Merkitys: Herra

Buddhalainen käsite 'Herra'

In Tibetan Buddhism, "Herra" or "Lord" can refer to a divine figure or authority who conveys teachings on existence and reality ^[1]. It can also be a title used for someone who possesses nothing, indicating that titles may be used without a substantial foundation ^[2].

Within Mahayana Buddhism, "Herra" serves as an honorific title for the Buddha, signifying a wise and virtuous being who guides others ^[3]. The Lord is a central figure, explaining religious discourse, receiving praise, and answering questions concerning bodhisattvas and the world ^[4]. This refers to the person preaching the law and sitting for a long time, with disciples attending ^[5].

In Theravada Buddhism, "Herra" is a direct reference to the Buddha, the enlightened teacher ^[6]. The Lord is cited as stating that construction and building projects are detrimental to a recluse's practice, especially for beginners ^[7]. The Lord is acknowledged as the one who taught the Dhamma, and for him and his disciples, there is no doubt in any aspect of it ^[8]. He is referenced as having practiced with carefulness and circumspection, as were his teachings, serving as the Great Teacher ^[9]. The Master appeared to Baka in Brahmaloka, understanding his reflections and correcting his ignorance ^[10]. The individual who taught the dhamma also had his teachings misinterpreted by a monk, describing sense-pleasures as offering little satisfaction and causing stumbling-blocks ^[11]. This refers to a figure associated with establishing rules and teachings ^[12]. The lord is a central figure providing instructions, rebuking rule violators, and establishing guidelines for monks' conduct and adherence to regulations ^[13]. The lord is the figure to whom a devata reports monks' actions, responding by establishing a rule regarding the destruction of vegetable growth ^[14]. This refers to an enlightened one who rebuked a monk for picking up treasure and established training rules concerning this issue ^[15]. It refers to the enlightened one as a guiding authority for monks, providing teachings ^[16]. It refers to the enlightened one who rebuked a group of monks for their actions concerning woven robes ^[17]. This refers to a Buddhist figure who toured lodgings and interacted with monks ^[18]. Another title for the enlightened one emphasizes his authoritative and respected status ^[19]. The central figure or authority addresses monks regarding a situation, likely a senior monk or teacher ^[20]. A reference to a revered figure who interacts with Kana’s mother and provides insights on dhamma ^[21]. This refers to the enlightened one who rebuked six nuns for reviling Upali, stressing the importance of respecting ordained individuals ^[22]. This refers to the enlightened one or Buddha, who responded to monks about an incident involving nun Thullananda ^[23]. This is a central figure addressed by monks, providing instructions and guidance on actions and their consequences ^[24]. The Lord, also called Gotama, was addressed by venerable Ananda and received a meal, later departing ^[25]. This refers to a figure providing guidance and instruction, establishing rules for speaking dhamma, asking about discipline, and appropriate conduct ^[26]. The Lord, in this context, is the individual who declares freedom from all snares and will teach dhamma ^[27]. This is a figure providing guidance and instructions, allowing different formulas for invitations in certain circumstances ^[28]. The text mentions that the matter was told to this person, who would provide a response ^[29]. The title refers to a figure of authority among monks, offering guidance on moral conduct ^[30]. A title referring to a significant religious authority who provided a directive regarding a hermaphrodite's status ^[31]. Refers to the Awakened One, a title for the Buddha, who advises monks on conduct ^[32]. Refers to a revered figure who shows compassion by visiting and addressing the needs of a sick monk ^[33]. The figure to whom monks reported issues and who provided guidance on the matter ^[34]. Refers to the Buddha, who traveled and engaged with others ^[35]. A reference to a higher spiritual authority or the Buddha, providing guidance and rules for monks ^[36]. A figure of authority providing guidance to monks regarding their behavior when departing ^[37]. The spiritual leader who travels and teaches, referenced in the context of his actions in Benares ^[38]. The spiritual authority who addressed monks and allowed them to give thanks in a refectory ^[39]. A title referring to a spiritual figure who has just become wholly awakened and is experiencing the bliss of freedom ^[40]. Refers to a respected authority figure who provided guidance on the matter ^[41]. Refers to the Buddha, the central figure, providing teachings and granting requests ^[42]. Refers to a significant spiritual figure teaching dhamma and guiding others ^[43]. The title used for the spiritual leader who set guidelines and teachings for monks ^[44]. The spiritual leader referenced who engages with Mendaka and the Order of monks ^[45]. Refers to the awakened one and teacher who addresses monks' actions, providing guidance and corrections ^[46]. A central figure who speaks to and is honored by venerable Bhagu ^[47]. Refers to the Buddha, who provided guidance to monks concerning their actions and interactions with rulers ^[48]. A title referring to the Awakened One, who teaches and guides monks in their conduct ^[49]. Refers to a figure of authority who provides guidance and allows certain uses of food items ^[50]. The Lord refers to a significant figure giving teachings and instructions to monks, particularly addressing Ananda ^[51]. A title referring to a religious or authoritative figure, likely the Buddha or a monastic leader ^[52]. Refers to the authoritative figure who grants permission to monks regarding their choices for entering on the rains ^[53]. Refers to the revered figure who is a teacher and spiritual guide, addressing lay-followers and providing teachings ^[54]. The figure who addresses monks, giving instructions regarding the Invitation ^[55]. Refers to the Buddha, who addresses the actions of a novice and the monks' response ^[56]. The authoritative figure who articulates rules regarding nullifications of guidance for preceptors and teachers ^[57]. Refers to the authoritative figure providing teachings and rules regarding monastic conduct ^[58]. The authoritative figure who accepted woollen stuff from Jivaka Komarabhacca ^[59].

Hindu käsite 'Herra'

In Vaishnavism, "Herra" or "Lord" refers to the divine entity who is the central object of devotion and service, the focus of individuals' spiritual attention ^[60]. This Lord's Holy Name is associated with the power of chanting, bringing about inner bliss ^[61]. The work is dedicated to this divine being, and it is for His pleasure that it is intended ^[62]. The names of this entity are said to remain on the lips of those who serve Vasudeva across many lifetimes ^[63]. Devotees serve this entity, whose presence is central to the described devotion ^[64]. Bhakti to the Lord can be attained in Mathura, appearing even after a single day's stay there ^[65]. The Lord is identified as an *alambana* within the context of *sambhrama-priti-rasa* ^[66]. The actions of various individuals are described in relation to this central figure ^[67]. The Lord signifies the primary focus or object of affection in the described emotional context ^[68]. This divine being is remembered and evoked through natural elements like the lotus and ocean ^[69]. The text refers to a supreme being or deity, particularly a divine figure ^[70]. A divine being or higher power is central to the concept of remembrance ^[71]. This term represents the supreme being or divine presence often revered in spiritual practices ^[72]. The Lord is the source of happiness from spiritual realization and devotion ^[73]. This is the entity whose service is discussed, and of which the ego is a part ^[74]. Devotees seek to engage in loving exchanges with this central figure of devotion, striving to enter His abodes ^[75]. The Lord, along with His consorts, finds amusement in the performances of Shri Narada ^[76]. This term refers to a divine figure whose associates were with the narrator, and who is the focus of the narrative ^[77]. The text refers to a supreme being, the object of devotion and service, who is fanned and to whom the flute is played, bestowing mercy ^[78]. This refers to Shri Bhagavan, the deity central to *bhajana* and worship ^[79]. This refers to Shri Vaikunthanatha, whose consent is deemed necessary for spiritual actions ^[80]. This refers to Bhagavan, the Supreme Being or deity in the context of devotion ^[81]. This is a general reference to a deity or spiritual figure who commands respect and worship ^[82]. This refers to a divine figure or deity whom devotees worship and seek guidance from ^[83]. This refers to Shri Bhagavan, the embodiment of consciousness and central figure in cosmic creation ^[84]. This refers to Bhagavan or God ^[85]. This refers to a divine or supreme being that is venerated and worshiped ^[86]. This refers to the divine entity capable of fulfilling desires and performing miracles ^[87]. This refers to Lord Rama, embodying truth, virtue, and the ideal king ^[88]. This refers to Bhagavan, the Supreme Lord who holds sovereignty and independence ^[89]. This is a reference to a divine being or deity worshipped in Hinduism ^[90]. This refers to the divine figure being served and praised by Shri Hanuman ^[91]. This refers to a divine entity worshipped and respected within a temple context ^[92]. This refers to Bhagavan, the Supreme Being who is the object of devotion ^[93]. This refers to Bhagavan, the divine entity from whom mercy is received ^[94]. This is an allusion to a higher spiritual figure central to the context of a discussion ^[95]. The speaker addresses the entity, recognizing its role as master and its fundamental nature in existence ^[96]. This is the subject of inquiry, controlled by the love of His servants and affectionately served by them ^[97]. The Lord, Gopinatha, was the focus of Gadadhara's devotion and ecstatic experience ^[98]. This entity speaks to Jagai, commanding him to rise and witness devotional service ^[99]. This entity advises against pride in austerity, stating that devotional service to the Supreme Lord is supreme ^[100]. Individuals offered items at the feet of this Lord, the central figure of their devotion ^[101]. This individual accepted a gift, placed a step on Bali's head, and then served as Bali's doorman ^[102]. The Lord, Vrajendra-nandana, enacted the pastime of becoming absorbed in Baladeva's mood ^[103]. This is the person brought to Sarvabhauma's house after a decision was made ^[104]. These individuals are described as joyful and restless, setting out for Advaita Acarya's house ^[105]. This central figure, upon regaining awareness, would interact with devotees and engage in recreational activities ^[106]. This divine entity's displays of wealth and power prompted devotees' emotional reactions ^[107]. This specifies the central figure, receiving gestures of respect and being observed ^[108]. This individual was the subject of events, their body seeming to float in ecstatic affection ^[109]. The Lord was directly accepting water from everyone, and offering water at His feet prevents punishment ^[110]. These individuals were of noble status ^[111]. The speaker addresses Shrivasa Pandita, identifying this individual with a title implying authority ^[112]. This figure is the subject of actions, engaging in fault-finding and playful comments ^[113]. The provided text attributes a statement to The Lord regarding the value of offerings and their presentation ^[114]. This term references a specific individual who was the target of deceptive actions and was taken away from a location ^[115]. This refers to a person who spoke with a smile and offered food, demonstrating generosity ^[116]. This individual posed challenges to Shrivasa and devotees, prompting them to flee unproductive philosophical discussions ^[117]. The Lord is the one before whom no impediments can be placed, and remembering His servants destroys ignorance ^[118]. This figure possessed valuable items, suggesting a person of importance ^[119]. This word denotes a person or entity with amazing topics and consistent affection for a specific individual ^[120]. The Lord sat on his shoulders and exhibited opulent pastimes ^[121]. The individual who inquired about restlessness is identified as the central figure in this interaction ^[122]. This is a term of respect ^[123]. The subject of discussion, known by names like Dayamaya and Dinanatha, allows everyone to see His marriage and is characterized by mercy ^[124]. This individual spoke, indicating the *danda* was the speaker's companion and was broken by Krishna's will ^[125]. This singular entity has devotees like bodily limbs and is not separate from them ^[126]. The text mentions 'the Lord' and His reaction to a statement, looking and smiling ^[127]. This refers to the figure whose order initiated an action ^[128]. This individual journeyed through Navadvipa with fortunate students, demonstrating understanding ^[129]. This individual, known as the Lord, made a statement or gave an instruction ^[130]. The entity who would speak to Him in His dream, providing clarification ^[131]. This individual is an embodiment of immense compassion, likened to a vast ocean ^[132]. The entity who possesses complete knowledge and whose actions influenced followers ^[133]. This refers to the supreme being, directly perceived due to chanting ^[134]. The Lord is the one Ananta Shesha desires to serve ^[135]. Learned scholars selected the name Vishvambhara for this entity ^[136]. The Supreme Lord is worshiped by His devotees, and one receives the opportunity to accept instructions from them ^[137]. This term refers to the individual who is speaking, will finish studies, and whose qualities will be seen ^[138]. This signifies a figure of divine authority, from whose actions followers derive sustenance ^[139]. This refers to the entity whose arrival in an angry state was perceived by Advaita Prabhu ^[140]. This is the central figure who provides comfort and reveals confidential information to devotees ^[141]. Upon seeing the Lord, a person began to weep out of love ^[142]. This is the central figure around whom the group's activities revolved ^[143]. The individual being served by Ananta Shesha, who was served through offerings ^[144]. The individual who smiled and inquired about culinary skills ^[145]. This individual copied many books for a particular person ^[146]. The speaker of the quoted statement, offering obeisances and identifying a location ^[147]. Individuals located the entity producing loud sounds, revealing its emotional state ^[148]. This is a term of respect ^[149]. This is a term of respect ^[150]. This is a term of respect ^[151]. This is a term of respect ^[152]. 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Jainisti käsite 'Herra'

In Jainism, "Herra" or "Lord" signifies a supreme spiritual authority and the central divine figure. This Lord is depicted as the Lord of the World, an ocean of compassion, enlightening people and accompanied by messenger-deities ^[427]. He is also referred to as the Teacher of the World ^[428] and the Master ^[429], possessing omniscience and wisdom ^[430].

The concept encompasses individuals associated with significant spiritual roles, such as one who subdued the Vidyadharas ^[431] and another who delivered a sermon causing disgust with worldly existence ^[432]. This figure is also characterized by clairvoyance and the ability to reflect on karma and its destruction ^[433].

The term is used to refer to a divine figure who experiences torments and visions, worshiped by others ^[434], and who seeks emancipation ^[435]. Furthermore, it denotes a figure who gives gifts to his son ^[436] and is central to festivities. The Lokantika-gods addressed this individual, highlighting their authority ^[437]. This revered figure, also known as Candraprabha, had a long lifespan and attained emancipation ^[438]. The title is a mark of homage and obeisance ^[439], signifying a respected divine figure within the spiritual context ^[440]. This central divine figure is revered by others, representing higher spiritual authority ^[441]. The title is also used for an individual who was initially angered but then offered gifts ^[442]. The Lord is Supreme ^[443].

Herra käsite paikallisissa ja alueellisissa lähteissä

In the context of Indian history, "Herra" (Lord) refers to a supreme divine being, often understood as the ultimate reality and source of the universe ^[444]. Devotees, or Saranas, dedicate their lives to this divine entity, broadcasting His glory and consecrating themselves and everything to Him ^[445]. This Lord is seen as the master, progenitor, nurturer, spouse, and love itself ^[446].

The concept of the Lord is deeply interwoven with faith and devotion. Individuals express their faith by dedicating their work to this higher power, believing in a guiding force behind their actions ^[447]. Gratitude is frequently expressed for the Lord's kindness and influence, acknowledging His grace and blessings [4648_1596748, 4648_1596513]. The Lord is also described as the thread that runs through all existence, though many are unaware of this connection ^[448].

The divine presence is recognized in various aspects of the world and human experience ^[449]. The Lord resides within each person and the universe, and He is perceived through feeling and love, rather than intellect ^[450]. Seeking the Lord is considered the key to fulfillment, as attaining Him means gaining everything else ^[451]. This divine being is also described as a great magnet, attracting all things, with humanity struggling to reach Him ^[452].

In times of suffering, individuals may question this divine being ^[453]. However, the Lord is also presented as a source of solace and guidance, with promises of protection and deliverance ^[454]. The Lord is the one who knows where individuals learn and is seen as a protective entity, a source of strength [4648_1596105, 4648_1596280].

Historically, the Lord is also associated with the concept of divine intervention and the protection of righteousness. This entity incarnates repeatedly in human form to protect true religion and its ministers ^[455]. The Lord is also depicted as the ultimate deity worshipped, the central figure of devotion for Bhakti-Yogis ^[456]. In some narratives, the Lord is identified with Krishna, as taught by a courtesan to her parrot ^[457].

The Lord is described as being beyond natural laws, unbound by rules and regulations, with His grace descending upon the pure ^[458]. He is the one who reveals Himself to those who seek Him wholeheartedly ^[459]. The Lord is also the one who is prayed to for forgiveness when individuals cannot help themselves ^[460]. Furthermore, the Lord is considered the master to whom devotees surrender the fruits of their work, with all actions originating from Him ^[461]. People are also said to cast their sins and virtues upon the Lord ^[462].

The Lord is seen as a loving figure who pursues His devotees, indicating a deep affection and desire for their presence ^[463]. This divine being is also described as unchangeable and as Love, representing a constant in life ^[464]. The Lord is the one who ordains blessings, such as the recipient's son becoming a man ^[465]. The Lord is also mentioned in the context of His will, with the sender stating that something is not the Lord's will ^[466].

The Lord is the object of attainment, through which individuals gain everything else ^[467]. The mind is encouraged to constantly think of the Lord ^[468]. The term "Lord" is used to sign off letters, signifying devotion and a spiritual connection [4648_1596305, 4648_1597162]. This divine figure is the central focus of faith and devotion, to whom life, heart, and soul should be dedicated ^[469].

The Lord is also referred to as a spiritual leader, inspiring reverence ^[470]. Buddha is described as someone who never acted for himself and had a heart that embraced the world, implying a divine quality ^[471]. The divine presence within the human body is acknowledged, highlighting the sacredness of the individual and the importance of self-realization ^[472]. The Lord's actions are seen as best, with reference to outcomes ^[473].

The Lord is described as the one who took a divided form, half-woman and half-man, and is the Lord of Sacrifice and Savior of the weak ^[474]. It is important to remember that the Lord is the agent making individuals work ^[475]. This divine entity is perceived as a source of protection and mercy, guiding endeavors and ensuring success ^[476]. The Gita is quoted, emphasizing the need for intense Karma-Yoga with unbounded courage and strength ^[477]. The sender's relationship with the recipient is defined by devotion, using this term ^[478].

The author believes the Lord is with him, guiding his actions and providing for him ^[479]. The name of the divine being is to be blessed, especially during times of grief ^[480]. The Lord is described as the weight on the side of the fortunate ^[481]. Some individuals are described as "mad" after this divine figure, possessing a unique kind of madness ^[482]. The earth, with its mountains, rivers, oceans, and living beings, rests on the heads of a thousand-headed serpent, whose deeds are immeasurable, suggesting the Lord's cosmic significance ^[483]. The author expresses their faith and conveys blessings through the reference to the Lord ^[484]. The Lord is also mentioned as a figure in a poem who influences spiritual paths and reunions ^[485]. This individual is loving to His devotees, actively seeking them out ^[486]. The Lord is addressed in songs, with His presence recognized in the world and human experience ^[487]. The Lord is a term used to describe the divine, reflecting supreme authority and power ^[488]. The Lord is also referred to as the one who was served by a specific individual mentioned in the text ^[489]. The Lord is a spiritual figure to whom the author is eternally devoted ^[490]. The Lord is a religious figure to whom the author dedicates his work, showcasing faith and belief in a higher power ^[491]. The Lord is mentioned as a source of grace and blessings, and gratitude is expressed for His influence ^[492]. The Lord is the thread running through all things, though most are unaware ^[493]. The Lord resides within, and happiness is found by remembering Him ^[494]. The Lord is beyond natural laws and His grace descends upon the pure ^[495]. The Lord is a term used to describe the divine ^[496]. Through the Lord's grace, agreement can be achieved ^[497]. The Lord is asked to ordain that the recipient's son becomes a man ^[498]. The term refers to cosmic intelligence or God, the ultimate reality ^[499]. The Lord is described as the eternal, independent being ^[500]. The Lord, in the story of Mira Bai, was referred to as Krishna ^[501]. The Lord is a concept, and Vedanta aims to see the Lord in everything ^[502]. The author uses this as a sign of respect and devotion ^[503]. This term is associated with faith and self-surrender ^[504]. The Lord is perceived through feeling and love ^[505]. Seeking the Lord leads to gaining all ^[506]. This references a higher power, suggesting spiritual connection ^[507]. This term refers to the central figure, symbolizing a spiritual leader ^[508]. This is described as unchangeable and as Love ^[509]. This refers to the ultimate deity that is worshipped ^[510]. This is who the individual believes will not allow them to become a hypocrite ^[511]. This is a term the author uses to express the divine ^[512]. The Lord knows from whom boys learn ^[513]. The text concludes with a closing expressing devotion ^[514]. The Lord is the great magnet that attracts all things ^[515]. The Lord tells us to take refuge in Him ^[516]. This is a term used by the author to sign off the letter ^[517]. The Lord is the central figure of faith and devotion ^[518]. This was a term used when discussing Buddha ^[519]. The writer refers to the divine presence within the human body ^[520]. The Lord is mentioned in the context of doing what He thinks best ^[521]. This is the being who reveals himself to those who cry out with their whole heart ^[522]. The author feels the power behind them is this entity ^[523]. This term is used to refer to a higher power ^[524]. This is a term used to describe the one who took a divided form ^[525]. This is the one who is the agent ^[526]. This is a divine entity, perceived as a source of protection ^[527]. The one who said in the Gita, intense Karma-Yoga is wanted now ^[528]. The sender's relationship with the recipient is defined through the usage of the term ^[529]. This entity incarnates again and again for the protection of the Vedas ^[530]. This represents a religious figure ^[531]. The author believes this entity is with him ^[532]. This term represents the divine being, whose name is to be blessed ^[533]. The Lord is the object of reaching or getting ^[534]. For those who believe in God, this term refers to the one to whom they give up the fruits of work ^[535]. The Lord is the person on whom people throw the burden of their sins and virtues ^[536]. The mind must always think of this ^[537]. The writer is 'Ever yours in the' this ^[538]. The Lord is the one who is said to be the weight on the side of the fortunate ^[539]. A divine being that is being questioned during a period of suffering ^[540]. This is a religious reference ^[541]. This is a reference to the divine power, which is omnipotent ^[542]. This is who the evil woman prayed to ^[543]. The Lord, or Hari, is believed to be present in every being ^[544]. The text refers to the Lord as someone who is adored by the world ^[545]. A divine figure, whom some are mad after ^[546].