Although the word deva is generally translated god (or, very occasionally, angel) in English, Buddhist devas differ from the gods and angels of most religions past and present in many important ways. Buddhist devas arent eternal. Their lives as devas began some time in the past when they died and were reborn. Buddhist devas are not immortal. They live for very long but finite periods of time, ranging from thousands to (at least) billions of years. When they pass away, they are reborn as some other sort of being, perhaps a different type of deva, perhaps a human or something beyond comprehension. Buddhist devas do not create or shape the world. They come into existence based upon their past karmas and they are as much subject to the natural laws of cause and effect as any other being in the universe. They also have no role in the periodic dissolutions of worlds. Buddhist devas are not incarnations of a few archetypal deities or manifestations of a god. Nor are they merely symbols. They are considered to be, like humans, distinct individuals with their own personalities and paths in life. Buddhist devas are not omniscient. Their knowledge is inferior to that of a fully enlightened Buddha, and they especially lack awareness of beings in worlds higher than their own. Buddhist devas are not omnipotent. Their powers tend to be limited to their own worlds, and they rarely intervene in human affairs. When they do, it is generally by way of quiet advice rather than by physical intervention. Buddhist devas are not morally perfect. The devas of the worlds of the Rūpadhātu do lack human passions and desires, but some of them are capable of ignorance, arrogance and pride. The devas of the lower worlds of the Kāmadhātu experience the same kind of passions that humans do, including (in the lowest of these worlds), lust, jealousy, and anger. It is, indeed, their imperfections in the mental and moral realms that cause them to be reborn in these worlds. Buddhist devas are not to be considered as equal to a Buddhist refuge. While some individuals among the devas may be beings of great moral authority and prestige and thus deserving of a high degree of respect (in some cases, even being enlightened practitioners of the Dharma), no deva can ultimately be taken as the way of escape from saṃsāra or control ones rebirth. The highest honors are reserved to the Three Jewels of Buddha, Dharma, and Saṅgha. Hindus hold almost none of these points to be true about the devas. The Hindu view is that the devas are in nature very much akin to the gods or angels of other religions. en.wikipedia.org/wiki/Deva_%28Buddhism%29
Posted on: Sun, 18 Jan 2015 22:11:58 +0000
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