Significance of Divine Being
Synonyms: Deity, God, Celestial being, Supernatural entity, Immortal, Sacred presence, Higher power, Divinity, Supreme being, Almighty, Creator, Heavenly father, Divine power, Providence, Divine providence
In Dutch: Goddelijk Wezen; In Finnish: Jumalallinen Olento; In Spanish: Ser divino; In Portugese: Ser divino; In German: Göttliches Wesen; In Swedish: Gudomlig Varelse; In Malay: Makhluk Ilahi; In French: Être divin; In Italian: Essere Divino; In Polish: Istota Boska
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Divine Being'
In Buddhism, "Divine Being" encompasses various celestial and spiritual entities, including gods, devas, and Buddhas. These beings exist in higher realms, support spiritual journeys, and interact with humans, offering guidance, displaying compassion, and often witnessing significant events related to enlightenment.
From: Apadana commentary (Atthakatha)
(1) Supernatural entities that come to assist Sopaka after his birth, displaying compassion.[1] (2) Celestial entities that interacted with humans and played roles in Moggallana's spiritual narrative.[2] (3) Celestial entities that showed the Bodhisat the foreboding omens signaling his path to enlightenment.[3] (4) Entities considered to reside in higher realms, often referenced in the context of Buddhist cosmology.[4] (5) Those who are believed to exist in heavenly realms, where Pulinapujaka experienced divine bliss.[5]
From: Hualin International Journal of Buddhist Studies
(1) This phrase refers to the beings that were disrespected during the ritual performance, as described in the text and context.[6] (2) These are figures that, according to a new idea that came into being as early as the sixteenth century or even before, would take over from Amitabha.[7]
From: Jataka tales [English], Volume 1-6
(1) After explaining Mittavindaka's punishment, the Divine Being returns to his own place, leaving Mittavindaka in misery, according to the text.[8] (2) A title ascribed to Master Banyan when he was recognized to be destined for kingship.[9] (3) The embodiment of ethical living that the Bodhisatta aims to emulate by renouncing worldly desires and aspiring towards excellence.[10] (4) Gods or celestial entities that possess attributes beyond human limitations.[11] (5) The Bodhisatta who appears to Mittavindaka in the form of a god, providing a lesson about the consequences of one's actions.[12]
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) Entities such as devas and brahmins that exist in the narrative, often interacting with the ogres and the Buddha.[13] (2) Refers to the gods and celestial entities involved in creating the lake, reinforcing its exceptional nature.[14] (3) The celestial entities who accompanied and supported Bodhisatta Revata during his spiritual journey.[15]
From: A Discourse on Paticcasamuppada
(1) Spiritual entities or deities that inhabit higher planes of existence, associated with positive actions and good kamma.[16]
From: Milindapanha (questions of King Milinda)
(1) Refers to gods and other celestial entities who acknowledge the Tathagata's supreme status.[17]
From: Mahavastu (great story)
(1) Highly enlightened entities or Buddhas that possess compassion and wisdom, who guide others towards liberation.[18] (2) A reference to higher spiritual entities, including Brahma, who provide guidance and wisdom.[19]
From: Ksitigarbha Bodhisattva fundamental vow sutra
(1) Spiritual entities, including deities like Sakra and Great Brahma, who assist in the protection of those devoted to Ksitigarbha Bodhisattva.[20]
Hindu concept of 'Divine Being'
In Hinduism, "Divine Being" encompasses diverse entities. These range from central figures of concern and celestial beings with powers to entities in various realms, spirits of elements, and those embodying divine qualities, including gods, deities, and spiritual figures revered in different forms.
From: Mahabharata (English)
(1) A divine Being holds the earth with the firmament, according to Usanas, and is a powerful and illustrious entity worthy of reverence.[21] (2) A description of a Supreme, Ancient one, the Highest of the high, whose Supreme Self brings the highest prosperity.[22] (3) A divine being refers to an exalted entity like Narayana or Hari, who embodies perfection, divinity, and supreme authority.[23] (4) The celestial figures worshipped by Yudhishthira, including Govinda and Valadeva.[24] (5) Entities from celestial realms that play essential roles in rituals and mythology, illustrating the belief in a hierarchy of power.[25]
From: Vishnu Purana
(1) Gods or other supernatural entities that are honored through various offerings and prayers.[26] (2) The gods mentioned in the context of sacred activities and sacrifices, who are nourished by the performance of such rituals.[27] (3) Refers to entities such as deities that embody various aspects and powers of the universe.[28] (4) The gods and other supernatural entities that influence human lives and affairs.[29] (5) Considered by the wise as the ultimate remedy for worldly suffering and existence.[30]
From: Ramayana of Valmiki (Shastri)
(1) They are referred to as Devas and they helped Indra to recover his manhood.[31] (2) The heroes are compared to these, which suggests their elevated status and perhaps hints at their supernatural nature, adding an aura of mystique.[32] (3) Refers to the gods who interacted with Shri Mahadeva in the narrative.[33] (4) A general term for entities like the Gods and Rishis, who hold a significant role in the cosmos.[34]
From: Devi Bhagavata Purana
(1) The various forms of life such as Devas, men, birds, and other entities, all governed by the Sun's order and power.[35] (2) Entities that are born from higher qualities (Sattva), often engaged in religious or ethical pursuits, yet still influenced by jealousy and conflict.[36]
From: Harivamsha Purana
(1) He who is demonstrated in the Atharva Veda; He whose heads are beautiful, He who is the origin of the beings—I do seek the refuge of that Divine Being, the Lord of the universe.[37] (2) Supernatural entities that inhabit the celestial regions, including Sakra and other characters in the narrative.[38]
From: Markandeya Purana
(1) Various high entities associated with Brahma's creation that serve distinct roles within the cosmic order.[39] (2) A category of entities that possess god-like qualities or powers.[40]
From: Sanatsujatiya (English translation)
(1) An eternal essence recognized by devotees, embodying the ultimate reality and source of existence.[41]
From: Garuda Purana
(1) Spiritual entities or figures, often revered and worshipped in various forms within Hindu traditions.[42]
From: Garga Samhita (English)
(1) It is the entity described in the verse, characterized by splendid limbs, great splendor, and residence in the realm of Goloka.[43] (2) An entity described as perfect, ferocious, and powerful, with an effulgence like millions of suns, and associated with actions of merging.[44] (3) An entity with supreme power that surpasses all others in greatness and possesses a divine nature.[45] (4) A "divine being" is referenced as the catalyst for the blessings bestowed upon Sudama's family, home, and birth, leading to the liberation of his ancestors.[46] (5) The divine being is portrayed as unattainable, even by those with great spiritual power or maternal connection; the nature of the divine being is highlighted through the inability to be grasped.[47]
From: Chaitanya Bhagavata
(1) A divine being is a supreme entity revered in spiritual contexts, often associated with qualities of purity, love, and the power to guide individuals towards enlightenment.[48] (2) An entity that possesses supreme power and whose body contains vast cosmic systems, as a result of supreme will.[49] (3) It is the entity that grants merciful glances. Those glances empower individuals to gain understanding.[50] (4) The term refers to a person who is sac-cid-ananda-vigraha and the origin of Narayana, indicating their divine nature and source of origin.[51] (5) A term referring to the Supreme Lord who represents ultimate reality and divinity.[52]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) Tirumal is identified as the one wielding the discus, a significant attribute associated with the divine being in this context, showing the deity's power.[53] (2) It is a powerful entity, often associated with spiritual or supernatural powers, that is worshipped and revered by devotees.[54] (3) The daughter gazes upon a divine being in Tirukkoliur, specifically referred to as Thirumal, that evokes a sense of beauty and reverence.[55] (4) Divine being is Veta Mutalvan who is acclaimed by the Vedas, emphasizing the supreme status and glory according to sacred scriptures.[56] (5) It refers to the Lord, who is adored and whose seat is revered, especially in relation to Tiruvaranviliai and the devout.[57]
From: Prem Sagar (English translation)
(1) This is how Shri Krishna Chund addresses the brahmin who brought the message of the Rajas, showing respect for his spiritual status.[58] (2) Ethereal entities such as Brahma, Rudra, and Indra that interact with Krishna and are subject to his influences.[59] (3) Referring to Krishna's transcendental nature, which cowherdesses feel is sometimes forgotten.[60] (4) Divine beings refer to gods and celestial figures observing and participating in events, highlighting the spiritual importance of the narrative's occurrences.[61]
From: Brihad Bhagavatamrita (commentary)
(1) A powerful entity who offers mercy and comfort, capable of accepting offerings and alleviating suffering through various means.[62] (2) Spiritual entities or deities that are revered and worshipped for their powers and qualities.[63]
From: Bhakti-rasamrta-sindhu
(1) The divine being is the object of the devotee's yearning, representing a supreme and sacred entity that the devotee desires to see and connect with.[64] (2) This is the Lord who is engaged in playing and possesses an astonishing form.[65]
From: Brahma Sutras (Ramanuja)
(1) The divine Being is to be meditated upon, according to the text, and knowing the God points to the divine Being that is to be meditated upon, as taught by Yama.[66] (2) A being dwelling within all hearts, influencing memory, knowledge, and delusion, according to Smriti texts.[67] (3) A reference to the Supreme Person that underscores their inherent divinity and creative capabilities.[68] (4) Entities governing time in the context of the paths; they are crucial in defining the spiritual journey within Yoga.[69] (5) A reference to the deities involved in sacrifices who are recognized and propitiated by devotees.[70]
From: Chandogya Upanishad (Shankara Bhashya)
(1) Refers to gods or spiritual entities that are considered sacred.[71] (2) Refers to the ultimate realization or culmination in the spiritual journey where one identifies with higher consciousness.[72] (3) Supernatural entities that are part of the spiritual knowledge contained within Learning.[73]
From: Brahma Sutras (Shankaracharya)
(1) Divine beings are mentioned, who, despite their extraordinary power and wisdom, cannot know the cause of the world, as shown in the mantras cited.[74] (2) The stations of the path refer not only to subdivisions of the way but also to the divine beings which lead the soul on its journey.[75]
From: Mandukya Upanishad
(1) The divine being is characterized as the creator that the Jiva seeks favor and recognition from in order to maintain its existence.[76]
From: Taittiriya Upanishad
(1) The spiritual entity that is worshipped, perceived as distinct from the worshipper.[77]
From: Taittiriya Upanishad Bhashya Vartika
(1) The ultimate spiritual entity that transcends worldly existence, often perceived as the source of immortality and true wisdom.[78]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) Entities said to exist on a higher plane of consciousness, bewildered by the actions of the truly wise who have achieved knowledge of Brahman.[79]
From: Thirty minor Upanishads
(1) Spiritual entities mentioned in relation to the functioning and power structure within the Brahmapura of the body.[80]
From: Vivekachudamani
(1) It refers to a supreme entity or higher power, often associated with qualities of compassion, wisdom, and the ability to provide salvation.[81]
From: Manusmriti with the Commentary of Medhatithi
(1) Divine beings are related to actions that are hard to do, such as the creation of another set of divine beings by Samvarta, which is achieved through austerity.[82] (2) These are a particular class of beings from which human beings are descended and who are not actually the fathers.[83] (3) Entities such as Gandharvas, Guhyakas, and Apsaras associated with the heavenly realm.[84] (4) The character or essence one attains that aligns with being considered akin to the Gods or attaining divinity.[85] (5) The supernatural entities occupying the Middle Regions, referred to as 'Pitris' in the context of the text.[86]
From: Gautama Dharmasutra
(1) Refers to significant spiritual entities or representations, including gods and cows.[87]
From: Sankhayana-grihya-sutra
(1) The gods and spiritual entities that the student serves and is required to honor through various observances.[88]
From: Hiranyakesi-grihya-sutra
(1) Entities revered in various traditions, including Brahman, Prajapati, and others mentioned in the text.[89]
From: Khadira-grihya-sutra
(1) Supernatural entities or gods to whom offerings are made during rituals, often invoking blessings.[90]
From: Gobhila-grihya-sutra
(1) Walking eastward and looking upwards, one should offer a Bali to the hosts of these with the formula 'Be a giver of wealth'.[91]
From: Kathasaritsagara (the Ocean of Story)
(1) This phrase refers to the nature of excellent horses, indicating that they are not ordinary creatures but possess a spiritual or supernatural quality, implying a higher status or power.[92] (2) Refers to the gods who play a pivotal role in guiding and shaping the destinies of mortals throughout the narrative.[93] (3) Characters like Kalingasena, Madanavega, and Madanamancuka, whose existences intertwine with heavenly qualities and destinies.[94] (4) Supernatural entities that influence the events of mortality, including giving blessings and curses.[95] (5) An ethereal entity that carries Pundarika's body to the sky, inspiring Mahashveta's penance.[96]
From: Naishadha-charita of Shriharsha
(1) The text urges the wise maid to conclude this being to be Nala and choose him as a consort, emphasizing that he is not a reed and an overwhelming loss.[97] (2) References to gods like Indra, Yama, and Agni, who experience longing and affection for Damayanti.[98]
From: Harsha-charita
(1) The entities in the text, including gods and goddesses, who interact with mortals, reflecting the interplay between divine influence and human experiences.[99]
From: The Sarva-Darsana-Samgraha
(1) Maya is an energy of the Divine Being where all the world is potentially contained at a mundane destruction, and again at a creation it all comes into manifestation.[100] (2) A reference to a higher power or God, attributed with qualities of utmost knowledge and happiness.[101]
From: Satapatha-brahmana
(1) In the context of the graha of Soma, a divine being can be associated with fulfilling the wishes of individuals who invoke them.[102]
From: Shakti and Shakta
(1) Supernatural entities in Vajrayana involving protector deities and Bodhisattvas who assist practitioners in achieving enlightenment.[103]
From: Sushruta Samhita, Volume 6: Uttara-tantra
(1) This refers to a celestial entity, like a Deva, who is associated with the Grahas and exhibits qualities such as granting boons, as well as a liking for flowers and perfumes.[104]
Jain concept of 'Divine Being'
In Jainism, "Divine Being" encompasses several interpretations. It can signify the elevated state after death, celestial entities descending from heavens, gods residing in specific realms, and celestial beings highlighting their divine nature.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Entities that can come down to the Utpala from the heavens.[105] (2) The state that men living in the isles attain after death, indicating a transformation or elevation of existence.[106]
From: Tattvartha Sutra (with commentary)
(1) Refers to the entities or gods that reside in the realms described in the Sanatkumara and Mahendra contexts, particularly relating to their lifespan.[107] (2) Another term for celestial beings, emphasizing their godly or divine nature.[108]
The concept of Divine Being in local and regional sources
Divine Being is portrayed diversely: the internal self/soul, God concepts, spiritual entities like Vajrapani and Maheswara, and ultimate reality. It is also linked to figures like Radha and Krishna, kings, and revered individuals, often representing mercy, transcendence, or spiritual enlightenment.
From: Triveni Journal
(1) The Divine Being is a concept associated with the Sufi idea of absorption of the spirit, central to the Din-i-Ilahi promulgated by Akbar.[109] (2) Man is described as a divine being created to carry on God's work on earth, emphasizing the spiritual and purposeful nature of human existence and their role in the world.[110] (3) Divine Being is something that human life is part of, according to the Advaita-Vedanta theory of non-dualism, based on the belief that there is only one Self (the Atman) for all beings.[111] (4) This phrase suggests a belief that gods and heroes were once present on Earth, indicating a connection to a past.[112] (5) Spiritual entities like Maheswara who represent the concept of transcendental existence above material attachments.[113]
From: The Complete Works of Swami Vivekananda
(1) The Hindoo monk's belief that every man and woman is, but is covered as though by a screen, which their religion is trying to remove.[114] (2) If they are really, actually, higher than all our conceptions of God, what harm is there in worshipping them? Not only is there no harm, but it is the only possible and positive way of worship.[115] (3) Thousands of divine beings are standing about you, but you do not see them because our world is determined by our senses, and we can only see this outside.[116] (4) There is the same pure white light — an emission of the divine Being — in the centre of each, but the glass being of different colours and thickness, the rays assume diverse aspects in the transmission, as is stated.[117] (5) A concept taught by Vedantism, stating that man is essentially this, and the highest and lowest are manifestations of the same Lord.[118]
From: Bhaktavijaya: Stories of Indian Saints
(1) A divine being is represented by Shri Hari, to whose feet one should be united, even if it means deviating from prescribed duties.[119] (2) The divine being, also referred to as the Life of the world and the Husband of Rukmini, demonstrated compassion and love towards Ramdas through transformations and blessings.[120] (3) Vishnu is supreme among divine beings, and Tulsidas is supreme among Vaishnavas.[121] (4) A reference to the noble figures mentioned, Nivritti, Dnyaneshwar, Sopan, and Muktabai, who are revered for their spiritual enlightenment.[122] (5) Refers to the God figure in the text who shows mercy and care for followers.[123]
From: Buddhist Ceremonies and Rituals of Sri Lanka
(1) The monks commence the chanting by reciting a stanza that invites all of these of the universe to the ceremony.[124]
From: Buddhist records of the Western world (Xuanzang)
(1) Vajrapani, the spirit that the master of shastras consulted regarding his desire to see Maitreya.[125]
The concept of Divine Being in scientific sources
Divine Being, in regional contexts, signifies the source upon which created beings, particularly individuals, are entirely reliant and given existence as an absolute gift.
From: Religions Journal (MDPI)
(1) Devadatta appears as an animal in 28 stories, as a human in 46 stories, and in two more stories he appears as a divine being of some sort.[126] (2) It is what everything that exists does so as an expression and overflow, a creativity that produces the world through divine contemplation.[127] (3) Divine being, in the context of the Trinity, refers to the Son's self-emptying in the grateful acceptance of his divine being from the Father.[128] (4) The Divine Being manifests His form in the heart, acting as a mirror, and the image projected is the outward form or objectivization of this Image, in the context of the text.[129] (5) Divine beings in Confucianism consist of Cheon-sin (god of the sky), Ji-gi (god of the earth), and In-gwi (ghosts of deceased ancestors), with humans living with these gods to reach heaven.[130]
From: Religious Inquiries (Journal)
(1) The Divine Being is suggested by the feelings of conscience, like guilt, shame, and remorse, which imply an object before which they are directed, leading to the conclusion of a Supernatural and Divine Being.[131] (2) The divine being does not square with the combination of divinity and humanity, for the former is marked by simplicity but the latter is characterized by plurality.[132] (3) Divine being is the idea concocted by a child who cannot depend on his father for protection from a hostile world.[133] (4) The provided text explains that the divine Being is given some other attributes with relation to the world, such as Mool, Tek, Asra, and Adhar.[134]
Classical concept of 'Divine Being'
From: The Gods of the Egyptians Vol 1
(1) Hathor is associated with divine beings who accompany her, as mentioned in the Book of the Dead, where the deceased wishes to be among those who follow her, indicating her importance and the presence of attendant gods.[135] (2) A divine being is referenced in narratives as being delivered from death by poison or sickness through the power of a great being, emphasizing the significance of divine intervention and protection.[136] (3) Entities represented in the Hebrew Scriptures, alongside Yahweh, demonstrating a belief in multiple spiritual entities, similar to the gods of polytheistic periods.[137] (4) Entities with attributes of deities, playing roles in religious beliefs, some with unknown functions, others protecting cities or ministering to gods.[138] (5) Other nations of antiquity found a way to group all classes of divine beings by one name by inventing series of orders of angels, to each of which they gave names and assigned various duties.[139]
From: Ancient Egypt the Light of the World
(1) The divine being, as Ptah, Atum, or Osiris, was of a biune nature, and the text notes that Ptah and Osiris are portrayed as the male and female in one image.[140] (2) Ever-living souls were looked upon in many lands as divine beings manifesting in the human form, highlighting the concept of divinity in humanity.[141] (3) Father Atum draws the blood from the genitalia of a "divine being" who is both male and female blended in the formation of the Father-Mother, from whom the soul of blood was now derivable, the text says.[142]
From: Egyptian Magic
(1) Divine beings are part of the religious beliefs, and representations of these figures were considered efficacious when accompanied by words of power recited by the appropriate people.[143] (2) In Chapter CLIII, the deceased says, I set up a Ladder among the gods, and I am this among them.[144]
From: Legends Of The Gods
(1) The text discusses divine Beings, specifically those whose characteristics are happiness and immortality, and questions whether the Egyptians believed certain stories about them to be true.[145] (2) This stele represented the power to protect man possessed by all of these in the universe, and, however it was placed, it formed an impassable barrier to every spirit of evil and to every venomous reptile.[146]
From: The Book of the Dead
(1) These have found their faces and sail to their temple, indicating a journey towards enlightenment and acceptance in the afterlife.[147] (2) It is a class, and it is hoped that they will not cause the speaker's name to stink.[148]
From: The Book of Gates
(1) The "divine beings" of the Tuat receive communication and plans from Ra, suggesting a hierarchy or collaborative effort among these entities.[149]
From: The Book of Am-Tuat
(1) Twelve divine beings, known as the goddesses who unfold the portals in the earth, have names like QAT-A, NEBT-MEKET, and SEKHIT.[150]
From: The Egyptian Heaven and Hell
(1) Entities standing on each bank of the river URNES. Each belongs to the company of Osiris, and they are connected with the growth of grain and the harvest. They either hold or wear an ear of corn.[151]