Significance of Heaven
Synonyms: Paradise, Nirvana, Elysium, Utopia, Celestial realm, Zion, Shangri-la, Divine abode, Eden, Skies, Firmament, Universe, Atmosphere, Expanse, Ether, Sky, Celestial sphere, Eternity
In French: Paradish; In Dutch: Hemel; In Finnish: Taivas; In Spanish: Cielo; In Portugese: Paraíso; In German: Himmel; In Swedish: Himmel; In Malay: Syurga; In Polish: Nie bo; In Italian: Paradiso
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Heaven'
In Buddhism, Heaven is a blissful, temporary realm attained through good deeds, not free from rebirth. It's a desirable destination, but not the ultimate goal, as even heavenly beings experience decline.
From: Maha Prajnaparamita Sastra
(1) The text mentions that a person of bad conduct cannot be reborn here.[1] (2) The heavens are a destination for those who, after the dissolution of the body, are born in good destinies due to their good actions.[2] (3) This is where the happiness of the heavens is found.[3] (4) The celestial realm from which the seven jewels rained down, signifying divine favor.[4] (5) The realm of existence characterized by pleasure and joy, but not free from the cycle of rebirth.[5]
From: Shurangama Sutra (with commentary) (English)
(1) The place where the young disciple ascended to amuse himself, and where the demon king trapped him, and where the palaces of the demon kings have fallen apart and collapsed.[6] (2) This is a place where one can get rebirth if they have done more in the way of good deeds and meritorious acts during their lifetime.[7] (3) A realm where Gavampati was instructed to live, where he could avoid being disrespected by humans and could receive offerings from gods.[8] (4) A metaphorical realm that is often confused with everyday experiences in the context of a person's dream or spiritual journey.[9]
From: Mahayana Mahaparinirvana Sutra
(1) Heaven is a place where there is no great suffering, and the body is described as soft, delicate, and smooth, but it is also subject to the five forebodings of decline.[10] (2) A state of bliss and happiness achieved through virtuous living, often depicted in Buddhism as a desirable realm.[11]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) Being born here often allows one to enjoy heavenly blessings and supremely wonderful bliss, surpassing the advantages described before.[12] (2) A state of existence or realms associated with positive karma and good deeds, as opposed to the suffering found in hells.[13]
From: Mahavastu (great story)
(1) Heaven is identified as the destination sought through living in accordance with dharma, motivating virtuous actions and adherence to moral principles, and the family hopes to win it.[14]
From: Jataka tales [English], Volume 1-6
(1) A destination to which the king became destined by keeping the precepts and dispensing alms after abstaining from strong drink.[15] (2) A divine realm where beings go after death as a result of performing good deeds, increasing the population of gods, observed by Sakka.[16] (3) It represents a realm of divine reward and bliss, attained through virtuous actions like generosity and almsgiving, and is the ultimate destination for those who practice righteousness.[17] (4) It was said that no one could attain this if they bore the trace of such a stain.[18] (5) The celestial realm that meritorious acts and following a righteous line are believed to lead to, as explained by Ahiparaka.[19]
From: Patipada (path of practice)
(1) The heavens are mentioned as existing truly, along with the hells, and are a part of the Dhamma teachings, and are true things, good and evil.[20] (2) This is a place that is questioned in the text, along with hell and Nibbana, and the text suggests that these are not beyond the ability of the heart which does the training well to know and gain value from such questions.[21]
From: Dhammapada (Illustrated)
(1) The blissful realms where virtuous beings go after their mortal lives.[22]
From: Vinaya (2): The Mahavagga
(1) A state of existence discussed in the teachings, representing a place of bliss achieved through good deeds.[23]
From: Hualin International Journal of Buddhist Studies
(1) The "way of heaven" is described as hard to predict, reinforcing the idea that future events are uncertain and beyond human control, as people were admonished to expect the unexpected.[24] (2) Heaven, with flying enlightened beings, is depicted in Kizil, Cave 17, main chamber, barrel-vault, median strip, representing celestial realms.[25] (3) Heavens, specifically Tushita and Trayastrimsha, are afterlife abodes that can be found in the two Lotus Sutra collections.[26] (4) This concept is discussed in the context of religious teachings and learning, as indicated by the article title 'Spread the Learning of Heaven and Be an Upright Person.'[27]
From: Tattvasangraha [with commentary]
(1) It is the result of performing the Agnihotra, according to the Veda, illustrating the type of knowledge that the Veda uniquely provides.[28] (2) A desirable afterlife destination, and the text presents conflicting statements regarding whether Heaven results from the performance of the Agnihotra, using this as a point of contention.[29] (3) Heaven is mentioned in the context of Vedic sentences and the performance of sacrifices, with the text asserting that the idea of attaining Heaven through sacrifices is certain.[30] (4) A doubtful cognition from the statement 'Desiring it one should offer the Agnihotra' is not a doubtful one, and it leaves us in no doubt as to whether it is to be attained or not.[31]
Hindu concept of 'Heaven'
In Hinduism, Heaven encompasses elevated realms attained post-mortem based on earthly deeds, a blissful state, a destination for virtuous souls, and a realm where gods reside.
From: Mahabharata (English)
(1) The text refers to Kiriti narrating his sojourn in heaven, indicating a journey to a divine realm and experiences with celestial beings.[32] (2) It is where men who desire the fruits of action proceed when the time comes for enjoying those fruits, after casting off their bodies.[33] (3) discarding of meat is the highest refuge of religion, of this place, and of happiness, leading to a residence here for those who abstain from cruelty.[34] (4) A destination attained by King Sivi after his death, following a life of performing sacrifices, giving away wealth, and receiving a boon from Rudra.[35] (5) A celestial abode from which King Yayati is expelled due to his pride and the exhaustion of his good deeds, leading to his dramatic fall.[36]
From: Devi Bhagavata Purana
(1) The Heavens, where King Trishanku went after his death, is a realm of divine existence where he shone like a second Sun beside Indra, respected by the gods.[37] (2) The Heavens are mentioned in relation to King Yayati, who went to the Heavens after performing sacrifices but was dislodged for speaking falsely.[38] (3) Heaven is associated with having sons, as it is believed that those with sons can attain Heaven, while the sonless cannot, according to Dharma Shastras.[39] (4) The Heavens is the place where Narada and Parvata went out from, after they made out that agreement; now remember that agreement because Narada did not fulfill his part of the agreement.[40] (5) A place the king Pratipa is said to have ascended to and a place those without issues cannot go.[41]
From: Ramayana of Valmiki (Shastri)
(1) Those who were slain were ascending to heaven, indicating the spiritual consequence of their actions and fate in the battle.[42] (2) A realm where the beautiful daughter of the King of Himalaya once resided, before becoming the charming river whose waters destroy all sin.[43] (3) Sita declares that the forest will be like this place in Rama's company, while a palace without him would be like hell.[44] (4) The heaven refers to the place where King Trishanku is sent, initially by Vishvamitra, but later it becomes a point of contention among the gods and the sage.[45] (5) The state of bliss that the speaker expects to attain after his arms are severed.[46]
From: Ramayana of Valmiki (Griffith)
(1) Heaven is a place where spirits rose to after their dust was bedewed.[47] (2) Heaven is mentioned as a place where the lady might be found, and where saints reside.[48] (3) The place where the king's son is said to have gained a blissful seat after his death, as a reward for his heroic actions in battle.[49] (4) The place where Satyavati was raised in a human frame, and became a pure celestial stream.[50] (5) This is a place where the queen will not dwell with her lord because of the wicked things she has done.[51]
From: Yoga Vasistha [English], Volume 1-4
(1) There is another sphere of the heavens, which is afar from the starry frame and twice in its extent than that, and this is lighted by the zodiacal light.[52] (2) Lila was going to meet her royal spouse in heaven beyond the skies. Lila and the damsel eventually came to the doorway of heaven.[53] (3) The sky above the forest, serving as a backdrop for comparisons to celestial phenomena, such as rainbows, clouds, and stars, and a place where sylphs reside.[54] (4) Heaven is depicted as the paradise of Indra, a happy region of celestial gods, adorned with beautiful blossoms and attended by heavenly damsels.[55] (5) This is where the head and shoulders of the Lord reach above, while his lotus like feet descend far below the lowest abyss.[56]
From: Bhagavad-gita Mahatmya
(1) It is a place enjoyed by those freed from worldly existence after visiting holy places and before obtaining salvation.[57] (2) The ultimate destination achieved by Duracara after her transformation from unchaste to pure through sacred learning.[58] (3) The ultimate state or place that the two girls aspired to attain after giving up their condition as trees.[59]
From: Markandeya Purana
(1) The narrative is believed to bestow heaven and final emancipation, emphasizing its spiritual benefits for those who engage with it.[60] (2) Heaven is a place where strenuous men who have brought their mind, organs and soul under control can reach, showing the potential for those who strive for self-mastery.[61] (3) The heaven is mentioned as a portion of the Sun's splendour, highlighting its connection to the Sun.[62]
From: Garuda Purana
(1) Heaven is where the swan, fish, and tortoise manifestations of Vishnu protect the individual in all the quarters.[63] (2) This is the head of the deity, and is also created by Hari, and Hari himself is the heaven, and is mentioned in the context of the creation.[64]
From: Harivamsha Purana
(1) The realm inhabited by virtuous and pious beings, symbolizing ultimate peace and happiness.[65]
From: Nilamata Purana
(1) The ultimate spiritual destination that individuals can reach through righteous acts and purification.[66]
From: Sanatsujatiya (English translation)
(1) The text references a destination towards which senses lead those with knowledge, and also a realm supported along with earth by divine principles.[67]
From: Vishnu Purana
(1) This signifies the sky, emphasizing the vastness, and the encompassing nature of the figure's being, as described in the text.[68]
From: Brihaddharma Purana (abridged)
(1) Heaven is one of the places where Ganga exists, along with mountains, earth, and Patala, emphasizing her pervasive and divine presence.[69]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) Heaven is mentioned in the context of perpetual happiness enjoyed by deities, which some philosophers use to argue that previous experience of unhappiness is not necessary for realizing happiness, though this is later questioned.[70]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) A realm where individuals are attended upon by celestial beings.[71] (2) Heaven, also known as svarga, is a possible destination after death, according to the verse.[72] (3) Heaven is the resplendent destination promised to those who recite the ten stanzas, representing a state of blissful afterlife.[73] (4) It is the Eternal Land, a place where one can appropriately share jubilation with exalted and enlightened denizens and be taken to by the divine being.[74] (5) The passage mentions Heaven as the destination where the emancipated soul experiences the Lord's enjoyment. The Lord exhibits the same ardour in His enjoyment of the Alvar as the emancipated soul does, on reaching Heaven, for enjoying the Lord.[75]
From: Garga Samhita (English)
(1) The celestial realm, also called the sky, where the sounds of victory and the demigods' actions contribute to the overall celebratory atmosphere.[76] (2) The text references forests of heaven, which Vrindavana surpasses in glory.[77] (3) The text describes the location of the demigods.[78] (4) Heaven is the place where the remaining daughter went, according to the people of Mathura, as described within the provided text.[79] (5) The celestial realm where the great demigods are said to reside and perform this auspicious music.[80]
From: Chaitanya Bhagavata
(1) The text references heaven as a place where the observers believe only one moon should exist at any given time.[81] (2) A place described as divine or associated with a higher existence, often connected to afterlife or spirituality.[82] (3) The spiritual realm where the forefathers of a Vaishnava are said to dance in joy due to the family’s purification.[83] (4) In this context, refers to the celestial realm from which the parijata tree was brought.[84]
From: Brihad Bhagavatamrita (commentary)
(1) Heaven is the celestial plane, considered by devotees as equivalent to liberation or hell when compared to the supreme joy of devotion.[85] (2) It is a realm where one experiences more happiness than on Martyaloka, the earth planet.[86]
From: Prem Sagar (English translation)
(1) The positive afterlife promised to those who treat brahmins with consideration and honor.[87]
From: Chandogya Upanishad (english Translation)
(1) Heaven is mentioned to illustrate the immensity of the Self, which is described as being larger than even the grandest of realms, suggesting it encompasses everything.[88] (2) It is identified as being part of the body of the entity giving instruction, specifically identified as being part of Brahman, along with other elements like prana and space.[89] (3) Heaven is another term used to describe the fire, which receives offerings from the gods as a token of respect.[90] (4) It is considered as the Rik. It is also nothing but sa, according to this context. The sun is based upon it, with scholars singing songs based upon it.[91] (5) This is one of the three worlds, along with the earth and the space between the earth and heaven.[92]
From: Taittiriya Upanishad Bhashya Vartika
(1) Heaven is a desirable state or realm that is different from the Self and perishable, and the performance of karma leads to a fruit such as heaven.[93] (2) "The heaven" is a component of the lokapankta, or group of worlds, which includes the earth, sky, primary quarters, and intermediate quarters, representing a celestial realm.[94] (3) It is also known as Svarga, which is described as the highest pleasure and attainable through karma according to scripture.[95] (4) According to the Niyogavadin, it is considered the purushartha that injunctive texts help to attain.[96] (5) A state of existence or reward that can be attained as a result of meditative practices.[97]
From: Chandogya Upanishad (Shankara Bhashya)
(1) Heaven is regarded as Rik, establishing a base, while its counterpart, the Sun, is regarded as Sama, within the meditation practices described.[98] (2) This is ‘ut’ because of its high position.[99] (3) This, along with other elements like Earth, Air, Akasha, Water, Fire, Divine Beings, cattle, birds, grasses, trees, beasts, worms, and ants, are made known through articulation.[100] (4) It is a concept that can be understood through Learning, and is one of the many concepts that can be learned.[101] (5) Heaven is the Region that the man reaches, by attending upon a heroic person, and it is the destination reached by knowing the gate-keepers.[102]
From: Brahma Sutras (Shankaracharya)
(1) A place or state of being that is often associated with the divine or the afterlife, and its true location or essence is being investigated.[103] (2) This is mentioned in the text as being woven into the highest Self, along with the earth, and sky, indicating their interconnectedness within the ultimate reality.[104] (3) This is a term that is discussed in relation to Brahman, with the text examining whether it is woven into Brahman.[105] (4) Heaven is described as either an abode or a boundary in different passages, providing a basis for the objection that is ultimately addressed within the text.[106]
From: Brahma Sutras (Ramanuja)
(1) The concept of heaven is used as a reference point, sometimes as the abode and other times as the boundary, when describing Brahman.[107] (2) The location of the immortal part of a verse, contrasting with the part that comprises all beings.[108] (3) Heaven is a celestial realm where a particular light is situated, shining from above its expanse.[109]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Heaven, also known as Brahmaloka or Svarga, represents the destination attained by following the well-laid path of virtue, guided by the bright oblations.[110] (2) The spiritual realm where the agnihotri is believed to be conducted through the luminous rays of the sun after performing the ritual.[111]
From: Kathopanishad (Madhva commentary)
(1) A spiritual realm of existence, often associated with peace and reward for righteous actions.[112]
From: Brahma Sutras (Shankara Bhashya)
(1) A divine realm where souls reside after performing good actions, designed metaphorically as a place of enjoyment.[113]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) The Heavens is the location where the Sun is described as the sole traveler, indicating the expanse of space and the celestial realm.[114]
From: Manusmriti with the Commentary of Medhatithi
(1) Represents a state of paradise or celestial realm attained by individuals, specifically unmarried students, as a reward for their celibate lives.[115] (2) Heaven is a destination that can be obtained by performing religious acts, which are enabled by the knowledge gained from the Veda, emphasizing the Preceptor's role.[116] (3) Heaven is mentioned as one of the desirable results brought about by austerity and sacrificial acts, signifying a state of bliss and reward for virtuous actions.[117] (4) One of the entities that knows the conduct of all corporeal beings; it is spoken of as a seer in a figurative sense, despite being insentient.[118] (5) May be attained by giving up life to save a Brahmana, cow, woman, or child.[119]
From: Apastamba Dharma-sutra
(1) Both welcome and indifferent guests procure heaven for their host, suggesting that the act of hosting, regardless of the guest's nature, is beneficial.[120] (2) The reward or state of joy and fulfillment that comes from meditative devotion to the Atman.[121]
From: Gautama Dharmasutra
(1) Raising a hand or weapon against a Brahmana results in banishment from heaven for a hundred years, with the duration increasing if the person strikes or causes blood to flow.[122] (2) A spiritual realm or state of existence attained through moral living and fulfillment of spiritual duties.[123]
From: Hiranyakesi-grihya-sutra
(1) The heaven is used to illustrate the magnitude of the offering to the great-grandfather, indicating the breadth and significance of the offering made.[124] (2) Represents the celestial realm, acting as a metaphorical lid or covering for the sacrifices.[125]
From: Baudhayana Dharmasutra
(1) It is the afterlife realm where a virtuous individual, known as a holy man, experiences prolonged joy as a reward for performing specific rites.[126] (2) A desired destination that cannot be reached by those who sleep during the day, eat indiscriminately, or fall from a height.[127]
From: Asvalayana-grihya-sutra
(1) One of the elements the groom equates himself to, as part of the ritualistic chant, which shows a connection to nature.[128]
From: Kathasaritsagara (the Ocean of Story)
(1) Heaven is the realm of the gods, ruled by Indra, which becomes a battleground and a place of refuge during conflicts with the Asuras, particularly when Vidyuddhvaja conquers it temporarily.[129] (2) The heaven is obscured by black darkness and violently raining clouds, creating a challenging environment in which King Shudraka tests Viravara's loyalty by calling out to him at the palace gate.[130] (3) Heaven is the place from which a bodiless voice spoke after Nagarjuna's death, and it is where the Ashvins informed Nagarjuna that his son resided, providing solace and spiritual reassurance.[131] (4) A place from which a distinct utterance was heard at the moment of Bhimabhata's birth, foretelling his future as a famous king.[132] (5) It is the origin of the Vidyadharas and the destination of Kaushika after bestowing sciences, representing a realm of divinity and spiritual guidance.[133]
From: Naishadha-charita of Shriharsha
(1) The gods leave this place to follow the way to the earth, suggesting that it is wherever one's heart desires.[134]
From: Bharadvaja-srauta-sutra
(1) Heaven is considered the father in the offering described in the formula recited by the sacrificer.[135] (2) It is where the ambrosia is ready, according to one of the verses recited during the ritual.[136] (3) The post supports this, filling the midregion and making firm the earth during a ritual.[137] (4) The heaven is a destination, to which the piece of gold is instructed to go, as part of the formula recited during the ritual's execution.[138] (5) This is thy foot.[139]
From: Satapatha-brahmana
(1) This is the place the Agnihotra is conducive to, and actions should be taken to ensure it remains so.[140] (2) The world gained by making a sacrificial stake three cubits long when performing an animal sacrifice.[141] (3) A destination reached, along with bliss, by those who repeat the finale thrice after a sacrificial session.[142] (4) The person establishes themselves in this and earth, within which is all the universe.[143] (5) The heavens are mentioned as the location of Soma, and the narrative involves Gayatri fetching Soma from there, providing a mythological context to the ritual.[144]
From: Charaka Samhita (English translation)
(1) The ultimate goal of sages who, after adhering to spiritual practices and achieving longevity, transition to a higher state of existence.[145]
From: Sushruta Samhita, volume 4: Cikitsasthana
(1) This is a place where users of the drugs can traverse, as the text indicates they are enabled to do so.[146]
From: History of Indian Medicine (and Ayurveda)
(1) According to the text, if one practised such holy behaviour and actions one was sure to be happy both in this life and in a heaven after life.[147]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This represents a specific location, and is linked to Mercury, potentially indicating the presence of spiritual experiences, or pious matters within the dream.[148] (2) This is a term used to refer to the sky, and the term lagna is occasionally used to refer to an entire chart or figure of the heavens, and in such cases it has been translated as horoscope.[149]
Jain concept of 'Heaven'
In Jainism, Heaven encompasses celestial realms as rewards for virtuous actions. It's a beautiful destination for souls devoted to religion, inhabited by deities, and categorized into various levels based on karma, including the city of the gods, Amravuti.
From: Trishashti Shalaka Purusha Caritra
(1) Following their interaction with Shantinatha, the Laukantikas returned to heaven, signifying the completion of their divine intervention.[151] (2) A desired outcome believed to be attainable through the sacrifice of animals, although questioned as a valid means to achieve it.[152] (3) A place to which the decorated road was compared due to its beauty and splendor.[153] (4) This was where Shridhara went after practicing penance.[154] (5) The heavens is the place where the nine Indras, including Acyuta, came from to attend the Lord’s bath, as part of a group of sixty-three Indras.[155]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Contrary to popular belief, not all who die in battle go to heaven; instead, their rebirth depends on their conduct and actions, as illustrated by Varuna's case.[156] (2) These are stated to be four in number, occupied by specific groups. These groups include Bhavanavasis, Vanavyantaras, Jyotiskas and Vaimanikas according to the text.[157] (3) It is a destination for souls who, while living in the womb, develop devotion towards religion, auspicious karma, and liberation, dying with those inclinations.[158] (4) The heaven is a place inhabited by the Vanavyantara devas, described as being similar to the world of human beings in terms of natural features, and where living beings who have endured certain hardships can be reborn.[159] (5) The celestial realms that the Utpala souls may be reborn into after their existence.[160]
From: Tattvartha Sutra (with commentary)
(1) Heavens (kalpa) are the various celestial realms where the soul can be reborn based on the accumulation and nature of past karma, particularly influenced by right belief.[161]
From: Naladiyar
(1) This is the wide expanse where Amravuti, the city of the gods, is located.[162]
From: Uttaradhyayana Sutra
(1) Heaven is the place obtained by those who have walked the road of righteousness, offering a reward for virtuous conduct and serving as an incentive for moral behavior.[163]
The concept of Heaven in local and regional sources
Heaven represents diverse concepts, from a desirable afterlife and spiritual experience to a transient realm. It's linked to happiness, desire, renunciation, and connection to earth. Some seek it, while others find true vision and fulfillment on earth.
From: Triveni Journal
(1) It is also known as Dyaus, has a very definite connotation. It means the luminous or divine Mind, purified of obscurity and limitations from external senses.[164] (2) A place or state of supreme bliss, potentially referenced in the title, suggesting the child's pure or divine origins.[165] (3) It is the ultimate destination, a celestial realm, that the stream of aspirations flows into before reaching the horizon.[166] (4) Heaven is where marriages are said to be made, a belief that Raghupati uses to contrast with Uncle Ranganadham's controlling and suspicious approach.[167] (5) Many individuals visit the temple with a pretense of prayer and a desire for this afterlife, while few genuinely lose themselves in speechless surrender, indicating varying levels of spiritual depth among the worshippers.[168]
From: The Complete Works of Swami Vivekananda
(1) The provided text indicates that it is a destination where individuals go to live with the gods and experience eternal enjoyment, representing a desirable afterlife in certain belief systems.[169] (2) Heaven is described as a place that people will go to when they die and go through the sun's rays to beautiful places, but from there they will again fall.[170] (3) It is one of the various places that, even if true, exists within the existence and contributes to the Unity.[171] (4) Heaven is a place that people desire to go to, but it is a desire after enjoyment, and it is too little and vulgar to think about going there.[172] (5) Those whose mind has become fixed in sameness have conquered this, even in this life, according to the Gita.[173]
From: Bhaktavijaya: Stories of Indian Saints
(1) By the mere sight of the river Chandrabhaga, men become freed from worldly existence and attain heaven, highlighting the river's purifying and transformative power as described in the text.[174] (2) Heaven is desired because the city of Yama has been created, suggesting that the fear of punishment and suffering motivates the pursuit of salvation and reward.[175] (3) A place where the Dweller resides, indicating a divine perspective on events.[176] (4) Heaven is identified as Vaikunth, the abode of the Lord of the universe, whose slaves are infinite heavenly powers.[177] (5) This refers to places such as Vaikuntha and Kailasha, which are considered inferior to the world of mortals.[178]
From: History of Science in South Asia
(1) The events on the earth and in the heavens can be known by using an astrolabe, as described in the provided text.[179] (2) This refers to the sky or the universe, and its shape and relation to the earth are discussed in the Brahmasiddhanta.[180]
The concept of Heaven in scientific sources
Heaven in the text includes a mirrored reality with earthly archetypes, a destination for reborn souls and the deceased, a higher tribunal, celestial scenery, biblical settings, a source of water, God's abode, and a transformation of life's meaning.
From: Religions Journal (MDPI)
(1) Heaven's non-generability is attributed to a disposition of celestial matter to a different kind of form, which can entirely actualize the potentiality of matter.[181] (2) The realm of spirits, sun, moon, and stars, separated from Earth by Chong and Li, with specific officers in charge of its affairs.[182] (3) The clouds permanently settled in the interpretation not only of but also of the mandorla as a symbol of the Glory of God in the Dormition narrative by the end of the 17th century.[183] (4) Heaven represents a spiritual destination or focus, as seen in Sándor Návay’s Job statue, where Job’s gaze is directed upwards, away from the earth, symbolizing hope.[184] (5) Heaven, also known as οὐρανός, is a concept associated with Theology 1, signifying its relevance in the discussion of theological and spiritual matters.[185]
From: Religious Inquiries (Journal)
(1) Heaven is the destination for those who choose the intercessor as their guide, implying a positive outcome based on the intercessor's influence and acceptance.[186]
From: Sustainability Journal (MDPI)
(1) It is listed alongside other themes without any additional context or explanation regarding its role or symbolism within the broader subject being examined.[187]
Classical concept of 'Heaven'
From: The Book of the Dead
(1) Heaven is mentioned as the place from which one god who is in the form of two lions comes forth, and the speaker declares they have not defrauded offerings.[188] (2) Heaven is a place from which a god in the form of two lions comes forth, where Ani declares he has not minished oblations, according to the Negative Confession.[189] (3) Heaven is referenced as a lofty path attained after purification, representing a celestial realm or spiritual destination.[190] (4) The text speaks of warders of heaven and gods who dwell in heaven, it also mentions the limits of heaven and the nest that is made in the limits of heaven.[191] (5) Heaven is a place the speaker is told to return to, and later travels over, suggesting a realm of divine existence and celestial journey.[192]
From: The Gods of the Egyptians Vol 1
(1) Heaven is the all-pervading, and governing, and directing power of earth, forming a feature of the Egyptian religion which is as sublime as the belief in the resurrection of the dead in a spiritual body.[193] (2) A realm filled with water by the will of a majestic figure, where fields existed and sleep-causing beer was poured out.[194] (3) Heaven, referred to as 'pet', is the place that Ra reached, and the company of the gods was present in heaven.[195] (4) The heavens are mentioned as coming from Anu and then creating the earth, according to a Babylonian tablet extract, setting the stage for the creation of rivers, canals, marshes, and ultimately the Worm.[196] (5) Heaven is something that did not exist, alongside earth, indicating a state of non-existence before the speaker's creative acts.[197]
From: Legends Of The Gods
(1) A location adorned with stars by a specific figure, who also appointed the Sun as the guardian of the other celestial bodies.[198] (2) Praises are sung in the southern part, thanks are given in the northern part, and the height of it includes the stars.[199] (3) The text describes heaven, where Ra entered each day, and where Isis sought to become like Ra, mistress of the earth.[200] (4) The text says that I am he who made the heavens, and I set in order the earth, and created the gods.[201] (5) Heaven is mentioned as the place from which the Majesty of this god and Thoth are to depart, indicating a realm of divine origin and importance.[202]
From: Ancient Egypt the Light of the World
(1) The manes in the Ritual says, 'My enclosure is in Heaven,' as it was imaged on the mountain summit in the eternal city.[203] (2) Amenta in twelve sections with twelve gates represented the heaven in twelve divisions, and the chart was as old as the solar zodiac of twelve signs.[204] (3) Represented as a bridge, boat, or tower, later symbolized by an ark or enclosure, and sometimes fused with the idea of a mountain.[205] (4) Apt, as the first great mother, was the builder of a heaven that was founded on the seven pillars of the heptanomis, establishing a celestial structure.[206] (5) The celestial realm that continuously proclaims the splendor of an ancient civilization, suggesting a connection between the cosmos and the civilization's enduring legacy.[207]
From: The Literature of the Ancient Egyptians
(1) A rudder of this, metaphorically invoked in a complaint, urging it not to slip, implying a need for stability and guidance.[208] (2) The text describes that the theologians of Egypt readily described heaven, including the existence led by the blessed, alongside the powers and attributes of the gods.[209] (3) It refers to a place whose is fire and walls are serpents. The floor of whose house is a stream of water. [210] (4) The text refers to a time when there was no heaven, emphasizing the creation narrative and the subsequent establishment of the celestial realm.[211]
From: Egyptian Magic
(1) Heaven is where the gods and blessed dead reside, reachable by climbing onto an immense plate of iron resting on four pillars.[212]
From: The Book of Gates
(1) The person who knows the representations will be suitably equipped to travel here. They will also be able to travel upon earth.[213]
From: The Odyssey of Homer (English translation)
(1) The stockman advises Ctesippus to let heaven direct your speech, recognizing the power and influence of the gods.[214] (2) The place that Ulysses lifted his hands to and prayed, asking for a sign out of the mouth of some one within the house and another from outside.[215] (3) Heaven is referred to as a source of Penelope's afflictions and as blessing Telemachus with an excellent disposition, suggesting a mix of trials and favor.[216] (4) A force that has robbed a character of her beauty and happiness, leading to grief.[217] (5) An entity that, along with the guests, would see to the escort of the narrator, entrusting divine and human support for his journey.[218]
From: The Argonautica (English translation)
(1) The narrative mentions making all winds cease under 'heaven,' indicating a desire to calm the atmospheric forces across the entire sky.[219] (2) Heaven is where Hera leaped forth from, pealing her cry from the Hercynian rock and causing fear, ultimately aiding the heroes in finding their way back and avoiding danger.[220] (3) It is the location of the stars that wheel. Before these stars existed, there was no knowledge of the sacred race of the Danai.[221] (4) Medea invokes Heaven, and Earth beneath, mother of the gods, as witnesses to her oath, emphasizing the sacredness and binding nature of her promise.[222] (5) Heaven is referenced as the source of favor that could be lost if the Harpies are checked without an oath, which suggests that heaven bestows blessings.[223]
From: The Iliad of Homer (English translation)
(1) Heaven is what has vouchsafed the Argives to overcome this man, who has done them more hurt than all the others together, consider whether we should not attack the city in force, and discover in what mind the Trojans may be.[224] (2) Heaven is stronger than ours; Jove at one time makes even a strong man draw back and snatches victory from his grasp, while at another he will set him on to fight.[225] (3) It is a place that Hector prays in hope to Jove and to the gods that they may drive those fate-sped hounds from their land.[226]
From: The Authoress of the Odyssey
(1) A force that prevented a character from having more children.[227] (2) Heaven is referenced as the entity that can both grant blessings and inflict sorrow, highlighting the belief in divine intervention and the importance of humility in the face of fate.[228] (3) Heaven is described as having endowed the house of King Alcinous with splendours, implying that the palace's magnificence is a divine gift and reflects the king's blessed status.[229]
From: Aesop's Fables (English translation)
(1) This is the destination to which one group traveled after being forced out. It is the place from which they sought divine intervention and requested protection from future conflicts.[230] (2) Heaven represents the realm of the stars and celestial objects that the astronomer was attempting to study, leading to his mishap.[231]
From: The Liturgy of Funerary Offerings
(1) Heaven is represented by a ceremonially pure place where the spirits of the dead and the living consume the spiritual natures of the material offerings.[232]
From: The Nicomachean Ethics of Aristotle
(1) The movement of this may not have speed or slowness in itself, but it has it in relation to something else. It is used as an example to illustrate a point about movement.[233]