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Early texts are not explicit about how these realms are to be interpreted; however, they can be seen as states of consciousness. The realm of deva symbolising the purer and spiritual stages of consciousness, humans relating to the abilities of reason and logic, animals and hunger ghosts especially can be seen as an image of instinct and Naraka would represent the accumulated dukkha from past ...
Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm. [6] The six realms are typically divided into three higher realms (good, fortunate) and three lower realms (evil, unfortunate), with all realms of rebirth being Independent completely of ...
Like Jainism, Buddhism developed its own saṃsāra theory, that evolved over time the mechanistic details on how the wheel of mundane existence works over the endless cycles of rebirth and redeath. [118] [119] In early Buddhist traditions, saṃsāra cosmology consisted of five realms through which wheel of existence recycled. [111]
Bhavachakra, "wheel of life," [a] consists of the words bhava and chakra.. bhava (भव) means "being, worldly existence, becoming, birth, being, production, origin". [web 1]In Buddhism, bhava denotes the continuity of becoming (reincarnating) in one of the realms of existence, in the samsaric context of rebirth, life and the maturation arising therefrom. [2]
Bhikkhu Sujato notes that there are three main principles of rebirth in early Buddhism: [38] Rebirth is regarded as an ongoing process to be escaped from in the search for liberation. Rebirth is determined by one's own mind, particularly one's ethical choices. The practice of Buddhism aims at ending rebirth.
Buddhist texts assert that rebirth can occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, hungry ghosts, hellish). [note 9] Samsara ends if a person attains nirvana, the "blowing out" of the afflictions through insight into impermanence and "non-self". [109] [110] [111]
It is a kind of diagram which portrays these realms and the mechanism that causes these samsaric rebirths. In this depiction, the realm of the Devas is shown at the top, followed clockwise by the realms of the Asuras, the Animals, Naraka, the Pretas, and the Humans. Close examination will show that the Buddha is shown as being present in every ...
The term Brahmā in Buddhism refers to the leading god, but in some Suttas the term broadly refers to all deities who live in the realm of form. Ancient and medieval Buddhist texts define seventeen, [2] [21] or more, [22] [23] heavenly Brahmā realms (along with demi-gods, hungry ghost and hellish realms), in a stratified manner, which are ...