Merkitys: Jumala

Buddhalainen käsite 'Jumala'

In Buddhism, beings including gods, asuras, hell beings, and hungry ghosts experience suffering within the cycle of existence ^[1]. In Tibetan Buddhism, a god is not responsible for creation ^[2], and the concept lacks an objective foundation ^[3].

When an intelligent cause is proven, the concept is implied as the Maker ^[4]. God is referred to as the 'Lord' and considered by some to be the creator, possessing special qualities ^[5]. A divine entity, with Primordial Matter, is responsible for creation ^[6].

In Mahayana, this is who are recollected ^[7], and it is the group bodhisattvas should not wish to be born in ^[8].

In Theravada, a king mentions a god as a possible giver of mangoes ^[9]. Gods are divine beings, including Sakka, who intervenes ^[10]. The inhabitants of the heavens were decreasing due to the king's actions ^[11]. A god of Mara's retinue suggested Migalandika gained merit ^[12]. Immortal beings arrived and took up residences ^[13]. Deities in the heavenly realms are recognized as superior ^[14]. The gods watch over those who practice love ^[15].

Hindu käsite 'Jumala'

In Hinduism, the concept of "Jumala" or "Jumalat" as divine beings is explored across various texts. These beings receive sacrifices purified through ritual ^[16] and are gratified by offerings ^[17]. They are associated with discord ^[18], and offspring through Tanunaptra ^[19]. They are provided seats on sacrificial grass ^[20] and are the first to offer Vasor dhara to Agni ^[21]. The sacrifice itself is considered their food, linked to immortality ^[22]. These entities are mentioned in recitations, consecrating individuals ^[23].

They are also recipients of offerings during Soma-sacrifices ^[24]. These divine beings perceived the sacrificial stake ^[25] and are associated with truth and ritual ^[26], also serving as destinations for paths in sacrifice ^[27]. They restored Prajapati's eye and used chanting to restore the horse's thigh ^[28]. Through sacrifice, the gods obtained supreme authority ^[29] and sipped its sap ^[30]. They sought a share in the horse sacrifice to overcome rivals ^[31] and used sacrifice to conquer, then inquired about making a celestial region inaccessible ^[32]. Agni, Indra, and Surya desired superiority ^[33].

Sacrificers appeal to these deities for wealth and goodness ^[34]. The divine beings initially deny the Seasons' request to share in the sacrifice ^[35]. They interact with Prajapati ^[36] and seek the life-sap of the horse ^[37]. They were created upon reaching heaven and entering the earth ^[38] and represent divine forces associated with seasons ^[39]. These celestial beings attempted to secure immortality through sacrifice but faced death ^[40]. They are recipients of offerings, reflecting spiritual aspects ^[41] and aspirations ^[42].

The Brahman creates divine beings that ascend various worlds ^[43]. They deposited beasts with Agni for protection ^[44] and include Vasus, Rudras, and Adityas, invoked in sacrifices ^[45]. These beings performed sacrifices, excluding earth initially ^[46], and are associated with the Fire-altar ^[47]. Praises and offerings are directed towards them during sacrificial rituals ^[48].

In Vastushastra, divine beings are associated with architecture, pillared halls, and mansions ^[49]. Their body proportions are described, and they possess three distinct forms ^[50]. In Vaishnavism, they accompany Indra, go to Brahma, sing praises, and descend to Brujmundul ^[51]. The supreme being is discussed with different views ^[52].

In Purana, the gods were oppressed by Danavas ^[53] and communicated a hymn to men ^[54]. They attained divinity by lacking desire ^[55] and were created by Kesava ^[56]. They are often mentioned as a group by Markandeya, waiting upon Vishnu ^[57]. A king is considered a god in human form ^[58]. Having gained victory, the gods offered respect ^[59] and were instructed by Brahma ^[60]. They are recipients of offerings at sacrifices ^[61] and deserve regard from mortals ^[62].

The gods are worshipped ^[63] and one is the protector of all creatures, Bhava ^[64]. Some went to heaven ^[65] and became stupefied searching for a specific quality ^[66]. They were involved in or observed events ^[67] and inquired about Angiras' son ^[68]. Frightened, they wished for a king of heaven ^[69]. Damayanti bows and seeks guidance from these beings ^[70]. Krishna is referred to them in the Vedic tradition ^[71]. They observe and interact with actions of blessed saints ^[72] and feel persecuted by Charvaka ^[73]. They sought to manipulate Mandara ^[74].

The texts describe their actions ^[75]. They showered flowers from the sky ^[76] and their existence is intertwined with cosmic cycles ^[77]. Led by Rudra, they were allies of Vrihaspati ^[78]. They were defeated by Daityas and sought help from Vishnu ^[79]. Their role is emphasized in glorifying figures ^[80]. The birds' lives are worthy of their praise ^[81].

They approached Dattatreya for help ^[82] and praised the Sun ^[83]. Divine entities are associated with different periods ^[84]. The third creation of Narayana embodies goodness ^[85]. They are revered during the Svarocisha Manvantara ^[86] and require nourishment from the grihastha ^[87]. They determined the extirpation of living beings ^[88] and favor the virtuous man ^[89]. Bhagiratha worshipped them ^[90].

Siva is described as the true god ^[91]. They were no where to be seen, blended with the void ^[92] and rejoiced at the destruction of demons ^[93]. Bhima and others annoyed supernatural beings ^[94]. Sweet porridge should be offered to the god ^[95]. Shiva is considered chief among them . They sought refuge in Shiva and their departure led to Indra's recollection of Kama .

They are revered in Hindu mythology and represent different aspects of the universe . They are metaphorically referred to as extraordinary fighters and are called upon to assist in returning a horse and granting life ^[96]. They were pleased to hear about Ganga ^[97] and suggested communicating it to Siva. They were initially against King Trishanku entering heaven ^[98] but eventually acquiesced ^[99].

They are subject to fate ^[100] and were present when Brahma granted boons ^[101]. They interacted with Mahadeva ^[102] and mortals, granting gifts ^[103]. They struggled with Rakshasas ^[104] and are part of Krishna's energies ^[105]. They are observers or participants in events ^[106]. They cannot look at the immortal Purusha ^[107] and watched the battle ^[108].

Headed by Indra, they sought refuge ^[109] and follow a Lord in the assembly hall ^[110]. They oversee cosmic order ^[111] and are trying to defeat Bali ^[112]. They faced an attack ^[113]. Men owe their safety to the universal king ^[114]. They love to greet ^[115]. They were wounded and aided the king ^[116]. They reside in heaven ^[117].

Their seat is viewed in the sacred grove ^[118]. They are compared to Brahmans ^[119] and transported through the sky ^[120]. The heroes visited them ^[121] and are the recipients of offerings ^[122]. They are present in the heavenly train ^[123]. The lady hopes they will keep Rama safe ^[124]. They heard the Lord's call ^[125] and praised the great dame ^[126]. Their power was confessed by the king's son ^[127] and received a promise from Vishnu ^[128]. Rama's feet are where they are ^[129] and the father responded kindly to them ^[130].

In Kavya, they shape destinies and relationships ^[131] and Mrigankadatta invoked faith in their support ^[132]. They observed events involving human emotions ^[133]. In Yoga, they invite the Yogi ^[134] and are worshipped ^[135]. In Ayurveda, mortals may live happily like them ^[136] and prayers should be offered to them ^[137]. In Vedanta, passages contain instructions about going on their path ^[138]. They originate from the word of the Veda ^[139] and the passage declares equality ^[140].

Their world is where living beings experience pleasure ^[141]. They consume those who have reached the moon ^[142] and can interact with sacrificial events simultaneously ^[143]. Whether they are capable of the knowledge of Brahman is discussed ^[144]. They are the conductors guiding souls towards Brahman ^[145] and reaching their path leads to the world of Agni ^[146]. From prana, they proceed ^[147]. They are qualified for the pure knowledge of Brahman ^[148] and the secret name 'ahar' is associated with their abode ^[149].

They, along with others, explain the word pancajanah ^[150]. They may have the desire of final release ^[151] and are qualified for knowledge ^[152]. They live on two teats of the speech cow ^[153] and meditate upon Satya ^[154]. They have doubts about existence ^[155] and are connected to the form of the sun ^[156]. They are responsible for offering rain ^[157] and performing rituals ^[158]. They are representations of divine aspects ^[159] and perform the offering to King Soma ^[160].

Indra and others consume the food provided ^[161]. A divine figure is a source of higher intelligence ^[162] and Indra is expected to return to a higher spiritual plane ^[163]. Knowing the God frees from all fetters ^[164]. Recognizing their path is related to remembrance and Yoga ^[165]. Their qualities are described in mantras ^[166] and they create in their own worlds ^[167]. God can be viewed from two perspectives .

They hold various powers ^[168] and have their own stage of existence ^[169]. They are associated with aspects of existence ^[170] and are under the authority of Ishvara ^[171]. Fire is described in the context of its existence ^[172]. In Shaivism, they represent divine authority .

In Dharmashastra, their names should not be pronounced when impure ^[173]. They are trebly true ^[174] and are the recipients of sacrifices ^[175]. The grain is washed thrice if destined for them ^[176]. The text mentions them ^[177] and offerings are directed to them ^[178]. The boy is entrusted to them ^[179]. They do not accept offerings of the faithless ^[180] but acknowledge the young who study ^[181]. They are satisfied with offerings ^[182] and rites are performed in their honor ^[183]. Sacrifices are made to them ^[184]. Their state of being describes a goal ^[185].

They are present in the form of images ^[186] and are included in the five to whom offerings should be made ^[187]. They participate in swearing oaths ^[188]. They do not regard any person as superior ^[189] and require offerings to fulfill desires ^[190]. They are worshipped and symbolized in guests ^[191]. Their debts are paid through sacrifices ^[192]. They convened to discuss matters ^[193] and observe actions ^[194]. Offerings are dedicated to them ^[195]. They are recipients of prayers ^[196] and rituals are directed to them ^[197].

In Vedic Hinduism, they are invoked to bring brightness ^[198] and are recipients of rites ^[199]. The verse includes "proclaim us sharer among the gods" ^[200]. The gods are mentioned in a verse asking for favor ^[201].

Jainisti käsite 'Jumala'

In Jainism, "Jumalat" refers to beings dwelling in Amravuti ^[202]. Vasudeva inquired about an aerial car's owner from a god ^[203]. A god named Anadrita, lord of Jambudvipa, visited the forest with his harem ^[204]. Acala and Anka were the highest gods ^[205].

An individual subdued Kritamala, demonstrating authority ^[206]. Gods praising Sharngin indicate approval ^[207]. They scatter flowers on shrines, enhancing the city's beauty ^[208]. Divine speech is linked to the Jinas, and Gautama affirmed their truthfulness ^[209]. Divine beings joined the celebration of spiritual liberation ^[210]. The king considered himself invincible to gods, highlighting power ^[211]. The minister saw gods as no threat to the Lord of Bharata ^[212]. Gods approached, terrified by the three worlds shaking ^[213]. Celestial beings participated in the emancipation festival ^[214]. Supernatural beings were referenced in the context of lay-disciples' commitment ^[215].

Nami and Vinami interacted with deities ^[216]. "Jumala" is a deity with supernatural powers ^[217]. Divine beings celebrated the Master's achievements ^[218]. Supernatural beings honored Nandishena in a ceremony ^[219]. Celestial beings differed from Rauhineya ^[220].

Gods are ruled by Indras, like Shakra and Ishana ^[221]. These beings, despite great speed, cannot reach the universe's end ^[222]. Atimuktaka was "beloved of the gods," showing reverence ^[223]. Supernatural beings are categorized and found in heavenly realms ^[224].

Jumala käsite paikallisissa ja alueellisissa lähteissä

In South Asia, divine figures are credited with creating the first Brahmana and instructing him to create a woman, leading to the increase in the human population ^[225]. The Kinnara also reference divine beings, seeking their witness to unfolding events ^[226].

In India, historical texts portray the divine in multifaceted roles. One text describes the divine as providing sustenance to the hungry, protection from danger, and bestowing wealth and power ^[227]. The divine is also viewed as a receiver of prayers and a planner of individual destinies ^[228]. According to Bob's diary, entities are associated with a mysterious abode beginning in Rishikesh ^[229]. God is invoked by Manohar, questioning forgiveness for past suspicions ^[230]. God is also considered a source of radiance, grace, and compassion through enlightened masters, as Sri Aurobindo gratefully acknowledges ^[231]. Divine beings are central to the play's context and setting, as Chitra announces herself to them ^[232]. The supreme being is described as the ultimate reality and source of all existence, the focus of spiritual devotion ^[233]. One speaker expresses fear that the god they created will die if the illusion is taken away ^[234]. Spiritual connection is hindered by learned knowledge, obstructing the vision of the divine ^[235]. The divine is described as both the one to be saved and the one whose servant the speaker claims to be, yet also the one wronged by the speaker's actions ^[236]. Vali and Ravana were stout devotees of a deity, and both heroes could be termed under the evil class ^[237]. The Mahabharata's approach to life is rooted in a belief in inscrutable destiny, separate from the divine ^[238]. Ashu Babu's resignation of his daughter to God symbolizes acceptance and faith in a higher power ^[239]. Divine laws shape everything within time, ensuring a grand plan ^[240]. The divine bestowed the ability to express oneself through eyes and dimples ^[241]. Higher powers are benevolent to Pericles, rewarding his suffering ^[242]. A deity is the central figure sought by a hopeful man to fulfill his desires ^[243]. The divine being is not limited to specific locations but is present everywhere ^[244]. The divine is closer than breathing, and if not found in man, is unfindable ^[245]. Iqbal's Superman strives to conquer and unite with the divine, embodying its attributes ^[246]. Divine figures are administrators of the law, not makers, and are related to Vrata and ordinances ^[247]. Chitra receives assistance from Madana and Vasanta through penances ^[248]. The divine is omnipresent in every living being ^[249]. The ultimate creator is acknowledged as the force behind all laws and life ^[250]. The almighty lord of the universe is presented as the ultimate source of support and peace ^[251]. A divine entity plays a critical role in Chalam's narrative, representing comfort and complexity ^[252].

Names of the divine were spoken ^[253]. Bhaktas worshipped God and considered images of avatars like Rama or Krishna as ways to approach Him, also using manas puja and calling God Mother and Father ^[254]. Bhanudas directs his supplications to God, vowing to remember Him despite adversity ^[255]. God is the creator ^[256]. Deities were delighted by Bodhla's kirtan ^[257]. God likes the guru's bhakta and considers them His rest ^[258]. Divine entities assembled to watch a wonderful sight ^[259]. The Husband of Rukmini should be dressed in silk raiment ^[260]. Individuals decided to become avatars to save the world ^[261].

God is understood as the collected entirety of individuals ^[262]. God is the ruler of the universe ^[263]. Deities made a compromise about Damuzi's residence in Hades ^[264]. God is the ever-active providence that evolves, runs, and destroys systems ^[265]. Entities are loved not for their sake, but for the sake of the Self ^[266]. God was believed in by all three schools of Hindu religion ^[267]. God is a circle with its circumference nowhere and center everywhere ^[268]. The writer has found his God, implying spiritual fulfillment ^[269]. The writer mentions this ^[270]. The immanent being of the universe is understood through manifestations, with Christ as an example ^[271]. God is the subject of the Vedas, sometimes friendly, sometimes depicted with adjectives in Mantras ^[272]. The ultimate reality is within every human being ^[273]. Gautama remained agnostic about a supreme being ^[274]. The text references beliefs in God and mentions thinking of Him as body ^[275]. The Spaniards thought their God commanded them to kill and destroy ^[276]. God is the only unchangeable object and complement of the human soul ^[277]. God is the ultimate reality, the Infinite, and the source of the world's reality ^[278]. Gods are mentioned in relation to the afterlife ^[279]. The central figure is worshipped by Hindus, who believe in the goodness of all religions ^[280]. The divine being is understood through reasoning, inspiration, and perception, with the Vedas playing a role ^[281]. The entity is dancing, the all-destroyer, the Lord of creation ^[282]. 'God' is the same unity that animates all life ^[283]. Divine beings showered flowers upon a virtuous king ^[284]. God is omnipotent and requires no design to act ^[285]. Creation has existed concurrently with God from eternity ^[286]. Sankhya philosophy states that God is not necessary for creation ^[287]. In Sanskrit, this means absolute existence, knowledge, and wisdom ^[288]. This is the only thing not controlled by cause and effect ^[289]. God is the Infinite Existence, Knowledge, and Bliss Absolute ^[290]. One cannot see God while identifying with the body ^[291]. God is initially perceived as separate, but approached through love ^[292]. This is the central belief of the Vedantists ^[293]. The divine being is manifested as Jesus Christ ^[294]. This concept is both affirmed and denied by the religion ^[295]. God must be there all alone and should reign ^[296]. You must have a strong desire for God ^[297]. The divine being gives all to us and is the Guru of Gurus ^[298]. Worshipped entities have unity of mind ^[299]. This is what is realized in the soul ^[300]. This is the ultimate objective of all religions ^[301]. God is the ultimate abstraction of concepts ^[302]. Beings worship the footstool of the Guru of the universe ^[303]. God is eternal, without form, and omnipresent ^[304]. The Hindoo lives for God, not self ^[305]. The person is both personal and absolute ^[306]. Strictly orthodox believers in the Vedas did not believe in God ^[307]. This is the ruler of Maya ^[308]. Fill the universe consciously with God ^[309]! Gods are positions filled by human souls ^[310]. God can be reached through faith ^[311]. This entity was a central figure in the discussion ^[312]. God is ever present in the universe ^[313]. The unchanging Existence from the outside is yourself from the inside ^[314]. This term refers to God ^[315]. This references deities, emphasizing respect for women ^[316]. Some accept a personal God, others believe God and the universe are one ^[317]. This describes the general cause of all manifestations, Brahman ^[318]. God is the common center from whom all beings are projected ^[319]. Gods are \"bright ones\" who assist humans ^[320]. God doesn't need form because the finite requires form ^[321]. Dualists see God as separate from nature, monists see everything as God ^[322]. The divine essence within a person is unfolded by religion ^[323]. God is not a monarch but is in everyone ^[324]. Hindus believe that God and soul are the only realities ^[325]. This is what we must be, and we cannot have fear with God over us ^[326]. God is the eternal master and the material of both God and man ^[327]. The ultimate truth is the author's definition of 'the reality' ^[328]. These are real to them, and they had actually seen sponge ^[329]. God is the universal thought, Mahat ^[330]. This exists, and is not birth, death, pain, misery, murder, change, good or evil ^[331]. These came after the projection ^[332]. God is pure, the same to all, freedom and love ^[333].

God is the creator and ruler of the universe ^[334].