Significance of Deity
Synonyms: God, Divinity, Divine being, Immortal, Celestial being, Spirit, Supreme being, Celestial, Godhead
In Malay: Dewa; In Dutch: Godheid; In Finnish: Jumaluus; In Spanish: Deidad; In German: Gottheit; In Swedish: Gudom; In French: Déité; In Italian: Divinità; In Portugese: Divindade; In Polish: Bóstwo
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Deity'
In Buddhism, "Deity" encompasses various interpretations: protective divine beings, supernatural entities, and celestial beings. It also refers to visualized forms in practice, embodiments of sacred elements, and states of enlightenment. These beings are often intertwined with human experiences, offering blessings, guidance, and serving as a means for spiritual attainment.
From: Jataka tales [English], Volume 1-6
(1) A divine being dwelling in a tree by the hermitage, who witnessed the events and played a role in the unfolding narrative, adding a supernatural element to the story.[1] (2) The deities were incensed by the carpenters' actions, specifically their fouling of the island, leading them to deliberate on how to cleanse the island and punish the carpenters.[2] (3) The deity spoke four stanzas in explanation of the reason for shaking with fear.[3] (4) A divine being, as described in the text, who spoke stanzas after witnessing a woman's actions, and who was also identified by the Master as himself in a past life.[4] (5) Celestial beings introduced in the narrative who are intertwined with the fates of the human characters.[5]
From: Dhammapada (Illustrated)
(1) These supernatural beings intervened to turn the seller's goods into something undesirable as a consequence of his actions.[6] (2) Supernatural beings in Buddhism; the Buddha compares the appearance of the Licchavi princes to deities in their decorated state.[7] (3) Celestial beings or gods who dwell in higher realms, whose states of existence are considered desirable but inferior to stream-winning.[8] (4) Celestial beings known as deva, who are subject to the cycle of birth and rebirth, just like humans.[9]
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) A divine being that appears in the narrative to guide and support Prince Maha Paduma.[10]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) Beings reborn with sugati ahetuka patisandhi citta but lacking power and worthy dwellings, often leading a miserable life despite belonging to a higher plane.[11]
From: Visuddhimagga (the pah of purification)
(1) These are the gods that were present at the time of the descent of the Blessed One, who saw human beings and vice-versa.[12]
From: Blue Annals (deb-ther sngon-po)
(1) Divine beings or principles referenced throughout the text as part of the spiritual experiences and practices of practitioners.[13]
From: Tattvasangraha [with commentary]
(1) The text discusses 'trisatya' in relation to deities, suggesting that the mere naming of deities as 'trisatya' doesn't ensure certainty about their validity.[14]
From: The Great Chariot
(1) The deity's name is essential because by simply saying and remembering it, one can visualize the deity from emptiness after going to refuge and arousing bodhicitta.[15] (2) The deities described have specific roles and locations within the mandala, and these figures emanate limitless light rays to the limits of the directions.[16] (3) According to the text, the deities are the inherent nature of our minds, with our bodies being the mandala, and are present in all appearances and sounds during and after meditation, so the practitioner views the environment and its inhabitants as gods and goddesses.[17]
From: Hualin International Journal of Buddhist Studies
(1) Deity refers to the gods or divine beings in Esoteric Buddhism, which are visualized in practice, with practitioners sometimes identifying with the principal deity of the ritual.[18] (2) The Deity, according to de Guignes, is the supreme being worshipped by the Samanéens, who is the principle of all things, eternal, invisible, incomprehensible, almighty, perfectly sage, good, just, merciful, and has no origin but himself.[19]
From: Maha Prajnaparamita Sastra
(1) Entities that threw flowers from the skies when the Buddha entered the city gate.[20] (2) This is who is recollected.[21]
From: Shurangama Sutra (with commentary) (English)
(1) Based on the passage, various deities, including gods of the formless heavens, came before the Tathagata to vow the protection of cultivators until they achieved Bodhi.[22]
Hindu concept of 'Deity'
In Hinduism, "Deity" encompasses nature's elements, divine beings, and embodiments of moral principles. They are worshipped through rituals, offerings, and devotional practices, including food offerings and sacrifices. Deities represent the focus of reverence, receiving gratitude and blessings, while also reflecting the divine mind and supreme being.
From: Mahabharata (English)
(1) The deities is another name for Indra, the lord of the deities, highlighting the king's wealth and power.[23] (2) The deities, including the Vasus and Asvins, waited upon Mahadeva on the summit of Meru, showing reverence to the powerful god.[24] (3) The deities are the takers of shares in sacrifices, including Brahman, Rudra, Sakra, Surya, and others, and are adored in sacrifices for their respective roles.[25] (4) The text refers to gratifying the Pitris and the "deities" with offerings of wild fruits and spring water.[26] (5) Entities worshipped through devotion, with gifts being made to Brahmanas without examination, as if the gifts were made to themselves.[27]
From: Yoga Vasistha [English], Volume 1-4
(1) The Deity's omnipotence is discussed, particularly in relation to the powers of the mind, and the text examines the Deity's role in the distribution of power.[28] (2) The transcendental knowledge of this cannot be derived from the doctrine of the sastras.[29] (3) This is the abode where the person settles if they worship the Lord in this way for a whole day, as stated in the text.[30] (4) Whether you can understand anything or nothing, regarding the mysterious nature of this, remain quite unconcerned about it; and rest your soul in that Supreme spirit.[31] (5) A divine being, with which the prince interacts and reveres throughout the narrative.[32]
From: Garuda Purana
(1) These are worshipped in Sthandilas for the attainment of Siddhis; Shri is one example of a deity whose adoration is described in the provided content.[33] (2) The deities mentioned, including shiva, Gauri, Ganesha, and Durva, are worshipped with offerings of fruits and flowers during specific lunar phases and times of the month.[34] (3) The text states that the preceptor should place the disciple in front of the deity, and throw flowers where the head of the deity is, indicating its central role.[35] (4) This refers to the great soul, the Demiurgus, who is present everywhere and resides in the hearts of all creatures, being the object of meditation and adoration, and is also the source of all.[36] (5) A reference to divine or spiritual beings invoked throughout the healing processes and remedies.[37]
From: Anugita (English translation)
(1) The supreme being or divine entity, reflecting the divine mind and understanding associated with the teachings provided.[38] (2) A deity in this context signifies a divine figure responsible for creation, specifically linked to egoism.[39]
From: Markandeya Purana
(1) They were venerated alongside the Pitris in a hymn offered by Ruci, resulting in the granting of a boon.[40] (2) Divine entities like Shiva and Brahma, to whom offerings and praise are directed for protection against evil.[41]
From: Devi Bhagavata Purana
(1) The text mentions a deity named Vishnu, whose Tri Vikrama Form was assumed in His Dwarf Incarnation, and also mentions other deities.[42] (2) The Deity is the Durga Devi, whose invocation ceremony was settled by the intelligent king in the new image, and established as an idol.[43]
From: Vishnu Purana
(1) These are invoked with the concurrence of the Brahmans who are present, after spreading Kusha grass for seats.[44] (2) When he assumes the property of darkness, at the end of all things, the unborn deity becomes in one portion Rudra.[45]
From: Gautami Mahatmya
(1) Divine beings who are revered in various rituals, including the sacrifices performed by King Harishcandra.[46]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The Brahmins perform rituals to ward off evil forces, ensuring that no harm befalls the Deity in the sacred place of Tiruccenkunrur Tiruccirraru.[47] (2) It refers to divine beings or gods that people revere, but are considered lesser compared to the Supreme Lord.[48] (3) The deity took special note of Iliayarrukkuti Nampi's absence, emphasizing the close relationship between the Lord and the devotee during festivals.[49] (4) This term refers to the divine being who is the object of reverence and adoration, representing the focus of religious practices.[50] (5) The text uses this term to refer to the divine being that is the central focus of the pilgrim center, and the individual becomes absorbed in admiration.[51]
From: Garga Samhita (English)
(1) It is the representation of Lord Krishna, specifically as the master of Dvaraka, upon which devotees gaze.[52] (2) This is an entity worshiped by the kings of mountains and whose true nature was shown by Nanda's son.[53] (3) They are headed by Lord Vasudeva and reside on a single Tulasi leaf.[54] (4) Deities are divine figures, and the act of seeing Shrinatha is equivalent to seeing all four of these on Govardhana Hill.[55] (5) In this text, it refers to Lord Balarama, who is revered and worshipped.[56]
From: Chaitanya Bhagavata
(1) The Deity form of Shri Govinda is worshiped with tulasi-manjaris, and the Lord sets an example by worshiping His family Deity, Shri Govinda.[57] (2) These are mentioned alongside temples, indicating they were objects of destruction by Hussain Shah in Orissa.[58] (3) This refers to a sacred object or a representation of a deity, and the text mentions prohibitions regarding circumambulating it.[59] (4) A supernatural being considered divine or sacred within a religion, often worshipped and honored by devotees.[60] (5) A divine being or god that is worshipped or revered.[61]
From: Brihad Bhagavatamrita (commentary)
(1) The provided text describes that Shri Hanuman remains near the Deity of his Lord, indicating a close proximity and devotion that is maintained consistently.[62] (2) Deity is a divine being or representation, in this case referring to both the effulgent Personality and the worshipable Shri Madana-gopala, both of whom are objects of reverence.[63] (3) This word signifies a divine being or object of worship, representing a focal point of reverence and religious practice within the given context.[64] (4) A term referring to the divine entity being worshipped, specifically Bhagavan in this context.[65] (5) Refers to Yajna-murti as a divine being associated with the act of sacrifice.[66]
From: Bhakti-rasamrta-sindhu
(1) Refers to a divine being or god, particularly in the context of the passage when the Lord approaches.[67] (2) A divine being worshipped in various forms, specifically referring to the Lord called Govinda in this context.[68]
From: Bhajana-Rahasya
(1) Refers to the divine presence or form worshipped in the bhakti tradition, particularly associated with Shri Hari.[69]
From: Chaitanya Mangala
(1) A manifestation of a divine figure, worshiped and revered within the devotional practices of bhakti.[70]
From: Prem Sagar (English translation)
(1) A term used by Gurug to describe the children, indicating their divine status and significance in the larger narrative.[71]
From: Srila Gurudeva (The Supreme Treasure)
(1) The deity is a sacred representation, specifically of Shri Gopinatha, to whom sweet rice is offered in twelve earthen pots and who communicates with the pujari in a dream.[72]
From: Satapatha-brahmana
(1) These entities receive the sacrificial animals, representing a connection to the divine and the integration of Prajapati's nature into the consecrated victim.[73] (2) It is Agni, who is considered uninjured even if the fire-pan breaks, and is carefully transferred to a new pot to ensure its well-being.[74] (3) The deity is referred to as Vac (speech), which is built up with breath, and is like the Aṅgiras; this emphasizes the role of speech and breath in the construction of Agni.[75] (4) Savitri, Sarasvati, Tvashtri, Pushan, Indra, Brihaspati, Varuna, Agni, and Soma are all mentioned; Varuna stole after his lost quality with these entities.[76] (5) Deities such as the Earth, Agni, Air, Vayu, Sky, Surya, Regions, Candra, Nakshatras, Waters, and Varuna are invoked as places of abode or self of all gods to heal the sacrifice.[77]
From: Manusmriti with the Commentary of Medhatithi
(1) These are maruts, indra, Brihaspati and agni. The spiritual power of the Religious Student disappears among them if the student commits an immoral act.[78] (2) The deity is the object of contemplation when reciting Solar Mantras attentively, highlighting the focus required during the recitation of these mantras.[79] (3) The deity is referenced in the text, and it's mentioned that one should pass by it in such a way as to leave it on the right, particularly when referring to temples containing images.[80] (4) In this context, food is viewed as a divine entity, deserving of respect and worship.[81] (5) Divine beings that are acknowledged within the Vedic texts and are often rejected by false philosophical systems.[82]
From: Sankhayana-grihya-sutra
(1) The text makes references to deities, including Agni, Indra, the Sun, and the Vishve devas, to whom the student has been given in charge, and whose duties must be fulfilled.[83] (2) Entities that are worshipped on behalf of the man, similar to those worshipped during the bride's ceremony.[84] (3) Divine beings or gods that are revered in the hymns and rituals of the Vedic texts.[85]
From: Hiranyakesi-grihya-sutra
(1) Refers to the divine beings that are revered and invoked during the sacrificial rituals involving food offerings.[86]
From: Khadira-grihya-sutra
(1) A god or goddess to whom sacrifices and offerings are made during rituals, often invoked by name or in mantras.[87]
From: Bharadvaja-srauta-sutra
(1) Divine beings such as the Vasus, Rudras, and Adityas that are honored during the sacrificial rites.[88]
From: Gobhila-grihya-sutra
(1) The deity is the one to whom the offering will be made, and their name is pronounced before pouring out the grain, which is done silently twice.[89]
From: Asvalayana-grihya-sutra
(1) The oblations are dedicated to specific "deities" such as Agnihotra, Soma Vanaspati, Agni and Soma, Indra and Agni, Heaven and Earth, Dhanvantari, Indra, the Vishve devas, and Brahman.[90]
From: Chandogya Upanishad (Shankara Bhashya)
(1) Entities to which the doctrine of absorption applies, with air absorbing extremely powerful elements like fire.[91] (2) This term refers to the divine being or entity connected with specific parts of the Sama-chant, and understanding is important for proper performance.[92] (3) The Deity is connected with the Prastava, Udgitha, and Pratihara, and the text indicated that without knowing the Deity, consequences would follow.[93] (4) The Deities are associated with the Rajana Sama and are described as being endowed with effulgence, and also with whom one reaches the same regions and majesty, as stated in the provided text.[94] (5) Divine beings that do not require physical sustenance but are fulfilled by the essence of the nectar.[95]
From: Chandogya Upanishad (english Translation)
(1) This is the deity to whom the prayer is addressed, and one should remember this deity when reciting a Sama mantra, according to the text.[96] (2) The divine entity to whom the prastava is related.[97] (3) Prana is referred to as the deity to whom the prastava is addressed, signifying its significance in the spiritual context.[98] (4) Represents divine beings, in relation to whom vayu is important.[99]
From: Brahma Sutras (Shankaracharya)
(1) This term refers to Vayu, and the text explains that this deity is who the worshiper wishes to obtain union with, as the text explains the nature of the worship.[100] (2) The deity belongs to the prastava, and the passage discusses which deity belongs to the prastava and whether prana is the deity.[101] (3) The term refers to the intelligent beings that are contending with each other, as mentioned in the Kaushitakins' account, and are connected with everything, as declared in various texts.[102]
From: Samarangana-sutradhara (Summary)
(1) Deities, both internal and external, have assigned places within the town plan, reflecting the importance of religious elements in the settlement's organization.[103] (2) These are connected with the site-plans and receive offerings of delicious edibles.[104]
From: Vastu-shastra (Introduction to Indian architecture)
(1) The divine figures to which various Prasadas are dedicated, such as Shiva, Vishnu, Brahma, and others.[105]
From: Natyashastra (English)
(1) The Preliminaries serve as a ceremony of adoration for worshipping deities with laudatory verses and Mantras, showcasing the religious aspect of the performance.[106] (2) One who will perform well this dance created by Maheshvara (Shiva) will go [at his death] free from all sins to the abode of this deity.[107]
From: Hayanaratna: The Jewel of Annual Astrology
(1) A divine being, and devotion to the feet of one is a positive outcome when Jupiter is joined to Mercury, indicating religious devotion.[108]
From: Brihat Samhita
(1) The provided text describes that collected materials should be offered properly to the Deities as Bali along with eatables of various kinds.[109]
From: Parama Samhita (English translation)
(1) The deity is the god or goddess who is invoked and worshiped in the fire-rite, and various items are presented to the deity as part of the ritual.[110] (2) Divine beings that are worshipped and offered rituals alongside the main deity Vishnu.[111]
From: Manasara (English translation)
(1) These are the gods and goddesses, such as Vrishabha, Aryaka, Kartikeya, Ganesha, Subrahmanya, Jyeshtha, Keshava, and Bhaskara, who are installed in specific locations within the courts and around the gates.[112]
From: Kathasaritsagara (the Ocean of Story)
(1) A guide that helped the protagonist journey to the Ganges.[113]
Jain concept of 'Deity'
In Jainism, "Deity" signifies a divine being offering aid. This deity intervened in Nandishena's spiritual quest, preventing self-harm and guiding him. This assistance underscores the deity's role in supporting individuals on their path to enlightenment.
From: Trishashti Shalaka Purusha Caritra
(1) A divine being who supported Nandishena in his spiritual journey, intervening to prevent self-harm and guide him.[114]
The concept of Deity in local and regional sources
Deity, in this context, encompasses various interpretations. It includes divine beings like Lord Jhulelal and Hanuman, representing protection, guidance, and a connection to higher powers. Deities are objects of worship, figures of solace, and focal points for spiritual practices, embodying a fundamental reality.
From: Triveni Journal
(1) Time is called a deity by some, while others call it Atman or Shakti, but all these doctrines are valid as long as Avidyaa or illusion is there.[115] (2) A divine being or god, often represented through images and Yantras for worship and devotion.[116] (3) The text mentions that offerings were not always made to these through Fire in the Vedic Mantras.[117] (4) The Deities are described as militia, suggesting they represent a defensive or protective force, potentially in a conflict scenario or struggle.[118] (5) This refers to Hanuman, who is regarded as such, and the Veda regarded any object as a deity in case it was hymned in recognition of its mahat.[119]
From: Buddhist Ceremonies and Rituals of Sri Lanka
(1) Refers to a full assembly of divine beings that should be summoned as part of the preliminary rites before a recital.[120] (2) Deities, like Pattini, Lakshmi, Sarasvati, and Kali, receive worship from the Buddhists, with Pattini distinguished by having separate abodes and dedicated rituals.[121]
From: History of Science in South Asia
(1) The deity is a focus of tantric practice, and the practitioner visualizes and connects with the deity through rituals, mantras, and offerings.[122]
From: The Complete Works of Swami Vivekananda
(1) The text says that every image of this will inspire devotion when language, art, and music are infused with life.[123]
From: Bhaktavijaya: Stories of Indian Saints
(1) These were installed as part of the wedding ceremony, suggesting a spiritual element.[124]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) A spiritual being worshiped in the temple, significant to the local customs.[125] (2) A divine being to whom the blind man pleads for assistance, showing his desperation and reliance on higher powers.[126] (3) A divine being that helps the Prince after he jumps into the oil vessel, guiding him on his quest.[127]
The concept of Deity in scientific sources
Deity in the text refers to entities forming the Iberian pantheon. These potential deity names are speculated to be found within rock sanctuaries, according to regional sources.
From: Religions Journal (MDPI)
(1) Deities, such as Ganapati, Syama, and Varahi, play a significant role in Srividya practices, and their respective yantras are used in divinisation rituals, where practitioners seek to superimpose these deities onto their bodies.[128] (2) Entities including Baal, the Queen of Heaven, and Tammuz, who were worshipped by some, indicating a diverse range of religious beliefs and practices.[129] (3) The deities dwell above us on higher levels, illuminating the lower levels with light, but our brains act as reducing valves filtering out that light, according to the text.[130] (4) In some cases, deities help facilitate changes, as Witches ask (or work with ) a deity to bring about a particular outcome. Witches recognize the “power within things” and give themselves over to the power of different deities, objects, or energies.[131] (5) These entities formed the Iberian pantheon, with potential names found in rock sanctuaries.[132]
Classical concept of 'Deity'
From: The Liturgy of Funerary Offerings
(1) A deity, specifically Osiris Unas, is the recipient of the offering, highlighting the religious and spiritual significance of the ceremony.[133] (2) This is a god or figure of worship to whom the goose is presented, suggesting a religious or spiritual context for the ceremony.[134] (3) This is a divine being, in this case, someone who receives offerings and has power over enemies.[135] (4) These are gods or goddesses, in this instance, figures from ancient Egyptian mythology, who are central to the ritual and its associated narrative.[136]
From: The History of Herodotus
(1) This is mentioned in connection with the wrath of Talthybios falling upon messengers and the sons of those who went to the king.[137] (2) The Deity is referenced as a potential source of the dreams haunting Xerxes, influencing his decisions regarding the expedition against the Hellenes.[138] (3) The Deity declared that it was better for man to die than to continue to live, exemplified by the story of Cleobis and Biton, who were granted the best gift after honoring their mother.[139]
From: The Argonautica (English translation)
(1) Supernatural beings reside on an island, and are associated with mysteries that are not to be sung about.[140]
From: The Gods of the Egyptians Vol 1
(1) The fate of the deceased depends ultimately upon Thoth and Maat, indicating the significance of these deities in the afterlife and the judgment process.[141] (2) The belief that animals were the abodes of spirits or deities grew up in their minds later, and it was this which induced them to mummify the dead bodies of birds, and beasts, and fishes, etc., in which they thought deities to have been incarnate.[142]
From: Ancient Egypt the Light of the World
(1) The text mentions that Kheper-Ptah was preceded by several dynasties of deities, including lunar, stellar, or elemental beings, indicating a hierarchy of divine entities.[143]
From: Legends Of The Gods
(1) Priests of other entities are not as strict, using wine sparingly, abstaining entirely during solemn purifications, dedicating themselves to study, meditation, and divine truths.[144]