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A Critical Study of The Concept of “Deity” (Devata) in Theravada Buddhism |
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| Author |
Suthep Akinjano
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| Date | 1996.04.25 |
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| Pages | 175 |
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| Publisher | Mahachulalongkornrajavidyalaya University |
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| Publisher Url |
http://www.mcu.ac.th/En/index.php
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| Location | Bangkok, Thailand [曼谷, 泰國] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 英文=English; 泰文=Thai |
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| Degree | master |
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| Institution | Mahachulalongkornrajavidyalaya University |
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| Advisor | Phramaha Tuan Siridhammo |
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| Publication year | 1996 |
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| Abstract | This research work attempts to study the story of gods (Devata) in Theravada Buddhism critically and systematically. The word 'devata' is used for calling the celestial beings which are regarded as the states or planes of those who had for their nature the virtues accumulated when they were human beings. Both gods and men are closely related and apparently distinguished from each other by the essence of Karma, according to which all creatures are graded as superior or inferior to one another. However, no matter how different they are, the human world must be the essential point of their division, because the human world is taken as the only place where all beings accumulate their Karma for various kinds of future existence. Therefore, there are so many heavenly planes in correspondence with the moral levels of all celestial creatures in Buddhism, gods are treated as worldly beings as the humans. So, the behaviors and activities of both gods and humans are inevitably related to each other in various forms. In this regard, Buddhism states clearly that their relationship should depend on loving-kindness (metta), living in brotherhood and friendly. In other worlds, they should pay mutual respect and understanding as being friends of worldly existence.
When considered the virtues of both gods and human beings, Buddhism pays more emphasis on the former virtues as the most significant in the sense that if human beings strictly follow the Buddha's teaching by leading their lives with mindfulness (sati) and by accumulating only good deeds, they can be born in the celestial world after death without uncertainty. Therefore, in Buddhism becoming (bhava) or planes (bhumi) originate owing to the accumulative Karmic forces, say, in other words, the results of Creatures' meritorious deeds. It is also said that those who attained Nibbhana, the final aim of Buddhism, known as Arahanta are not supposed to be born again after death in any planes, because the state of Arahanta, the perfect ones, when compared to that of the worldly persons is beyond the state of birth and death (Samsara).
As has been known that Thai people believe in Buddhism, so also they believe in the concepts of heaven and hell, that gives to Thai culture in particular. The belief of Thai people in the concept of gods as mentioned in the Buddhist texts results in the influences on Thai morality. Thai culture and tradition and Thai rites and ceremonies in total. |
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| Hits | 958 |
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| Created date | 2007.11.29 |
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| Modified date | 2016.03.29 |
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