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52-663: [REDACTED] Look up परमेश्वर in Wiktionary, the free dictionary. Parameswara may refer to: Parameshwara (god) , a Hindu concept literally meaning the Supreme God, usually referring to Shiva Parameswara (king) (1344–1424), Sultan of Malacca Parameshvara (1360–1425), Indian mathematician and astronomer See also [ edit ] Parameshwara (disambiguation) Parameswaravarman I , Pallava King Paramesvaravarman II , Pallava King Topics referred to by

104-559: 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. Bhagavad Gita praises Krishna as Parameshvara (Highest God) in many contexts. In Vishnu Sahasranama , Parameshvara is 377th name of Vishnu. Shaiva Siddhanta accepts

156-491: A building-block of an ethical theory. The third common theme of karma theories is the concept of reincarnation or the cycle of rebirths ( saṃsāra ). Rebirth is a fundamental concept of Hinduism , Buddhism , Jainism, and Sikhism. Rebirth, or saṃsāra , is the concept that all life forms go through a cycle of reincarnation, that is, a series of births and rebirths. The rebirths and consequent life may be in different realm, condition, or form. The karma theories suggest that

208-572: A few schools in Hinduism such as Charvakas (or Lokayata) abandoned the theory of 'karma and rebirth' altogether. Schools of Buddhism consider karma-rebirth cycle as integral to their theories of soteriology . The Vedic Sanskrit word kárman- ( nominative kárma ) means 'work' or 'deed', often used in the context of Srauta rituals. In the Rigveda , the word occurs some 40 times. In Satapatha Brahmana 1.7.1.5, sacrifice

260-595: A man himself sows, so he himself reaps; no man inherits the good or evil act of another man. The fruit is of the same quality as the action. The 6th chapter of the Anushasana Parva (the Teaching Book), the 13th book of the Mahabharata , opens with Yudhishthira asking Bhishma : "Is the course of a person's life already destined, or can human effort shape one's life?" The future, replies Bhishma,

312-403: A man of bad acts, bad; he becomes pure by pure deeds, bad by bad deeds; And here they say that a person consists of desires, and as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap. The theory of karma as causation holds that: (1) executed actions of an individual affects the individual and the life he or she lives, and (2)

364-490: A principle of psychology and habit. Karma seeds habits ( vāsanā ), and habits create the nature of man. Karma also seeds self perception , and perception influences how one experiences life-events. Both habits and self perception affect the course of one's life. Breaking bad habits is not easy: it requires conscious karmic effort. Thus, psyche and habit, according to Potter and Coward, link karma to causality in ancient Indian literature. The idea of karma may be compared to

416-456: A synonym of Parabrahman within their philosophical perspectives. 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. In Pārameśvarasaṃhitā ,

468-427: Is (1) the executed action as a consequence of that activity, as well as (2) the intention of the actor behind an executed action or a planned action (described by some scholars as metaphysical residue left in the actor). A good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent. Difficulty in arriving at a definition of karma arises because of the diversity of views among

520-625: Is a fact, while reincarnation is a hypothesis; and Creel (1986) suggests that karma is a basic concept, rebirth is a derivative concept. The theory of 'karma and rebirth' raises numerous questions – such as how, when, and why did the cycle start in the first place, what is the relative Karmic merit of one karma versus another and why, and what evidence is there that rebirth actually happens, among others. Various schools of Hinduism realized these difficulties, debated their own formulations – some reaching what they considered as internally consistent theories – while other schools modified and de-emphasized it;

572-518: Is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In Indian religions , the term more specifically refers to a principle of cause and effect , often descriptively called the principle of karma , wherein individuals' intent and actions (cause) influence their future (effect): Good intent and good deeds contribute to good karma and happier rebirths , while bad intent and bad deeds contribute to bad karma and worse rebirths. In some scriptures, however, there

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624-771: 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 . 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. Karma Antiquity Medieval Early modern Modern Iran India East-Asia Karma ( / ˈ k ɑːr m ə / , from Sanskrit : कर्म , IPA: [ˈkɐɾmɐ] ; Pali : kamma )

676-537: Is both a function of current human effort derived from free will and past human actions that set the circumstances. Over and over again, the chapters of Mahabharata recite the key postulates of karma theory. That is: intent and action (karma) has consequences; karma lingers and doesn't disappear; and, all positive or negative experiences in life require effort and intent. For example: Happiness comes due to good actions, suffering results from evil actions, by actions, all things are obtained, by inaction, nothing whatsoever

728-457: Is declared as the "greatest" of works; Satapatha Brahmana 10.1.4.1 associates the potential of becoming immortal ( amara ) with the karma of the agnicayana sacrifice. In the early Vedic literature, the concept of karma is also present beyond the realm of rituals or sacrifices. The Vedic language includes terms for sins and vices such as āgas, agha, enas, pāpa/pāpman, duṣkṛta, as well as for virtues and merit like sukṛta and puṇya, along with

780-457: Is different from Wikidata All article disambiguation pages All disambiguation pages Parameshwara (god) The word is a compound of the Sanskrit words परम meaning 'Supreme' and ईश्वर meaning 'Lord'. Thus Parameshvara literally means 'highest supreme ruler'. Sometimes, other traditions of Hinduism such as Vedanta and Vaishnavism also use the term Parameshwara as

832-494: Is enjoyed. If one's action bore no fruit, then everything would be of no avail, if the world worked from fate alone, it would be neutralized. Over time, various schools of Hinduism developed many different definitions of karma, some making karma appear quite deterministic, while others make room for free will and moral agency. Among the six most studied schools of Hinduism, the theory of karma evolved in different ways, as their respective scholars reasoned and attempted to address

884-594: 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. 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

936-495: Is its principle of causality . This relationship between karma and causality is a central motif in all schools of Hindu , Buddhist , and Jain thought. One of the earliest associations of karma to causality occurs in the Brihadaranyaka Upanishad verses 4.4.5–6: Now as a man is like this or like that, according as he acts and according as he behaves, so will he be; a man of good acts will become good,

988-583: Is no link between rebirth and karma. Karma is often misunderstood as fate, destiny, or predetermination. The concept of karma is closely associated with the idea of rebirth in many schools of Indian religions (particularly in Hinduism , Buddhism , Jainism , and Sikhism ), as well as Taoism . In these schools, karma in the present affects one's future in the current life as well as the nature and quality of future lives—one's saṃsāra . This concept has also been adopted in Western popular culture, in which

1040-461: Is not always associated with religious ceremonies; its predominant association with ritual in the Brāhmaṇa texts is likely a reflection of their ritualistic nature. In the same vein, sukṛta (and subsequently, puṇya) denotes any form of "merit," whether it be ethical or ritualistic. In contrast, terms such as pāpa and duṣkṛta consistently represent morally wrong actions. The earliest clear discussion of

1092-405: Is not strictly deterministic, but incorporated circumstantial factors such as other Niyamas . It is not a rigid and mechanical process, but a flexible, fluid and dynamic process. There is no set linear relationship between a particular action and its results. The karmic effect of a deed is not determined solely by the deed itself, but also by the nature of the person who commits the deed, and by

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1144-409: Is one of the four incomprehensible subjects (or acinteyya ), subjects that are beyond all conceptualization, and cannot be understood with logical thought or reason. Nichiren Buddhism teaches that transformation and change through faith and practice changes adverse karma—negative causes made in the past that result in negative results in the present and future—to positive causes for benefits in

1196-413: Is so because the ancient scholars of India linked intent and actual action to the merit, reward, demerit, and punishment. A theory without ethical premise would be a pure causal relation ; the merit or reward or demerit or punishment would be same regardless of the actor's intention. In ethics, one's intentions, attitudes, and desires matter in the evaluation of one's action. Where the outcome is unintended,

1248-463: Is the eternal greatness of the Brahmin. He does not increase by kárman, nor does he become less. His ātman knows the path. Knowing him (the ātman) one is not polluted by evil karman. The Vedic words for "action" and "merit" in pre-Upaniṣadic texts carry moral significance and are not solely linked to ritual practices. The word karman simply means "action," which can be either positive or negative, and

1300-488: Is the visible or invisible effect that is typically immediate or within the current life. In contrast, a samskara ( Sanskrit : संस्कार ) is an invisible effect, produced inside the actor because of the karma, transforming the agent and affecting his or her ability to be happy or unhappy in their current and future lives. The theory of karma is often presented in the context of samskaras . Karl Potter and Harold Coward suggest that karmic principle can also be understood as

1352-445: Is thereby explained by reference to actions in his present or in previous lifetimes. Karma is not itself ' reward and punishment ', but the law that produces consequence. Wilhelm Halbfass notes that good karma is considered as dharma and leads to punya ('merit'), while bad karma is considered adharma and leads to pāp ('demerit, sin'). Reichenbach (1988) suggests that the theories of karma are an ethical theory . This

1404-422: The karma-theory or the law of karma . In the context of theory, karma is complex and difficult to define. Different schools of Indology derive different definitions for the concept from ancient Indian texts; their definition is some combination of (1) causality that may be ethical or non-ethical; (2) ethicization, i.e., good or bad actions have consequences; and (3) rebirth. Other Indologists include in

1456-437: The schools of Hinduism ; some, for example, consider karma and rebirth linked and simultaneously essential, some consider karma but not rebirth to be essential, and a few discuss and conclude karma and rebirth to be flawed fiction. Buddhism and Jainism have their own karma precepts. Thus, karma has not one, but multiple definitions and different meanings. It is a concept whose meaning, importance, and scope varies between

1508-526: The Buddhist path, as exemplified in the Noble Eightfold Path , shows us the way out of samsara . The cycle of rebirth is determined by karma, literally 'action'. Karmaphala (wherein phala means 'fruit, result') refers to the 'effect' or 'result' of karma. The similar term karmavipaka (wherein vipāka means 'ripening') refers to the 'maturation, ripening' of karma. In

1560-400: The Buddhist tradition, karma refers to actions driven by intention ( cetanā ), a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta , Anguttara Nikaya 6.63: Intention ( cetana ) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect. How these intentional actions lead to rebirth, and how

1612-570: The circumstances in which it is committed. Karmaphala is not a "judgement" enforced by a God, Deity or other supernatural being that controls the affairs of the Cosmos. Rather, karmaphala is the outcome of a natural process of cause and effect. Within Buddhism, the real importance of the doctrine of karma and its fruits lies in the recognition of the urgency to put a stop to the whole process. The Acintita Sutta warns that "the results of karma"

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1664-399: The cycle reach the realm of gods, those who do not continue in the cycle. The concept has been intensely debated in ancient literature of India; with different schools of Indian religions considering the relevance of rebirth as either essential, or secondary, or unnecessary fiction. Hiriyanna (1949) suggests rebirth to be a necessary corollary of karma; Yamunacharya (1966) asserts that karma

1716-481: The definition that which explains the present circumstances of an individual with reference to his or her actions in the past. These actions may be those in a person's current life, or, in some schools of Indian traditions, possibly actions from their past lives; furthermore, the consequences may result in the current life, or a person's future lives. The law of karma operates independent of any deity or any process of divine judgment. A common theme to theories of karma

1768-419: The early developments in each tradition incorporated different novel ideas. For example, Buddhists allowed karma transfer from one person to another and sraddha rites, but had difficulty defending the rationale. In contrast, Hindu schools and Jainism would not allow the possibility of karma transfer. The concept of karma in Hinduism developed and evolved over centuries. The earliest Upanishads began with

1820-492: The events that happen after a person's actions may be considered natural consequences of those actions. The term karma ( Sanskrit : कर्म ; Pali : kamma ) refers to both the executed 'deed, work, action, act' and the 'object, intent'. Wilhelm Halbfass (2000) explains karma ( karman ) by contrasting it with the Sanskrit word kriya : whereas kriya is the activity along with the steps and effort in action, karma

1872-735: The existence of Tripathartham (three entities), pati (the supreme being Paramashiva), pashu (all atmans ) and pasam (three bondages 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). Shaiva Siddhanta states that Parameshvara

1924-492: The future. In Jainism , karma conveys a totally different meaning from that commonly understood in Hindu philosophy and western civilization. Jain philosophy is one of the oldest Indian philosophy that completely separates body (matter) from the soul (pure consciousness). In Jainism, karma is referred to as karmic dirt, as it consists of very subtle particles of matter that pervade the entire universe. Karmas are attracted to

1976-481: The idea of rebirth is to be reconciled with the doctrines of impermanence and no-self , is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism, no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist soteriology." In early Buddhism, rebirth is ascribed to craving or ignorance. Unlike that of Jains, Buddha's teaching of karma

2028-492: The ideas may have developed in the " shramana " traditions that preceded Buddhism and Jainism . Others state that some of the complex ideas of the ancient emerging theory of karma flowed from Vedic thinkers to Buddhist and Jain thinkers. The mutual influences between the traditions is unclear, and likely co-developed. Many philosophical debates surrounding the concept are shared by the Hindu, Jain, and Buddhist traditions, and

2080-638: The individual. Another causality characteristic, shared by karmic theories, is that like deeds lead to like effects . Thus, good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral, or emotional – that is, one's karma affects both one's happiness and unhappiness. The effect of karma need not be immediate; the effect of karma can be later in one's current life, and in some schools it extends to future lives. The consequence or effects of one's karma can be described in two forms: phala and samskara . A phala ( lit.   ' fruit' or 'result ' )

2132-423: The intentions of an individual affects the individual and the life he or she lives. Disinterested actions, or unintentional actions do not have the same positive or negative karmic effect, as interested and intentional actions. In Buddhism, for example, actions that are performed, or arise, or originate without any bad intent, such as covetousness, are considered non-existent in karmic impact or neutral in influence to

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2184-420: The internal inconsistencies, implications and issues of the karma doctrine. According to Professor Wilhelm Halbfass , The above schools illustrate the diversity of views, but are not exhaustive. Each school has sub-schools in Hinduism, such as that of non-dualism and dualism under Vedanta. Furthermore, there are other schools of Indian philosophy, such as Charvaka (or Lokayata; the materialists ), that denied

2236-534: The karma doctrine is in the Upanishads . The doctrine occurs here in the context of a discussion of the fate of the individual after death. For example, causality and ethicization is stated in Bṛhadāraṇyaka Upaniṣad 3.2.13: Truly, one becomes good through good deeds , and evil through evil deeds . Some authors state that the samsara (transmigration) and karma doctrine may be non-Vedic, and

2288-407: The moral responsibility for it is less on the actor, even though causal responsibility may be the same regardless. A karma theory considers not only the action, but also the actor's intentions, attitude, and desires before and during the action. The karma concept thus encourages each person to seek and live a moral life, as well as avoid an immoral life. The meaning and significance of karma is thus as

2340-689: The neutral term karman. Whatever good deed man does that is inside the Vedi; and whatever evil he does that is outside the Vedi. The verse refers to the evaluation of virtuous and sinful actions in the afterlife. Regardless of their application in rituals (whether within or outside the Vedi), the concepts of good and evil here broadly represent merits and sins. What evil is done here by man, that it (i.e. speech = Brahman ) makes manifest. Although he thinks that he does it secretly, as it were, still it makes it manifest. Verily, therefore one should not commit evil. This

2392-473: The notion of a person's 'character', as both are an assessment of the person and determined by that person's habitual thinking and acting. The second theme common to karma theories is ethicization. This begins with the premise that every action has a consequence, which will come to fruition in either this life or a future life; thus, morally good acts will have positive consequences, whereas bad acts will produce negative results. An individual's present situation

2444-410: The questions about how and why man is born, and what happens after death. As answers to the latter, the early theories in these ancient Sanskrit documents include pancagni vidya (the five fire doctrine), pitryana (the cyclic path of fathers), and devayana (the cycle-transcending, path of the gods). Those who perform superficial rituals and seek material gain, claimed these ancient scholars, travel

2496-410: The realm, condition, and form depends on the quality and quantity of karma. In schools that believe in rebirth, every living being's soul transmigrates (recycles) after death, carrying the seeds of Karmic impulses from life just completed, into another life and lifetime of karmas. This cycle continues indefinitely, except for those who consciously break this cycle by reaching moksha . Those who break

2548-458: The same term [REDACTED] This disambiguation page lists articles associated with the title Parameswara . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Parameswara&oldid=1168934494 " Categories : Disambiguation pages Human name disambiguation pages Hidden categories: Short description

2600-451: The theory of karma-rebirth, as well as the existence of God; to this non-Vedic school, the properties of things come from the nature of things. Causality emerges from the interaction, actions, and nature of things and people, making determinative principles such as karma or God unnecessary. Karma and karmaphala are fundamental concepts in Buddhism, which explain how our intentional actions keep us tied to rebirth in samsara , whereas

2652-461: The various traditions that originated in India, and various schools in each of these traditions. Wendy O'Flaherty claims that, furthermore, there is an ongoing debate regarding whether karma is a theory, a model, a paradigm, a metaphor, or a metaphysical stance. Karma also refers to a conceptual principle that originated in India, often descriptively called the principle of karma , and sometimes

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2704-513: The way of their fathers and recycle back into another life; those who renounce these, go into the forest and pursue spiritual knowledge, were claimed to climb into the higher path of the gods. It is these who break the cycle and are not reborn. With the composition of the Epics – the common man's introduction to dharma in Hinduism – the ideas of causality and essential elements of the theory of karma were being recited in folk stories. For example: As

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