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Het Boeddhistische concept van 'Menselijke vormen'

In Mahayana boeddhistische context, betreft 'Menselijke vorm' Vajrapani's kenmerkende representatie met verschillende hoofden en armen ^[1]. Het verwijst ook naar Avalokitesvara in verschillende incarnaties, vaak in menselijke gedaante ^[2]. Een godheid kan ook menselijke eigenschappen hebben ^[3].

Binnen Theravada, benadrukt het de fysieke gelijkenis tussen aap en mens, zoals in de dialoog van de Bodhisatta ^[4]. Het omvat ook wezens die op mensen lijken maar het niet zijn; contact hiermee kan leiden tot overtredingen ^[5].

Het Hindoe茂stische concept van 'Menselijke vormen'

In Hinduism, the "Menselijke vorm" (human form) is central to understanding the divine. The physical body, represented by the clay brick, grounds the sacred rituals in earthly existence ^[6]. Humans, in their physical form, are unable to sustain the fire of Agni, which is only possible in a divine or solar form, highlighting the limitations of human existence ^[7].

In Vaishnavism, the Supreme Spirit manifests in a form resembling a human being ^[8]. This includes a physical appearance of a specific color ^[9]. The form Shri Lakshmi takes during Shri Bhagavan's nara-lila pastimes, which is among humans, is also a part of this concept ^[10]. Shri Vishnu performs divine pastimes with Maha-Lakshmi engaging with Him as a woman ^[11]. Some eternal associates in Vaikuntha take on forms with human characteristics ^[12]. Devotees of Shri Raghunatha attain forms similar to human beings ^[13]. The demigods assumed human-like appearances upon regaining consciousness ^[14]. The Supreme Lord took a tangible incarnation as Dattatreya ^[15]. The demigods also take physical forms resembling humans to associate with divine consciousness ^[16]. The Prince of the Nagas, dancing as a snake-bite healer, represents a divine transformation in appearance ^[17]. Humans possess the capacity to experience life and engage in divine communion ^[18]. The Lord assumed a frail physical form to engage personally with His devotees ^[19].

In Purana, divine beings descend to the earthly realm in physical manifestations ^[20]. The divine Vasus took on physical existence due to a curse ^[21]. A being acquires a distinct shape and consciousness during reincarnation ^[22]. A mountain assumed a state after being kicked by Mahesvara, transforming from its natural state ^[23]. The five Vishve Devas were cursed to take a form ^[24]. Vipaschit achieved his original state after transforming from a stag ^[25]. Akrura connects with the divine through the tangible manifestation of the infinite lord . Krishna incarnated in human likeness, allowing interaction with gods and mortals . Krishna took a human form to complete divine tasks . Pralamba used a disguise to infiltrate the cowherds . The ocean took on an appearance when approaching Brahma . Narada cursed Vishnu to experience suffering in an embodied form . Vishnu assumes a physical manifestation to assist the gods . Vasudeva proclaims a divine mission . Brahman manifests as Vasudeva, signifying accessibility to devotees . The human state refers to the physical and spiritual essence of humanity . The divine will embody for the welfare of humans ^[26]. Titans transform into human-like beings ^[27]. Some characters transform during battle ^[28]. Danavas have assumed human-like appearances ^[29]. Vishnu manifests to engage with the worldly realm ^[30]. Krishna adopts a human form ^[31]. Krishna takes a human form out of sport . The Lord manifests in the physical realm as Lord Hari . God takes a physical embodiment to protect the universe . Dattatreya's mission is highlighted in a story about his birth . Nandishvara assumed a shape . Krishna's incarnation in human guise illustrates the interplay between divine and earthly experiences . Yamuna's appearance before Balarama is a key example . The phrase "death in human form" implies destruction ^[32]. A mountain took on a human appearance ^[33]. The Vanar shouldn't disguise themselves, while chiefs retain their Vanar semblance ^[34]. Vishnu is asked to take human form ^[35]. Hanuman took a specific appearance ^[36].

In Vedanta, the Self embodies in a physical shape representing humanity ^[37]. The supreme Self is represented as a man, a focus for meditation ^[38]. The human physical manifestation may cause confusion about Parabrahman's nature . Parabrahman incarnates on Earth . Parabrahman incarnates into the human state, acting similarly to all humans . Parabrahman manifests on earth to be recognized . Parabrahman manifests in a human guise for devotion . Parabrahman possesses a human appearance, but not in nature or essence . Parabrahman manifests tangibly among people . Shankaracarya incarnated as a son . The self takes a form, including a head and organs ^[39].

In Dharmashastra, the King's appearance is as a man, despite his divine nature ^[40].

In Rasashastra, deities manifest in human-like guise to connect with devotees ^[41].

In Pancaratra, the Supreme God is represented in a human-like shape for worshippers ^[42]. These various forms of the "Menselijke vorm" represent the divine interacting with and within the human experience.

Het Jainistische concept van 'Menselijke vormen'

Menselijke vorm in het Jainisme: de verschillende vormen die mensen aannemen ^[43]. Een wezenlijk aspect van de Jainistische leer, vaak besproken in relatie tot karma en re茂ncarnatie.

Het begrip van Menselijke vormen in lokale en regionale bronnen

In Zuid-Azi毛: een concept waarbij dieren zoals tijgers of luipaarden menselijke eigenschappen aannemen ^[44].

In de Indiase geschiedenis, de ware verschijning die de rupsjongen herwint, aantrekkelijk en goddelijk voor zijn vrouw ^[45]. Een concept besproken in een van Puttaparthi's gedichten, duidend op de strijd om te overleven en de pijnen van het bestaan in een harde wereld ^[46]. Een andere manifestatie-optie voor een Avatar, die het goddelijke toont dat menselijke eigenschappen aanneemt ten behoeve van de mensheid .

De manifestatie die Varuna aannam om voor Lord Rama te verschijnen na het ontvangen van zijn boodschap . De fysieke staat of aard die een godheid of geest aanneemt wanneer deze zich als mens manifesteert . De fysieke manifestatie die het goddelijke aanneemt in de verhalen, waardoor interactie met stervelingen mogelijk is ^[47]. De manier waarop de zon zich aan de jongen manifesteerde, waarbij de bovennatuurlijke elementen van het verhaal werden benadrukt ^[48].