN 9780816075645.
  4. ^ P. Govinda Pillai (2022). The Bhakti Movement:Renaissance Or Revivalism?. Taylor & Francis. p. 39. ISBN 9781000780390.
  5. ^ George Christopher Molesworth Birdwood (1971). The Industrial Arts of India. Chapman & Hall. p. 56. ISBN 9780900636011. Vishnu is the second person in the tri-murti or triple form, and personifies the pre-serving power of nature. His followers identify him with Nara- yana [Plate C, Fig.1], and Parameswara, and represent him as the progenitor of Siva and Brahma.
  6. ^ Mark S. G. Dyczkowski (1992). The Stanzas on Vibration: The SpandaKarika with Four Commentaries: The SpandaSamdoha by Ksemaraja, The SpandaVrtti by Kallatabhatta, The SpandaVivrti by Rajanaka Rama, The SpandaPradipika by Bhagavadutpala. SUNY Press. p. 212. ISBN 9780791412619.
  7. ^ Steven Kossak, Martin Lerner (1994). The Arts of South and Southeast Asia, Vol.51, Issue 4. Metropolitan Museum of Art. p. 6.
  8. ^ Shri Parmananda Research Institute (1982). "Jammu and Kashmir (India)". Glimpses of Kashmiri Culture. 5: 78.
  9. ^ Edwin Bryant, Maria Ekstrand (2004). The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. Columbia University Press. p. 133. ISBN 9780231508438.
  10. ^ Vedanta: Concepts and Application. Ramakrishna Mission Institute of Culture. 2000. p. 31. ISBN 9788187332022.
  11. ^ Subodh Kapoor (2004). A Dictionary of Hinduism: Including Its Mythology, Religion, History, Literature, and Pantheon. Cosmo Publications. p. 259. ISBN 9788177558746.
  12. ^ P. Govinda Pillai (2022). The Bhakti Movement:Renaissance Or Revivalism?. Taylor & Francis. p. 39. ISBN 9781000780390.
  13. ^ George Christopher Molesworth Birdwood (1971). The Industrial Arts of India. Chapman & Hall. p. 56. ISBN 9780900636011. Vishnu is the second person in the tri-murti or triple form, and personifies the pre-serving power of nature. His followers identify him with Nara- yana [Plate C, Fig.1], and Parameswara, and represent him as the progenitor of Siva and Brahma.
  14. ^ S. Rangachar (1991). Philosophy of Pancaratras. Sridevi Prakashana. p. 94.
  15. ^ Ravi Ravindra (16 May 2017). The Bhagavad Gita: A Guide to Navigating the Battle of Life. Shambhala Publications. p. 123. ISBN 9781611804102.
  16. ^ L. Venkataratnam Naidu (1965). Sri Vishnu Sahasranama Bashya Commentary By Parāśarabhaṭṭa. Tirumala Tirupati Devasthanams. p. 64.
  17. ^ K. Sivaraman (1973). Śaivism in Philosophical Perspective: A Study of the Formative Concepts, Problems, and Methods of Śaiva Siddhānta. Motilal Banarsidass Publications. p. 526. ISBN 9788120817715.
  18. ^ Jayandra Soni (1989). Philosophical Anthropology in Śaiva Siddhānta: With Special Reference to Śivāgrayogin. Motilal Banarsidass Publ. p. 58. ISBN 9788120806320.
  19. ^ S. Sabaratna Mudaliyar (1913). Essentials of Hinduism in the Light of Šaiva Siddhānta. Meykandan Press. p. 61.
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