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72-829: [REDACTED] Look up sa:ब्रह्मपुरी in Wiktionary, the free dictionary. Brahmapuri may refer to: Brahmaloka , heavenly abode of the Hindu god Brahma Brahmapuri, another name for Varanasi , a holy city in India Brahmapuri, Bara , Nepal Brahmapuri, Janakpur , Nepal Brahmapuri, Rautahat , Nepal Brahmapuri, Jodhpur , Rajasthan, India Bramhapuri , Chandrapur, Maharashtra, India Brahmapuri (Vidhan Sabha constituency) , Maharashtra See also [ edit ] Brahmapur (disambiguation) Brahmapurisvarar Temple (disambiguation) Topics referred to by

144-399: A great trichiliocosm. He does so by suffusing the trichiliocosm with his radiance, at which point the inhabitants of those world-system will perceive this light, and then proceeds to extend his voice and powers throughout that realm. Buddhist temporal cosmology describes how the universe comes into being and is dissolved. Like other Indian cosmologies, it assumes an infinite span of time and

216-515: A horizontal cosmology, the distribution of these world-systems into an infinite sheet of existential dimensions included in the cycle of samsara. The entire universe is said to be made up of five basic elements of Earth , Water , Fire , Air and Space . Buddhist cosmology is also intwined with the belief of Karma . As a result, some ages are filled with prosperity and peace due to common goodness, whereas other eras are filled with suffering, dishonesty and short lifespans. The Buddhist cosmology

288-474: A layer of water, which is 8,000,000 yojanas in depth, going down to 8,400,000 yojanas below sea level. Below the layer of water is a "circle of wind", which is 16,000,000 yojanas in depth and also much broader in extent, supporting 1,000 different worlds upon it. Yojanas are equivalent to about 13 km (8 mi). Naraka नरक or Niraya निरय ( Tibetan : དམྱལ་བ་ , Wylie : dmyal ba ; Vietnamese : Địa Ngục hoặc Na-Lạc-Ca ; Burmese : ငရဲ ; Thai : นรก )

360-831: A location and bodies of a sort, though those bodies are composed of a subtle substance which is of itself invisible to the inhabitants of the Kāmadhātu. According to the Janavasabha Sutta, when a brahma (a being from the Brahma-world of the Rūpadhātu) wishes to visit a deva of the Trāyastriṃśa heaven (in the Kāmadhātu), he has to assume a "grosser form" in order to be visible to them. There are 16–22 Rūpadhātu in Buddhist texts,

432-411: A small chiliocosm. A collection of a million systems is a "thousandfold to the second power middling world-system" ( Dvisahassi Majjhima Lokadhātu ) or a medium dichiliocosm. The largest grouping, which consists of a billion world-systems, is called ( Trisahassi Mahasassi Lokadhātu ), a great trichiliocosm or The Galaxy . The Tathagata , if he so wished, could effect his voice and divine power throughout

504-521: Is a home for the Supreme Soul. Brahman-lokah esa atma-lokah "Brahmaloka is the planet of the Supreme Soul." The Chandogya Upanishad says in 8:1 "Within the Brahmapura is an abode, a small lotus-flower within which is a small space (antarakasa). What is within that, should be searched out. That, assuredly, is what one should desire to understand." In Chandogya Upanishad 8.4.3, Brahmaloka

576-471: Is also a Vipaka mind. That is, what is the purpose of the mind is also the purpose of the Pratishandhi mind. And among the above-mentioned Brahma worlds, there is also a Bambalo, where the fourth Dhyana Vaduvas are born as Asanjasanta. Sages, yogis who have grown into intense meditation, are born here and have only a physical body. There is no mind. Yogis take the mind out of the body by gradually focusing

648-548: Is believed that while the rest of the world will be destroyed at the end of a Maha-Kalpa , the Brahmaloka will survive and that the first beings to be born on Earth will come from the ābhassara Brahma world. The Brahmās here are represented as visiting earth and taking an interest in the affairs of men. This is why Nārada descends from the Brahmaloka to dispel the heresies of King Angati in the Lord Brahma-Nārada tale in

720-456: Is cyclical. This does not mean that the same events occur in identical form with each cycle, but merely that, as with the cycles of day and night or summer and winter, certain natural events occur over and over to give some structure to time. The basic unit of time measurement is the mahākalpa or "Great Eon" (Chinese: 大劫 dàjié /Japanese: 大劫 daigō ; Thai: มหากัปป์ or มหากัลป์; Devanagari: महाकल्प / महाकप्प). The length of this time in human years

792-478: Is different from Wikidata All article disambiguation pages All disambiguation pages Brahmaloka Brahmaloka is described to be 60,000,000 miles above the Prajapati loka and is considered to be of great soteriological significance. It is a sphere where the inhabitants never again know death , dwelling perpetually in the company of yogins , and drinking the excellent nectar of yoga . In

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864-483: Is divided into four kalpas or "eons" (Chn/Jpn: 劫 kō ; Thai: กัป; अन्तरकल्प), each distinguished from the others by the stage of evolution of the universe during that kalpa. The four kalpas are: Each one of these kalpas is divided into twenty antarakalpas अन्तरकल्प (Pāli: antarakappa अन्तरकप्प ; Chn/Jpn: 中劫, "inside eons"; Thai: อันตรกัป) each of about the same length. For the Saṃvartasthāyikalpa this division

936-402: Is ever born in these worlds, as a Bodhisattva must ultimately be reborn as a human being. Since these devas rise from lower planes only due to the teaching of a Buddha, they can remain empty for very long periods if no Buddha arises. However, unlike the lower worlds, the Śuddhāvāsa worlds are never destroyed by natural catastrophe. The Śuddhāvāsa devas predict the coming of a Buddha and, taking

1008-463: Is expressed in yojanas , a measurement of very uncertain length, but sometimes taken to be about 4,000 times the height of a man, and so approximately 4.54 miles (7.31 km). The Śuddhāvāsa ( Sanskrit : शुद्धावास ; Pali : सुद्धावास , romanized:  suddhāvāsa ; Tibetan : གནས་གཙང་མ་ , Wylie : gnas gtsang ma ; Vietnamese : Tịnh Cư Thiên ; Chinese : 净居天/凈居天 ; Thai : สุทฺธาวาส ) worlds, or " Pure Abodes ", are distinct from

1080-502: Is mentioned as a realm that one achieves by living a life of brahmacarya : So, only those who find this world of brahman (brahmaloka) by living the life of a celibate student (brahmacarya) come to possess that world, and they obtain complete freedom of movement in all the worlds. In Buddhism , Brahmaloka refers to the highest celestial worlds in existence, the abode of the Brahmas. It consists of twenty heavens, namely: All except

1152-453: Is merely nominal, as nothing changes from one antarakalpa to the next; but for the other three kalpas it marks an interior cycle within the kalpa. The Vivartakalpa begins with the arising of the primordial wind, which begins the process of building up the structures of the universe that had been destroyed at the end of the last mahākalpa. As the extent of the destruction can vary, the nature of this evolution can vary as well, but it always takes

1224-410: Is never defined exactly, but it is meant to be very long, to be measured in billions of years if not longer. The word kalpa, means 'moment'. A maha kalpa consists of four moments (kalpa), the first of which is creation. The creation moment consists of the creation of the "receptacle", and the descent of beings from higher realms into more coarse forms of existence. During the rest of the creation moment,

1296-547: Is not a literal description of the shape of the universe ; rather, it is the universe as seen through the divyacakṣus ( Pali : dibbacakkhu दिब्बचक्खु ), the "divine eye" by which a Buddha or an arhat can perceive all beings arising (being born) and passing away (dying) within various worlds; and can tell from what state they have been reborn , and into which state they will be reborn. Beings can be reborn as devas (gods and Brahmas), humans, animals, asuras (demons), pretas ("hungry ghosts"), and as inhabitants of

1368-690: Is not always clear which world they belong to, although it must always be one of the worlds of the Rūpadhātu. According to the Ayacana Sutta, Brahmā Sahampati, who advises the Buddha to teach Dhamma to the world, resides in the Śuddhāvāsa worlds. The Formless Realm ( Ārūpyadhātu ( Sanskrit ) or Arūpaloka ( Pāli ) ) belongs to those Devas who attained and remained in the Four Formless Absorptions ( catuḥ-samāpatti चतुःसमापत्ति ) of

1440-545: Is not so much a location as it is the beings which compose it; it is sustained by their karma , and if the beings in a world all die or disappear, the world disappears too. Likewise, a world comes into existence when the first being is born into it. The physical separation is not so important as the difference in mental state; humans and animals, though they partially share the same physical environments, still belong to different worlds because their minds perceive and react to those environments differently. In some instances, all of

1512-461: Is that the impermanence that affects other worlds is common to this world of Brahma. Also, when born in the worlds of Brahma, such as Suddhavasa, the lifespan is very long, so a noble person who has all the paramitas can listen to the teachings of a Buddha and see nirvana in the worlds of Brahma. The Buddha says so because during the lifetime of the Brahman worlds, a large number of Buddhas appear in

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1584-510: Is the description of the shape and evolution of the Universe according to Buddhist scriptures and commentaries . It consists of a temporal and a spatial cosmology. The temporal cosmology describes the timespan of the creation and dissolvement of alternate universes in different aeons. The spatial cosmology consists of a vertical cosmology, the various planes of beings, into which beings are reborn due to their merits and development; and

1656-421: Is the end-product of an analysis and reconciliation of cosmological comments found in the Buddhist sūtra and vinaya traditions. No single sūtra sets out the entire structure of the universe, but in several sūtras the Buddha describes other worlds and states of being, and other sūtras describe the origin and destruction of the universe. The order of the planes are found in various discourses of Gautama Buddha in

1728-485: Is the four lower dhyānas or rūpadhyānas (रुपध्यान) . However, although the beings of the Rūpadhātu can be divided into four broad grades corresponding to these four dhyānas, each of them is subdivided into further grades, three for each of the four dhyānas and five for the Śuddhāvāsa devas, for a total of seventeen grades (the Theravāda tradition counts one less grade in the highest dhyāna for a total of sixteen). Physically,

1800-407: Is the name given to one of the worlds of greatest suffering, usually translated into English as "hell" or "purgatory". These are realms of extreme sufferings. As with the other realms, a being is born into one of these worlds as a result of his karma , and resides there for a finite length of time until his karma has achieved its full result, after which he will be reborn in one of the higher worlds as

1872-480: Is therefore a protector of Buddhism. They guard and protect Buddhism on earth, and will pass into enlightenment as Arhats when they pass away from the Suddhavasa worlds. Brahma Sahampati , an inhabitant from these worlds, who appealed to the newly enlightened Buddha to teach, was an Anagami under the previous Buddha. Because a Śuddhāvāsa deva will never be reborn outside the Śuddhāvāsa worlds, no Bodhisattva

1944-597: The Trāyastriṃśa devas live on its peak, the Cāturmahārājikakāyika devas live on its slopes, and the Asuras live in the ocean at its base. Sumeru and its surrounding oceans and mountains are the home not just of these deities, but also vast assemblies of beings of popular mythology who only rarely intrude on the human world. They are even more passionate than the higher devas, and do not simply enjoy themselves but also engage in strife and fighting. The foundations of

2016-748: The Mahanipata Jataka . Arupa worlds are the highest among all divine worlds Brahma worlds. Since the beings born in these Brahman worlds with very long lifespans are formless worlds, many Buddhas were born and preached the Dhamma, even if the beings are filled to the point of Ama Maha Nirvana, they do not get to hear the Dhamma. During the time when our great Bodhisattva was performing difficult tasks, Alara Kalama and Uddakaraputta, who were teachers, were born in these worlds after giving birth to Dhyana, so they did not get nirvana in this Buddha seat. Those who have acquired formative meditation will be born in

2088-538: The Pāli Vibhajyavāda tradition (represented by today's Theravādins) agrees, despite some minor inconsistencies of nomenclature, with the Sarvāstivāda tradition which is preserved by Mahāyāna Buddhists. The spatial cosmology displays the various worlds in which beings can be reborn. Spatial cosmology can also be divided into two branches. The vertical (or cakravāḍa; Devanagari: चक्रवाड ) cosmology describes

2160-625: The arūpadhyānas in a previous life, and now enjoy the fruits ( vipāka ) of the good karma of that accomplishment. Bodhisattvas , however, are never born in the Ārūpyadhātu even when they have attained the arūpadhyānas. The Formless Realm would have no place in a purely physical cosmology, as none of the beings inhabiting it has either shape or location; and correspondingly, the realm has no location either. The inhabitants of these realms are possessed entirely of mind. Having no physical form or location, they are unable to hear Dhamma teachings. There are four types of Formless Deva planes corresponding to

2232-623: The rūpa jhānas ; and the desire realm ( Kamadhātu ). The three realms contain together thirty-one planes of existence, each corresponding to a different type of mentality. These three realms ( tridhātu , trailokya ) are the Formless Realm ( Ārūpyadhātu ), which consists of four planes; the Form Realm ( Rūpadhātu ), which consists of sixteen planes; and the Pleasure Realm ( Kāmadhātu ), which consists of fifteen planes. A world

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2304-614: The Brahmas whose body light is very vast. In Paritta Subha dwells the Brahmans who spread their light in a little way. Brahman, who spreads the immeasurable light of the infinite bliss, closes. Brahmas who radiate unchanging bodily light in Subha Kinha reside. The Brahmins who have attained Mahatphala Mahanisamsa in Vehappala are closed. The Dhamma also mentions the above-mentioned body light as Khyama Prabhava. According to Buddhism,

2376-576: The Brahmin Subha, how to be born in the world of Brahma, in the Subha Sutta, when asked by him. The beings born in the Kāmadhātu कामधातु ( Pali : कामलोक , romanized:  Kāmaloka ; Tibetan : འདོད་པའི་ཁམས་ , Wylie : ' dod pa'i khams ; Vietnamese : Giới Dục ; Chinese : 欲界 ; Japanese : Yoku-kai ; Thai : กามภูมิ ) differ in degree of happiness, but they are all, other than Anagamis , Arhats and Buddhas , under

2448-418: The Rūpadhātu consists of a series of planes stacked on top of each other, each one in a series of steps half the size of the previous one as one descends. In part, this reflects the fact that the devas are also thought of as physically larger on the higher planes. The highest planes are also broader in extent than the ones lower down, as discussed in the section on Sahasra cosmology . The height of these planes

2520-667: The Sutta Pitaka. In the Saleyyaka Sutta of the Majjhima Nikaya the Buddha mentioned the planes above the human plane in ascending order. In several suttas in the Anguttara Nikaya , the Buddha described the causes of rebirth in these planes in the same order. The synthesis of this data into a single comprehensive system must have taken place early in the history of Buddhism, as the system described in

2592-607: The air without mechanical aid, living for a very long time, and not requiring sustenance; they are more like a type of lower deity than present-day humans are. Over time, they acquire a taste for physical nutriment, and as they consume it, their bodies become heavier and more like human bodies; they lose their ability to shine, and begin to acquire differences in their appearance, and their length of life decreases. They differentiate into two sexes and begin to become sexually active. Then greed, theft and violence arise among them, and they establish social distinctions and government and elect

2664-415: The arrangement of worlds in a vertical pattern, some being higher and some lower. By contrast, the horizontal (sahasra) cosmology describes the grouping of these vertical worlds into sets of thousands, millions or billions. The vertical cosmology is divided into three realms, or dhātus : the formless realm ( Ārūpyadhātu ), corresponding to the formless jhanas; the form realm ( Rūpadhātu ), corresponding to

2736-572: The beings born in the Ārūpyadhātu and the Rūpadhātu are informally classified as "Gods" or "Deities" ( devāḥ ), along with the Gods of the Kāmadhātu, notwithstanding the fact that the Deities of the Kāmadhātu differ more from those of the Ārūpyadhātu than they do from humans. It is to be understood that deva is an imprecise term referring to any being living in a longer-lived and generally more blissful state than humans. Most of them are not "gods" in

2808-512: The center of Brahmaloka is Brahmapura, a huge palace where Brahma resides. Brahmaloka is a realm composed entirely of Brahman , considered superior to the Svarga loka and full of immortal energy, knowledge and bliss. It is also known as the planet of the Bhagavān. The above statement shows that Brahmaloka is an eternal Vaikuntha that is neither created nor located within the material realm and

2880-402: The common sense of the term, having little or no concern with the human world and rarely if ever interacting with it; only the lowest deities of the Kāmadhātu correspond to the gods described in many polytheistic and monotheistic religions. The term Brahmā is used both as a name and as a generic term for one of the higher devas. In its broadest sense, it can refer to any of the inhabitants of

2952-420: The domination of Māra and are bound by sensual desire, which causes them suffering. Birth into these planes takes place as a result of our Karma. The Sense-Sphere (Desire) Realm is the lowest of the three realms. The driving force within this realm is sensual desire. The following four worlds are bounded planes, each 80,000 yojanas square, which float in the air above the top of Mount Sumeru . Although all of

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3024-418: The earth All of the structures of the earth, Sumeru and the rest, extend downward to a depth of 80,000 yojanas below sea level – the same as the height of Sumeru above sea level. Below this is a layer of "golden earth", a substance compact and firm enough to support the weight of Sumeru. It is 320,000 yojanas in depth and so extends to 400,000 yojanas below sea level. The layer of golden earth in turn rests upon

3096-466: The end of a mahākalpa (see Temporal cosmology below), that is, the column of fire does not rise high enough to reach them. After the destruction of the world, at the beginning of the vivartakalpa, the worlds are first populated by beings reborn from the Ābhāsvara worlds. The mental state of the devas of the Brahmā worlds ( Vietnamese : Sơ Thiền ; Chinese : 初禅三天 ; Thai : พรหมภูมิ ) corresponds to

3168-533: The first dhyāna, and is characterized by observation ( vitarka ) and reflection ( vicāra ) as well as delight ( prīti ) and joy ( sukha ). The Brahmā worlds, together with the other lower worlds of the universe, are destroyed by fire at the end of a mahākalpa (see Temporal cosmology below). One way to rebirth in the Brahma world is mastery over the first jhana. Another is through meditations on loving kindness, compassion, altruistic joy, and equanimity. The Buddha teaches

3240-570: The form of beings from a higher world being born into a lower world. The example of a Mahābrahmā being the rebirth of a deceased Ābhāsvara deva is just one instance of this, which continues throughout the Vivartakalpa until all the worlds are filled from the Brahmaloka down to Avīci Hell During the Vivartakalpa the first humans appear; they are not like present-day humans, but are beings shining in their own light, capable of moving through

3312-498: The form realms (rupa dhatu), a destruction of fire occurs, sparing everything from the realms of the 'radiant' gods and above (abha deva). After 7 of these destructions by 'fire', a destruction by water occurs, and everything from the realms of the 'pleasant' gods and above is spared (subha deva). After 64 of these destructions by fire and water, that is – 56 destructions by fire, and 7 by water – a destruction by wind occurs, this eliminates everything below

3384-481: The formless Brahman worlds after death, and those who have attained higher formless meditation will be born in the formless Brahman worlds after death. For that, the Dhyanas acquired must die without deterioration. But worldly meditation taken as Ashtasamapatti can deteriorate. Therefore, those dhyanas acquired by meditating with vigor should be preserved without deterioration. The kirya mind was born in connection with

3456-518: The four Arūpa worlds are classed among the Rūpa worlds (the inhabitants of which are corporeal). The inhabitants of the Brahmaloka are free from sensual desires. Brahmaloka consists only of higher devas or higher celestial beings called Brahmas and rebirth in the Brahma world is the result of great virtue due to meditation. The Jataka tales also contain various instances of ascetics who practiced meditation, being reborn after death in Brahmaloka. Furthermore, it

3528-444: The four types of arūpadhyānas: The Rūpadhātu ( Sanskrit : रूपधातु ; Pali : रूपलोक , romanized:  rūpaloka ; Tibetan : གཟུགས་ཀྱི་ཁམས་ , Wylie : gzugs kyi khams ; Vietnamese : Giới Sắc ; Chinese : 色界 ; Japanese : 色界 , romanized :  shiki-kai ; Burmese : ရူပဗြဟ္မာဘုံ ; Thai : รูปโลก / รูปธาตุ ) or "Form realm" is, as the name implies, the first of the physical realms; its inhabitants all have

3600-445: The fourth dhyāna, and is characterized by equanimity ( upekṣā ). The Bṛhatphala worlds form the upper limit to the destruction of the universe by wind at the end of a mahākalpa (see Temporal cosmology below), that is, they are spared such destruction. The mental state of the devas of the Śubhakṛtsna worlds ( Vietnamese : Tam Thiền ; Chinese : 三禅三天 ; Devanagari: शुभकृत्स्न; Thai : ศุภกฤตฺสนาภูมิ ) corresponds to

3672-464: The guise of Brahmins, reveal to human beings the signs by which a Buddha can be recognized. They also ensure that a Bodhisattva in his last life will see the four signs that will lead to his renunciation. The five Śuddhāvāsa worlds are: The mental state of the devas of the Bṛhatphala worlds ( Vietnamese : Tứ Thiền ; Chinese : 四禅九天/四禪九天 ; Japanese : 四禅九天 ; Thai : เวหปฺปผลา ) corresponds to

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3744-845: The hell realms. The process by which sentient beings migrate from one state of existence to another is dependent on causes and conditions. The three causes are giving or charity, moral conduct, meditative development, and their opposites. Rebirth in the Kama-loka (desire realm) depends on a person's moral conduct and practice of giving. Rebirth in the Rupa-loka (form realm) and Arupa-loka (formless realm) also requires meditation development. Liberation from all rebirth requires eons upon eons of perfecting charity, moral conduct, and meditative development, in order to achieve Buddhahood. The Buddhist cosmology as presented in commentaries and works of Abhidharma in both Theravāda and Mahāyāna traditions,

3816-473: The human lifespan descending from 80,000 years to 10, and then back up to 80,000 again. The interval between 2 of these "intermediate" moments is the "seven day purge", in which a variety of humans will kill each other (not knowing or recognizing each other), some humans will go into hiding. At the end of this purge, they will emerge from hiding and repopulate the world. After this purge, the lifespan will increase to 80,000, reach its peak and descend, at which point

3888-558: The lower five fetters, consisting of self-view, sceptical doubt, clinging to rites and ceremonies, sense desires, and ill-will. They will destroy their remaining fetters of craving for fine material existence, craving for immaterial existence, conceit, restlessness and ignorance during their existence in the Pure Abodes. Those who take rebirth here are called "non-returners" because they do not return from that world, but attain final nibbana there without coming back. Every Śuddhāvāsa deva

3960-632: The lower world. In the Western sense of the word "heaven", the term best applies to the four worlds listed below: The world-mountain of Sumeru सुमेरु ( Vietnamese : Tu Di ; Sineru सिनेरु; Thai : เขาพระสุเมรุ, สิเนรุบรรพต ) is an immense, strangely-shaped peak which arises in the center of the world, and around which the Sun and Moon revolve. Its base rests in a vast ocean, and it is surrounded by several rings of lesser mountain ranges and oceans. The three worlds listed below are all located on, or around, Sumeru:

4032-415: The mind on one goal at the same time as the fourth meditation. For this one must have strong mental concentration. This world of Brahma is born from animals in the same posture as when it was born from the world of man. Chaturtha Dhyanaddo should resolve to be born in this world of Brahman. Even though this is a metaphorical world, it should be abandoned when the specified life span is over. The reason for this

4104-480: The most commonly given number being 18. The beings of the Form realm are not subject to the extremes of pleasure and pain, or governed by desires for things pleasing to the senses, as the beings of the Kāmadhātu are. The bodies of Form realm beings do not have sexual distinctions. Like the beings of the Ārūpyadhātu, the dwellers in the Rūpadhātu have minds corresponding to the dhyānas (Pāli: jhānas). In their case, it

4176-643: The number of Brahma worlds Twenty is more than the number of divine worlds. According to the teaching of Buddhism, the details about Brahma Loka are given below. 1. brahma pārisadya 2. brahma purōhitaya 3. mahā brahmaya 4. parittābhaya 5. appamānābhaya 6. ābhassaraya 7. parittasubhaya 8. appamāna subhaya 9. subhakiṇhaka 10.vehapphalaya 11.asaagna talaya 12. avīhaya 13. atappaya 14. sudassaya 15. sudassiya 16. akaniṣṭaya 17. ākāsañacāyatanaya 18. viññāacāyatanaya 19. ākicañāyatanaya 20. nēvasaññānāsaññāyatanaya Buddhist cosmology#Form Realm .28R.C5.ABpadh.C4.81tu.29 Buddhist cosmology

4248-452: The other worlds of the Rūpadhātu in that they do not house beings who have been born there through ordinary merit or meditative attainments, but only those Anāgāmins ("Non-returners"), the third level on the path of enlightenment, who are already on the path to Arhat -hood and who will attain enlightenment directly from the Śuddhāvāsa worlds without being reborn in a lower plane. These Pure Abodes are accessible only to those who have destroyed

4320-473: The planes, from the plane of neither perception nor non-perception (nevasanna-asanna-ayatana) down to the Avīci – the "without interval" niraya – constitutes the single world-system, Cakkavāla (intimating something circular, a "wheel" or one Planetary system , but the etymology is uncertain ), described above. A collection of one thousand systems are called a "thousandfold minor world-system" ( Culanika Lokadhātu ) or

4392-473: The purge will happen again. Within the duration 'moment', this purge and repeat cycle seems to happen around 18 times, the first "intermediate" moment consisting only of the descent from 80,000 – the second intermediate moment consisting of a rise and descent, and the last consisting only of an ascent. After the duration 'moment' is the dissolution moment, the hells will gradually be emptied, as well as all coarser forms of existence. The beings will flock to

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4464-485: The realms of the 'fruitful' devas (vehapphala devas, literally of "great fruit"). The pure abodes (suddhavasa, meaning something like pure, unmixed, similar to the connotation of "pure bred German shepherd"), are never destroyed. Although without the appearance of a Buddha, these realms may remain empty for a long time. The inhabitants of these realms have exceedingly long life spans. The formless realms are never destroyed because they do not consist of form (rupa). The reason

4536-547: The result of an earlier karma that had not yet ripened. The mentality of a being in the hells corresponds to states of extreme fear and helpless anguish in humans. Physically, Naraka is thought of as a series of layers extending below Jambudvīpa into the earth. There are several schemes for counting these Narakas and enumerating their torments. One of the more common is that of the Eight Cold Narakas and Eight Hot Narakas. Sahasra means "one thousand". All of

4608-478: The rupavachara and arupavachara meditations associated with Buddhas and Arhats. These rupavachara, arupavachara meditation minds are also called Mahaggata minds in Abhidhamma. Meritorious minds, meritorious minds and meritorious minds are considered for those who are not rahats. Arhats will have milky hearts. There is no power of reciprocation in the mind. In this way, like the emotional mind, the Pratishandhi mind

4680-456: The same term [REDACTED] This disambiguation page lists articles associated with the title Brahmapuri . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Brahmapuri&oldid=1224749427 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description

4752-419: The second dhyāna, and is characterized by delight ( prīti ) as well as joy ( sukha ); the Ābhāsvara devas are said to shout aloud in their joy, crying aho sukham! ("Oh joy!"). These devas have bodies that emit flashing rays of light like lightning. They are said to have similar bodies (to each other) but diverse perceptions. The Ābhāsvara worlds form the upper limit to the destruction of the universe by fire at

4824-509: The third dhyāna, and is characterized by a quiet joy ( sukha ). These devas have bodies that radiate a steady light. The Śubhakṛtsna worlds form the upper limit to the destruction of the universe by water at the end of a mahākalpa (see Temporal cosmology below), that is, the flood of water does not rise high enough to reach them. The mental state of the devas of the Ābhāsvara आभास्वर worlds ( Vietnamese : Nhị Thiền ; Chinese : 二禅三天 ; Thai : อาภัสสราภูมิ/อาภาสวราธาตุ corresponds to

4896-452: The world is destroyed by fire, water and wind, and not earth is because earth is the 'receptacle'. After the dissolution moment, this particular world system remains dissolved for a long time, this is called the 'empty' moment, but the more accurate term would be "the state of being dissolved". The beings that inhabited this realm formerly will migrate to other world systems, and perhaps return if their journeys lead here again. A mahākalpa

4968-402: The world is populated. Human beings who exist at this point have no limit on their lifespan. The second moment is the duration moment, the start of this moment is signified by the first sentient being to enter hell (niraya), the hells and nirayas not existing or being empty prior to this moment. The duration moment consists of twenty "intermediate" moments (antarakappas), which unfold in a drama of

5040-738: The world. All the Buddhas who appear in this way go to the world of snakes to preach the Dhamma. And the nature and composition of the worlds of Brahma are as follows. That is the people of the great Brahma reside in the Brahma Parisajja. In the Brahma Purohita resides the advisors of the great Brahma The Great Brahman is the world where the Great Brahman resides. Phrathabhaya is a world of Brahman with dim light. The light of appamanabha spreads immeasurably. In Abhassara resides

5112-458: The worlds inhabited by devas (that is, all the worlds down to the Cāturmahārājikakāyika world and sometimes including the Asuras) are sometimes called "heavens". These devas enjoy aesthetic pleasures, long life, beauty, and certain powers. Anyone who has led a wholesome life can be born in them. These devas live in four heavens that float in the air, leaving them free from contact with the strife of

5184-407: The Ārūpyadhātu and the Rūpadhātu. In more restricted senses, it can refer to an inhabitant of one of the eleven lower worlds of the Rūpadhātu, or in its narrowest sense, to the three lowest worlds of the Rūpadhātu (Plane of Brahma's retinue). A large number of devas use the name "Brahmā", e.g. Brahmā Sahampati (ब्रह्मा सहम्पत्ति), Brahmā Sanatkumāra (ब्रह्मा सनत्कुमारः), Baka Brahmā (बकब्रह्मा), etc. It

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