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The sacrifices that one performs are stated to journey directly to heaven, and are stored to await the sacrificer on his arrival. One hymn describes Svarga to be a realm that contains water-lilies and lotuses, lakes of butter with banks of honey, along with streams flowing with a number of foods such as wine, milk, curds, and water.
Arūpa-loka (the world of formlessness), a non-corporeal realm populated with four heavens. It is a possible rebirth destination for practitioners of the four formlessness stages of meditation (arūpa-samāpatti). [3] According to Theravada Buddhism, these are all the realms of existence outside of nirvana, which transcends all three realms.
(Akasha is a Sanskrit word meaning "sky", "space" or "aether") In the religion of theosophy and the philosophical school called anthroposophy, the Akashic records are a compendium of all universal events, thoughts, words, emotions and intent ever to have occurred in the past, present, or future in terms of all entities and life forms, not just ...
Kamadhenu-Surabhi's residence varies depending on different scriptures. The Anushasana Parva of the Mahabharata tells how she was given the ownership of Goloka, the cow-heaven located above the three worlds (heaven, earth and netherworld): the daughter of Daksha, Surabhi went to Mount Kailash and worshipped Brahma for 10,000 years. The pleased ...
Other terms used for this body include body of glory, [2] spirit-body, luciform body, augoeides ('radiant body'), astroeides ('starry or sidereal body'), and celestial body. [ 3 ] The concept derives from the philosophy of Plato : the word 'astral' means 'of the stars'; thus the astral plane consists of the Seven Heavens of the classical planets .
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Heaven is a key concept in Chinese mythology, philosophies, and religions, and is on one end of the spectrum a synonym of Shangdi ("Supreme Deity") and on the other naturalistic end, a synonym for nature and the sky. The Chinese term for "heaven", Tian (天), derives from the name of the supreme deity of the Zhou dynasty.
For example, in the commentary to the Yajnavalkya-Gargi dialogue of section 6.2 in the Brihadaranyaka Upanishad, Radhakrishnan translates Dyuloka as heaven. [ 4 ] In another context, Dyuloka is the realm of existence ( samsara ) where souls are reborn as gods and goddesses, to live out a life based on one's karma before they die again ...