Significance of Divine forms
The concept of Divine form varies across different Indian religious traditions. In Hinduism, it signifies the transcendent state where man transcends human limitations. Jainism depicts Divine form through various celestial appearances, including Mahalakshmi surrounded by divine elephants and transformed beings achieving elevated states. In Vaishnavism, Divine form encapsulates the true essence of deities like Shri Krishna, showcasing spiritual joy and transcendental bliss. This multifaceted term extends to describe the ideal representation of divinity, embodying beauty, purity, and spiritual attributes across diverse practices and teachings.
Synonyms: Heavenly form, Celestial form, Spiritual form, Celestial figure, Holy appearance
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Hindu concept of 'Divine forms'
In Hinduism, Divine form encompasses various celestial manifestations of deities, reflecting their unique characteristics, attributes, and spiritual essence, allowing devotees to connect with the ultimate divine presence and transcend human limitations.
From: The Skanda Purana
(1) The transformed state attained by the lion after reaching Mahakalavana.[1] (2) The spiritual bodied existence achieved after death, often as a result of pious actions during life, such as lighting lamps.[2] (3) The celestial appearance of a pilgrim who brings hope to the leprous king.[3] (4) The various manifestations or appearances of deities which serve specific roles or embody certain qualities.[4] (5) The transcendental appearances assumed by beings who have attained spiritual enlightenment.[5]
From: The Padma Purana
(1) Refers to the elevated existence one attains in the realm of the gods after leaving the mortal body.[6] (2) A description of the transformed state of devotees who observe the Ekadashi.[7] (3) Refers to Radhika's appearance at the time of her birth, indicating her celestial nature and significance in the cosmic order.[8] (4) The elevated or celestial body that a person may attain after performing significant religious acts and atonement.[9] (5) A benevolent appearance or manifestation of a deity, often requested by devotees.[10]
From: The Shiva Purana
(1) The varied manifestations of deities that practitioners may meditate upon for spiritual insight and power.[11] (2) A representation of gods or spiritual entities, illustrating their unique characteristics, such as multi-faced or multi-armed aspects.[12] (3) The various representations of the goddess embodying different aspects of divinity.[13] (4) The exalted and sacred manifestation that lord Shiva assumed as a result of his penance.[14] (5) The ideal of spiritual realization and the essential nature that one aims for through virtuous living.[15]
From: The Brahma Purana
(1) The celestial appearance that Uma takes on during her encounters, indicating her divine status.[16] (2) The assumed appearances of Devas and beings from various realms who came to attend the Svayamvara, indicating their celestial nature.[17] (3) Supernatural physical manifestation of the deities, highlighting their transcendence.[18] (4) A spiritual and perfect embodiment that reflects divine attributes.[19] (5) The exalted celestial state achieved after performing pious acts such as pilgrimages and worship, indicating spiritual advancement.[20]
From: The Bhagavata Purana
(1) The various manifestations that Krishna assumed through his maya powers to fulfill his purposes.[21] (2) The elevated state of being granted to those who serve Krishna with devotion.[22] (3) The form which the Supreme Person takes to incarnate among humans; described as having four arms and divine symbols.[23] (4) The various manifestations of the Lord such as the fish, tortoise, and others during different incarnations.[24] (5) The beautiful form that Dhundhukari assumes after being redeemed from his ghostly existence.[25]
From: The Devi Bhagavata Purana
(1) The ultimate state Adrika returns to after giving birth, marking her freedom from the curse placed upon her.[26] (2) Different manifestations of deities that reveal their celestial nature to devotees.[27] (3) A transformed and holy state that a soul assumes due to the auspicious influence of Rudraksha after death.[28] (4) The celestial or ideal state that Tulasi aspires to reach, representing ultimate fulfillment.[29] (5) The elevated state assumed by the King’s father as a result of the King’s virtuous actions and rituals.[30]
From: Mahabharata (English)
(1) The various incarnations and manifestations that Narayana assumes to interact with the world.[31] (2) The multifaceted manifestations of the supreme being which serve various purposes in the cosmic order.[32] (3) Refers to the celestial and perfect appearance of a god, particularly Shiva in this context.[33] (4) The transcendent representation of Krishna, embodying his godly attributes and powers.[34] (5) Representations or incarnations of deities acknowledged for their significance in executing cosmic duties and nurturing spirituality.[35]
From: The Linga Purana
(1) The manifestations of deities or celestial beings, each with unique characteristics, attending the marriage ceremony.[36] (2) The supernatural identity that Nandishvara possessed, which he eschewed to assume a human shape.[37] (3) The mystical or spiritual embodiment of a deity, which is the focus of worship and meditation in the rites.[38] (4) A representation that embodies a celestial or sacred quality, particularly as it relates to the figure of earth in the charitable gift.[39] (5) The transformation the devotees undergo to attain a celestial existence in the presence of the divine.[40]
From: The Gautami Mahatmya
(1) The state granted by the deities, marking the transition of the serpent and his wife after performing the worship.[41] (2) The form assumed by the Yakshini after successfully leading King Ila to the forest Umavana.[42] (3) The original celestial identities that the damsels regain after being joined to the Ganga.[43] (4) The manifestation that Ganga assumes, enhanced with divine garlands and unguents.[44] (5) The manifestation of Sarasvati, described with divine scents and unguents in the narrative.[45]
From: The Brahmanda Purana
(1) The original, true form of a deity that Rama wishes to see.[46] (2) The various ideal forms conceived by Brahma for creating and uplifting the universe.[47] (3) Referring to the various manifestations of Shiva, illustrating his nature as a multifaceted deity.[48] (4) Krishna's manifestation showcasing his true divine nature, significant during critical narrative moments.[49]
From: The Brihaddharma Purana (abridged)
(1) The true, celestial identity of Siva that he revealed to Sati after their meeting.[50] (2) Refers to Lord Krishna's extraordinary appearance at birth, which his parents request him to conceal.[51] (3) The splendid imagery described by Bhagiratha for envisioning Ganga, highlighting her beauty and divine attributes.[52]
From: Yoga Vasistha [English], Volume 1-4
(1) The idealized and transcendent appearance of Sikhidvaja as perceived by Chudala.[53] (2) The manifestation of deities that individuals pray to, which is shaped by their thoughts and intentions.[54]
From: Lalitopakhyana (Lalita Mahatmya)
(1) The various manifestations of deities in the sacred texts indicating their unique attributes and duties.[55] (2) The transformation of the ocean of liquor into an ethereal entity after assisting the Shaktis in battle.[56]
From: The Matsya Purana (critical study)
(1) Different manifestations of Lord Vishnu that are the focus of devotion in Vaishnavism.[57] (2) The lustrous and divine appearance of Krishna that Vasudeva urged him to conceal for safety.[58]
From: The Anugita
(1) The celestial and supreme nature of a deity, in this context referring to Krishna's magnificent appearance.[59]
From: Bhagavadgita
(1) The extraordinary and transcendent appearance of the deity that reveals their ultimate nature.[60]
From: The Agni Purana
(1) Different manifestations of deities associated with the syllable om.[61]
From: Ramayana of Valmiki
(1) The appearance of the lovely princesses, compared to stars or celestial beings.[62]
From: Bhagavad-gita Mahatmya
(1) Refers to the eighteen chapters of the Gita, symbolizing the spiritual and educational aspects of the text.[63]
From: The Vishnu Purana
(1) The transcendent appearances of Krishna and Balarama that Akrura sees during his meditation, which reveal their true divine nature.[64]
From: Harivamsha Purana
(1) A transformation Krishna undertook, taking on the appearance of a mountain during the Giri-Yajna to receive offerings from the Gopas.[65]
From: The Markandeya Purana
(1) The representation of the Sun as a deity with a sacred and perfect essence.[66]
From: Brihad Bhagavatamrita (commentary)
(1) The various manifestations of the Supreme Person, particularly in forms like Hari, Vishnu, and Krishna.[67] (2) The spiritual embodiment of Bhagavan; signifies the exalted nature of the Lord in Vaikuntha adorned with virtues.[68] (3) The manifestations of shri-nama that are inherently full of spiritual joy and transcendental bliss.[69] (4) The transcendental body of Shri Krishna, which is beyond material forms and full of bliss, knowledge, and eternity.[70] (5) The sacred representation or aspect of the Lord that a devotee meditates upon, fostering deep spiritual connection.[71]
From: Chaitanya Bhagavata
(1) The sacred manifestations of God, which are to be revered and not attacked as indicated in the commentary.[72] (2) The term refers to the form that all the mentioned characters were able to see, indicating a manifestation of a divine entity.[73] (3) The manifestation of the Lord's four-armed spiritual form before His devotee Shrivasa, illustrating His omnipotence.[74] (4) The representation of the divine in various shapes or identities through which devotees connect.[75] (5) The manifestation shown after the offering of rice, emphasized as a profound event.[76]
From: Garga Samhita (English)
(1) Divine form refers to the transcendent and spiritual nature of being, particularly associated with goddess Yogamaya.[77] (2) An exalted state of existence, implying superiority and a connection to the divine.[78] (3) The form of a demigod, signifying a splendid and exalted appearance.[79] (4) An extraordinary manifestation that possesses transcendent qualities.[80] (5) The elevated and spiritual manifestation of Lord Krishna that is depicted in the text.[81]
From: Haribhakti-sudhodaya
(1) The physical manifestation of the Supreme Lord that those devoted can worship.[82] (2) The transcendent and charming representation of the Supreme God that is worshipped and revered.[83] (3) The charming and transcendental manifestation of God that devotees worship and contemplate upon.[84] (4) The various incarnations and manifestations of God that illustrate His omnipotence and accessibility to His devotees.[85]
From: Sri Krishna-Chaitanya
(1) The transcendent nature and appearance of the Lord that embodies divine qualities and attributes.[86] (2) Refers to the transcendent appearance of Sri Gaursundar, recognized by certain individuals despite their ignorance of His true identity.[87] (3) The true spiritual essence of Sri Gaursundar as Godhead, whose actions and teachings embody divine principles beyond human understanding.[88]
From: Srila Gurudeva (The Supreme Treasure)
(1) Divine forms refer to the various manifestations of Krishna and His associates, embodying different aspects of divinity and devotion.[89]
From: Prasthanatrayi Swaminarayan Bhashyam (Study)
(1) The exalted representation of Parabrahman that the aksharamuktas remain deeply attached to after attaining liberation.[90] (2) The manifested appearance of Parabrahman that is revealed to chosen devotees, allowing them to experience His divine reality.[91] (3) The assertion in Vedanta that Parabrahman’s form, while human-shaped, is of a divine quality and free from the impurities of physical existence.[92] (4) The eternally present identity of Parabrahman, representing His unchanging and transcendent nature.[93] (5) The form of Parabrahman that is human in shape yet devoid of impurities, imperfections, and limitations.[94]
From: Brahma Sutras (Ramanuja)
(1) The unique and transcendent nature of Brahman, not derived from the material world or karma.[95]
From: Brahma Sutras (Shankara Bhashya)
(1) The manifestation of the Lord that a devotee wishes to worship, which is believed to lead to desired results as ordained by the Lord.[96]
From: Dvisahasri of Tembesvami (Summary and Study)
(1) A state of existence and appearance attributed to divine beings, often described as beyond human comprehension and capable of immense power.[97] (2) The true, celestial appearance of the Holy Master, distinguished from His worldly form, which Trivikrama glimpses under His grace.[98] (3) The representation of Lord Dattatreya's divine essence that grants knowledge and blessings to his devotees.[99]
From: Kathasaritsagara (the Ocean of Story)
(1) The transformation of the characters into their heavenly states, symbolizing the attainment of their true identities.[100]
From: Satapatha-brahmana
(1) The form in which man can bear the divine fire, beyond his human limitations.[101]
From: Manasara (English translation)
(1) The ideal appearance and design that couches for the gods should embody as opposed to couches meant for humans.[102]
From: Varahi Tantra (English Study)
(1) The celestial representation of a Goddess, imbued with a myriad of attributes that highlight her powers.[103]
From: Parama Samhita (English translation)
(1) The various manifestations or representations of the deity that are worshipped during rituals.[104]
From: Kavyamimamsa of Rajasekhara (Study)
(1) The celestial representation through which poets may exist in the heavenly realm alongside Kavya-purusha.[105]
Jain concept of 'Divine forms'
In Jainism, the Divine form encompasses various transformed appearances, from lepers and hunchbacks to celestial deities, reflecting purity, perfection, and the supernatural essence of divine beings and their attributes.
From: Trishashti Shalaka Purusha Caritra
(1) The transformed appearance of the leper, who ascended into the air, resembling a divine being.[106] (2) Refers to the true identity of the god who tests Nandishena, highlighting his supernatural nature.[107] (3) Mahalakshmi’s celestial appearance, depicted amid divine elephants.[108] (4) The transformed appearance of the hunchback after taking the pill, described as having a golden color.[109] (5) The splendid appearance and embodiment of a deity that Bharata wishes to witness directly.[110]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Beings that are in a divine state, possessing characteristics similar to those who are already in hell.[111]
The concept of 'Divine forms' in local and regional sources
The Divine form encompasses the celestial transformation of Joga through Krishna's compassion, the extraordinary appearance of the narrator, and Dnyandeva's depiction as a luminous entity, highlighting the connection between divine beauty and spiritual elevation.
From: Bhaktavijaya: Stories of Indian Saints
(1) The transformation of Joga's physical appearance to a celestial state upon receiving Krishna's compassion.[112] (2) The representation of Dnyandeva as a mass of light, indicating his divine nature.[113] (3) The appearance of the narrator, described as extraordinary, shining, and filled with beauty.[114]