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She is popular in many Buddhist countries and is a subject in Buddhist legends and art. Originally an Indian bodhisattva, her popularity has spread to Theravadin countries. Her popularity, however, peaks in Nepal, where she has a strong following among the Buddhist Newars of the Kathmandu Valley and is thus a central figure in Newar Buddhism. [12]
Great mandala of the Tôji imperial temple in Kyoto. Buddhism includes a wide array of divine beings that are venerated in various ritual and popular contexts. Initially they included mainly Indian figures such as devas, asuras and yakshas, but later came to include other Asian spirits and local gods (like the Burmese nats and the Japanese kami).
Upon Buddhism's arrival in China, it became syncretized with the native culture. Three Taoist gods, namely the Emperor Zi Wei, Emperor Dongyue and the Thunder God, were added to the grouping as well, forming the modern list of twenty-four deities. [1] [2] Veneration of the twenty-four deities has continued into modern Chinese Buddhist traditions.
A Deva (Sanskrit and Pali: देव; Mongolian: тэнгэр, tenger) in Buddhism is a type of celestial being or god who shares the god-like characteristics of being more powerful, longer-lived, and, in general, much happier than humans, although the same level of veneration is not paid to them as to Buddhas.
A deity or god is a supernatural being considered to be sacred and worthy of worship due to having authority over some aspect of the universe and/or life. [1] [2] The Oxford Dictionary of English defines deity as a god or goddess, or anything revered as divine. [3]
List of Norse gods and goddesses; Greek deities (see also Greek mythological figures, Twelve Olympians, Ancient Greek religion, Mycenaean deities) Neoplatonic triad; Hungarian deities; Lusitani deities; Paleo-Balkan deities (Dacian/Illyrian/Thracian) List of Roman deities; Sami deities; Slavic deities; Thelemic deities
Historically, the roots of Buddhism lie in the religious thought of Iron Age India around the middle of the first millennium BCE. [5] This was a period of great intellectual ferment and socio-cultural change known as the Second Urbanisation, marked by the growth of towns and trade, the composition of the Upanishads and the historical emergence of the Śramaṇa traditions.
In Mahayana Buddhist texts, Marici is the goddess of dawn, one introduced by the Buddha at Shravasti. In some aspects, she is comparable to, and likely a fusion deity derived from the feminine version of, Surya and, in other ways, to Usha, Durga, and Vajravārāhī. [1] [2] She is one of the goddesses (or gods) invoked in Buddhist dharanis. [3]