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Das Buddhist Konzept von 鈥淲eltliche Existenzen鈥�

Weltliche Existenz im Buddhismus: Der Kreislauf von Geburt und Wiedergeburt in der materiellen Welt. ^[1]

Dies beschreibt die st盲ndige Ver盲nderung und das Leiden, das mit der irdischen Existenz einhergeht, ein zentrales buddhistisches Konzept.

Das Hindu Konzept von 鈥淲eltliche Existenzen鈥�

In Hinduism, "Weltliche Existenz" (worldly existence) describes the continual cycle of pain, birth, and activity driven by ignorance ^[2]. It encapsulates the material realm and its inherent sufferings. In Vaishnavism, this concept refers to being attached to material life, leading to the pursuit of temporary pleasures and a life devoid of spiritual insight ^{[3] [4]}. The Purana texts depict it as a temporal and often painful reality filled with relationships and experiences, ultimately leading to liberation ^[5]. This earthly life is marked by material attachments, sufferings, and the cyclical experience of birth, death, and rebirth ^{[6] [7]}.

It represents the reality of life and suffering on Earth from which souls seek emancipation, and the everyday concerns that distract from deeper spiritual truths ^{[8] [9]}. This existence is filled with suffering and attachments, which the five-syllabled mantra can help to transcend . It also hinders the acquisition of Yogic powers, and the earthly life is filled with suffering and challenges that individuals seek to transcend . The cycle of birth, life, death, and rebirth in material reality is a central aspect, from which spiritual aspirants seek liberation . The earthly and material world is filled with suffering and torments, contrasting with spiritual refuge . It is a state of suffering within the cycle of birth, death, and rebirth in the physical world .

This temporal and material life is filled with suffering and challenges, and often described as having little worth, contrasting with the higher spiritual existence among devotees of Vishnu . Practitioners seek liberation through the observance of vows, and Hemangi seeks to transcend this with the help of the gods . The ordinary, material life is marked by birth, death, and worldly concerns, filled with illusion and false ownership of material possessions . This earthly life is a cycle one seeks to escape through spiritual practice, and where attachments and relationships may seem significant . The worldly life is filled with suffering and afflictions, distracting individuals from spiritual pursuits, and the ordinary life is characterized by trivial concerns, existing in the physical world . Devotees seek liberation through rituals and prayers, and devotion and pilgrimage offer an escape from the cycle of birth and death .

The ordinary, everyday life is characterized by material desires and distractions, from which one seeks liberation, and it involves attachment and suffering, which one must transcend through spiritual practices . It is a temporary state on earth, characterized by attachments and desires as opposed to spiritual fulfillment, filled with grief, and differentiated from spiritual existence . The worldly life is characterized by attachment, desires, and material pursuits, and seen as a cycle of suffering . This can be a difficult ocean of material life, from which one seeks liberation, and the regular earthly life includes material concerns . The cycle of earthly life and suffering can be transcended through holy practices, the Ekadashi-vow liberates individuals from the ordinary worldly life, and liberation is sought from material concerns . Devotion to Rama is the way to transcend the cycle of birth, life, and sorrow . Being entangled in the material world and its concerns, characterized by suffering and cycles of birth and death is another aspect of it .

This state is often painful, filled with both pleasures and pains, and also an ordinary world of human life characterized by suffering, illusion, and material attachments . The ordinary and worldly life encompasses the cycle of birth, death, and relationships . This life is the material and physical life in which beings are entangled, contrasting with spiritual or celestial life ^[10]. It is characterized by suffering and distraction, which can be transcended through knowledge of the Gita ^[11]. Devotion can liberate one from misery, grief, and terror . The cycle of worldly life is filled with miseries, often referred to as the trap of Samsara, which is sought to be escaped through spiritual practice . Knowledge can help one rise above the worldly life . Vasuki seeks to be freed from the cycle of worldly life through penance and blessings, and one seeks to renounce the suffering of birth . The worldly life is filled with attachments and distractions that detract from spiritual pursuits .

It includes temporary, material aspects that distract from spiritual knowledge and self-realization, and the ordinary state of being characterized by attachment and ignorance before realizing the true nature of the soul . Proper rituals can help to transcend the earthly, material life, characterized by suffering . The everyday life and struggles can be transcended through devotion and the installation of Vishnu's image . The common worldly life is marked by material attachments which characters seek to transcend, and the sages seek emancipation through devotion and knowledge . It is an ordinary and often burdensome life marked by ignorance, attachment, and resultant pain, and the worldly life is filled with material concerns and distractions, as opposed to spiritual realms . In Kavya, it's characterized by suffering and the alternation between opposites, and also by material concerns and attachments, from which the gambler sought to break free ^{[12] [13]}.

In Yoga, this state is characterized by worldly attachments and experiences, which the afflictions work to reinforce ^[14]. Vedanta describes the ongoing state of worldly life, which is made possible through the interconnectedness of Nescience and other related elements ^[15]. The stream of mundane existence presupposes aggregates, and without them, the stream would end ^[16]. It is the commonplace experience of life, characterized by sorrow, delusion, and the challenges of material reality, and is of a transient nature, addressed by Lord Shiva to guide disciples towards higher consciousness ^[17] . This is a state seen as separate from the eternal Brahman and refers to the ordinary, temporal life that individuals seek to transcend through spiritual practices, and also the state occupied with worldly matters and material concerns ^{[18] [19] [20]}. In Shaivism, it is the worldly life from which the self seeks liberation, and is the everyday reality characterized by material concerns and attachments that hinder spiritual growth .

In Dharmashastra, it is the transient experience of life that one must reflect upon, and the ordinary, worldly life is characterized by suffering and the pursuit of temporary pleasures ^{[21] [22]}.

Das Jain Konzept von 鈥淲eltliche Existenzen鈥�

Die weltliche Existenz im Jainismus beschreibt eine vom Asketen Shatabahu gef眉rchtete Welt, in der der Kampf um spirituelle Befreiung im Vordergrund steht ^[23]. Sie kennzeichnet sich durch Bindung und weltliches Engagement, was im Gegensatz zu spirituellen Zielen steht ^[24].

Dieses Leben ist von Begierden und Anhaftung gepr盲gt, und Gl盲ubige streben nach Befreiung durch das Gesetz ^[25]. Es handelt sich um ein allt盲gliches Dasein, das durch Anhaftung und Leid gekennzeichnet ist und von spirituellen Zielen ablenkt ^[26].

Zudem sind es die gew枚hnlichen, allt盲glichen Erfahrungen, die vom spirituellen Wachstum ablenken k枚nnen . Diese Weltlichkeit beinhaltet den Kreislauf von Geburt und Wiedergeburt, wobei Anhaftung und Karma den spirituellen Fortschritt behindern ^[27].

Der Begriff 鈥淲eltliche Existenzen鈥� in lokalen und regionalen Quellen

Weltliche Existenz in der Geschichte Indiens beschreibt das Alltagsleben, welches meist frei von poetischen Aspekten ist. ^[28] Im Gegensatz dazu steht Lovecrafts Flucht vor dieser Realit盲t, die kosmischen Horror betont. ^[29]