why pati is said as Parmeshwar.?
- 1 decade agoFavorite Answer
A) The bridegroom/husband is parameshwar for the bride/wife. The husband is the supreme Lord for the wife. The Hindu traditional stri-dharma husband is GOD, as followed by Sita, Nalayini, Savitri,Anasuya, Ahalya ....
One of the Hindu marriage rituals is Kanyaa Daanam:
"Mahavishnu swarupasya varasya etham asanam"
"Mahavishnu rupa vara swaghtam, ethamthey pathyam"
Here, the brahmachari meets his prospective father-in-law. The latter seats him facing the eastern direction and washes the feet of the future son-in-law, considering him as Lord Vishnu Himself. All honors are given including the ceremonial washing of the feet of the groom by the father-in-law and offer of madhu parka (a mixture of yogurt, honey and ghee) to the accompaniment of selected Veda mantras.
B) For better understanding the question is rephrased as follows:
Why is Parameshwar called Pati Parameshwar?
Simple meaning is Parvathi's Pati. But the term is more than that. Here the term 'Pati Parameshwar' is 'Supreme Godly Husband.' Then it is not simple as pati and patni (Male and female relationship as husband and wife). It is on Pati, Pasu and Pasam in Saiva Sidhanta (Shiva Worship).
Saiva Siddhanta postulates the existence of three ultimate entities of realities. These are Pati or Lord Siva (Parameshwar); Pasu or Soul, Pasam or the bondage of souls. These three are eternal and have neither beginning nor end.
Pati or Lord Parameshwar is in its nature spiritual in form and is Almighty, All-merciful, Omnipresent, just and perfect and all love and ever blissful. He is beyond the approach of Pasu and He is the fountainhead of eternal happiness when there is on return, when once reached.
Pasus (Souls) are infinite in number. They are of crystal-like nature ready to reflect the object before which they are placed. They are also spiritual in form and are capable of enjoying the eternal happiness as recipients of the grace of God. But, they are enveloped in Pasam and hence subjected to pain and sorrow.
Pasam or the bondage for souls is divided into three kinds Anavam, Mayai and Kanmam, which are known also as the three malas. Anavam makes the soul ignorant and arrogant and it is egoism. Mayai is the source of material universe and capable of lifting man from his dormant and inert nature with the help of Pati, Kanmam is the accumulation of good and bad actions of souls and the cause of births and deaths of mankind. Pasu and Pasam are so closely intimate that we cannot see the one separately from the other. Yet, their union is not indissoluble. Pasu or soul will be released from the bondage of Pasam by the grace of Pati and when the posers of Pasam are exhausted, the Pasu or soul can clearly see Pati and be one with Him to enjoy the heavenly beatitude. Just as the soul had an inseparable union with Pasam in its original (Kevala) state, so also it will have the same inseparable state with Pati, after it is fully released from the bondage of Pasam. This relation is called ‘Adwaitam’ viz., unity in duality.
Reference 2: Pasu-pati is Parmeshwar:
According to the followers of Saivism, Siva is the pati, the husband, while jivas are pasus or animals or beings that have lost sight of their absolute nature because of atomicity or their belief that they are limited, finite beings who are separate and different from God. Parameshwar is pasupati or the lord of all animals or jivas. As pati, he is the absolute principle, the one undivided reality, the effective cause of all creation.
I agree with Sri.Chandrasekaran sir for the common meaning of 'Pati Parameshwar' as 'husband is the supreme Lord for the wife'. But the term 'Pati Parameshwar' is 'Supreme Godly Husband.' (Reference 3).
Also The Pati, Pasu and Pasam consept is not confined only in Sothern India or in one philosophical domain but also in Northern part and many philosophical domains. The Pasupatinath temple is in Kathmandu, Nepal.
Followers of Vishishtadvaita school of Saivism believe that Siva and Jiva are one and the same reality. At the end of creation, all the jivas return to Siva and he alone exists. Followers of Siddha school of Saivism do not agree with this view. Even after self-realization, the soul remains distinct from Siva and does not dissolve into him. (Reference 2)
Kashmiri Saivism also goes by other names such as Trika Saivism, Spanda Saivism and Pratyabhigna Saivism. These three represent three distinct approaches or perspectives within Kashmiri Saivism without disagreeing on the fundamental concepts such as the unity of the soul and Siva. Trika Saivism emphasizes the three main principles of, pati, pasu and pasa or Siva, Shakti and anu, as on reality. Spanda Saivism refers to the dynamic power (Shakti) of Siva, or the first impulse (spanda), which is responsible for the manifestation of the pluralistic worlds. Pratyabhigna Saivism refers to the realization by an individual soul of its true identity with Lord Siva. So liberation of a soul is not dissolution but plain liberation from the impurities that hold it in check.
An interesting paragraph appeared in an article on Sikh marriage in Panthic Weekly dated, 22nd may 2005:
'Four hymns (called laavan) from the Guru Granth Sahib Ji are read to solemnise the Anand Kaaraj (Sikh marriage). These hymns are enshrined in the Guru Granth Sahib at pages 773-74. In these hymns, Guru Raam Daas Ji, the fourth Sikh Guru has written about the marriage of the individual Aatma (soul) with Parmaatma (the Eternal Soul). These four hymns mention four stages in the progression of love between spouses and also of human souls towards union with the Supreme Soul.'
Another paragraph appeared in Letters to the Editor coloumn in connection with the above article, in the same journal dated, 5th of June 2005:
'I was married under this ceremony so let me tell you I believe in Guru Granth Sahib and all the Gurbaani. In the Laava(n), Guru Ram Daas Ji talks about the meeting of Aatma and Parmaatma, Calls The God 'Pati Parmeshwar' but Sikhs have attributed all the qualities of 'Pati Parmeshwar' to the Sikh bridegroom. True enough, the proper respect is applied to Guru Granth Sahib but when Laava(n) are performed it is implied that man being married is the 'Pati Parmeshwar' and the woman is the lower being only a human soul.'
The author/editor gave the reply as follows:
'Pati Parmeshwar' has not been attributed to the bridegroom by Sikhs or the Guru Sahibaans. 'Pati Parmeshwar' is a Indian concept and tradition which has been used as metaphor by Guru Sahib to describe the love and dedication between the human soul and Vaheguru (the Wondrous Lord).
In Sikhi man and woman are equal in status.
Anyone who believes man is greater than women or believes that a wife should regard and serve her husband as a "god" and that the wife is mere a slave of the husband is mistaken and ignorant of Gurbaani and Gurmat. There is nothing objectionable with a wife serving her husband as a 'god', but at the same time the husband should then serve and treat his wife as a "Patni Devi", a goddess.Source(s): http://www.geocities.com/shivaperuman/sadashivamud... http://www.saivism.net/articles/pati.asp http://shivbaba.org.pl/en/?name=places http://www.saivism.net/sects/kashmir/kashmirisaivi... http://www.panthic.org/news/132/ARTICLE/1351/2005-... http://www.panthic.org/news/115/ARTICLE/1402/2005-...
- 1 decade ago
The root of this saying is very pious and worth understanding. Pati (Husband) is called Parmeshwar - this is half of the complete belief. Pati (Husband ) is Parmeshwar and Patni (Wife) Pameshwari. Because all men and women are subtle manifestations of Bhagavan Shiv and Maa Aadi Shakti. Men being manifestations of Bhagavan Shiv is called Parmeshwar and Women being manifestations of Maa Aadi Shakti iscalled Parmeshwari. The union of Parmeshwar and Parmeshwari results in to creation. So Pati is Parmeshwar and Patni is Parmeshwari.
- 1 decade ago
No pati is parmeshwar. Its only a term given to married man to Massage there male-Ego. Doesnt mean anything.
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- Vijay DLv 71 decade ago
We need to understand that right. The meaning is that pati is only Parmeshwar and no body else. Our worldly relations are no real relations, but the relationship with God is eternal.
And the soul in the jargon of spirituality, is considered to be 'she'. So all of us are 'she', to be wedded to Krishn.
So God (to me Krishn) is our( soul's ) husband. Whenever you think of Krishn (which you always should), think yourself a soul which is 'she'.
- Anonymous1 decade ago
It is related to the "ardhanareeshwar" concept.In this concept parameshwar is the right-half of parvathi and parvathi the left-half of parameshwar.Hence pati is said as parameshwar.
- 1 decade ago
It means husband is God i.e. God to his wife. It only shows how poorly women were treated in earlier days. She was worse than a slave to her jusband. However many radical hindus distort the scriptures deliberately to prove that women had much better postion earlier and it wosened after the arrival of the muslims in India.
- hariaLv 41 decade ago
This norm was set in the bygone ages when the fairer sex needed to be protected - During those ages a wife was protected by her husband and she looked up to him for all her needs - And he was the provider.
But now the husband has lost that title because women are equally empowered and they are also the providers and protectors of a family.
- sristiLv 51 decade ago
olden days, women folk were entirely depending on the mercy of menfolk. as we pray for god, women folk were feeling obliged when men folk were kind enough to bestow the grace. and then they were become parameswar for them. it is no more valid in the present society!
- Anonymous1 decade ago
Enforcement of slavery system.
It means wife is a slave & servant to her husband.
It means that she must remain servile.
It means that she must remain obedient.
It means that her husband is her owner.
It means that she must submit to all his demands.
It means that she should not think.