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Buddhalainen k盲site 'Viisi elementti盲'

Buddhalaisuudessa "Viisi elementti盲" (Viisi elementti盲) edustaa perusaineksia, jotka ovat maan, veden, tulen, ilman ja avaruuden kaltaisia ^[1]. Ne ovat olennaisia meditaatiossa ja energia puhdistuksessa ^{[2] [3]}. N盲iden elementtien ymm盲rt盲minen auttaa puhdistamaan ulkoiset sairaudet ja h盲m盲r盲t. Ne ovat perustavanlaatuisia olemassaolon osia, joilla on erilaisia ominaisuuksia ja energioita, ja ne esiintyv盲t useissa opetuksissa ^{[4] [5]}. Ne ovat my枚s luonnollisia todellisuuden osia, jotka on kuvattu 'viiten盲 konsorttina' samaya-keskustelussa ^[6].

Tiibetin buddhalaisuudessa elementit ovat olemassaolon perusn盲k枚kohtia, jotka ovat olennainen osa ilmi枚iden ymm盲rt盲mist盲 meditaatiossa . Ne ilment盲v盲t todellisuuksia ja niit盲 pohditaan henkisen saavuttamisen vuoksi . Elementit muodostavat ulkoisen maailman ja tarjoavat kattavan kosmologisen n盲kemyksen . Ne ovat symbolisesti puhdistettuja ja edustettuina viiden naispuolisen konsortin kautta .

Mahayanassa elementit muodostavat olemassaolon peruskomponentit, jotka edustavat maata, vett盲, tulta, ilmaa ja eetteri盲 ^[7] . Ne sis盲lt盲v盲t maata, vett盲, tulta, tuulta ja tyhjyytt盲 ^[8]. Elementit liittyv盲t tilaan ja olemassaoloon, rinnastaen avaruudelle annettuja ominaisuuksia . Ne ovat my枚s pancaskandha, viisi aggregaattia, jotka muodostavat olennon kokemuksen ^[9]. Ne ovat perinteinen luokittelu, jota k盲ytet盲盲n selitt盲m盲盲n olemassaolon luonnetta, ja ne viittaavat maahan, veteen, tuleen, tuuleen ja mieleen ^[10]. Ne ovat olennaisia Buddhan ja Yhteis枚n ymm盲rt盲misess盲 opetuksissa ^[11]. Viisi elementti盲 (Skt. pancha mahabhuta) sis盲lt盲v盲t eetterin, ilman, tulen, veden ja maan . Ne ovat my枚s skandhat, jotka ovat jatkuvasti muuttuvia . Ne ovat komponentteja (rupa, vedana, samjna, vijnana), joita k盲ytet盲盲n kuvaamaan itsetietoisuuden ja maailmallisten esineiden perustaa .

Hindu k盲site 'Viisi elementti盲'

"Viisi elementti盲" in the context of Hinduism refers to the concept of the five elements, a fundamental principle across various philosophical schools. These elements, often translated as earth, water, fire, air, and ether (or space), are considered the building blocks of the universe and all its constituents, including the physical body and the material world. In Arthashastra, there is a metaphorical description relating to the demise of something ^[12].

In Vaishnavism, these elements are seen as components of the physical body ^[13] and the material world ^[14]. They are fundamental aspects of material existence ^[15] and represent the entire condensed material manifestation ^[16]. They constitute the physical body, allowing beings to exist in the material realm ^[17] and are the components that the Lord transcends ^[18]. The components are described as having shone before being enclosed within the Lord's creation ^[19] and were introduced during the creation of the worlds ^[20]. Lord Krishna is associated with these elements ^[21]. They are also considered basic elements of nature ^[22] and form the basis of the material universe ^[23]. The relationship between these elements and the Lord's creation is a central theme.

The Puranas frequently discuss these elements. They are foundational substances that play a role in the existence and transformation of living beings ^[24]. These elements are considered the fundamental components of the universe ^[25] and arise from the Seed ^[26]. They are established in Krishna ^[27]. Wise individuals identify them as the fundamental components of the universe ^[28]. They compose all mobile and immobile objects in the universe ^[29]. The body returns to these elements upon dissolution ^[30], and they make up an animal body ^[31]. The mind controls and brings forth these elements, which are the essence from which all entities derive ^[32]. The Puranas describe them as basic components of existence ^[33] and foundational elements of existence ^[34]. These elements constitute the universe ^[35], the physical universe ^[36], and vanish in the body of Prakriti during Pralaya ^[37]. They are also significant in Homa ceremonies ^[38]. They are the fundamental components of nature in Hindu philosophy ^[39] and constitute physical existence ^[40]. The impermanence of the physical body is emphasized ^[41], and these elements are referenced in the context of Vikranta's being ^[42]. The physical universe is constituted by these elements ^[43]. They form the basis of the perishable body ^[44] and constitute the universe ^[45]. They form the foundation of all existence ^[46] and are recognized as fundamental elements ^[47]. The mind rules over and is involved in absorbing or bringing forth these elements ^[48]. They are perceived through senses and are mere appearances in the context of deeper spiritual understanding ^[49]. These elements are foundational components of nature through which activities are observed and form the material world . They are essential to material existence and desired achievements and make up the physical world . They shape existence and are part of the Tattvas . These elements originate from subtle elements . They are foundational components of creation and believed to constitute the universe . All beings emerge from these elements , which are foundational to the physical universe and human existence . They constitute the physical body and create a splendid backdrop reflecting harmony . The soul is associated with these elements . The material world is made up of these elements, which do not accompany the soul . They are described in various philosophies and constitute the human body . They are foundational components of creation and are central to worship and rituals . These elements interact within the cosmological framework . Bhava, the guardian, oversees these elements . The natural cycle of life and death is referenced ^[50], as is the return of Lakshmana to nature ^[51]. The components that make up life and existence are discussed ^[52]. They are the fundamental constituents of reality ^[53] and are identified with the Rishis welcoming Vishnu ^[54]. These elements are fundamental components of the universe and combine to form the physical body of the soul . They combine to manifest existence and compose the gross body . They govern sensory experiences and arise from the letters of the pancakshara mantra . These elements permeate all living beings and form the material universe . They are essential components of material existence and the physical body . Yudhishthira seeks to transcend the physical body and these elements are the basis of the body . They constitute the phenomenal world . Brahma created the universe with the help of these elements . These elements are to be compressed and sanctified in the context of meditation and rituals . They shape existence and can be mastered through mantra practice . They should be cleansed and purified during holy rites and are the building blocks of the universe . They constitute nature and the universe . Existence is considered non-existent without these elements . They constitute the physical universe and evolved from the physical forms of Isha .

In Natyashastra, the five elements (arthaprakriti) are foundational components that constitute the Junctures in action . According to Bharata, these elements are applied in a proper manner . The Kavya utilizes the basic constituents of the universe that one must understand in the pursuit of knowledge . A simile combines qualities of nature in poetic praise .

In Yoga, these elements compose the body according to the sage's teaching ^[55]. The Yogi focuses on these elements during Samyama ^[56]. Ayurveda considers them essential proto-elements ^[57] and the theoretical basis for classifying substances and their qualities ^[58].

Vedanta views them as fundamental constituents of the universe ^[59]. They are mentioned in the context of the Self creating essential elements ^[60] and are involved in the creation of a new body ^[61]. These elements are divided into two classes related to Brahman ^[62]. They are traditionally considered fundamental components of physical existence ^[63]. Ishvara creates the foundational components ^[64]. They constitute the gross and subtle forms of Brahman ^[65] and creation ^[66]. They are the foundation of the physical body ^[67]. They structure Gargi's line of questioning ^[68] and originate and dissolve ^[69]. They constitute all bodies ^[70]. They are divided and combined to create both gross form and subtle qualities ^[71]. These elements are produced from the essence of the mind ^[72] and are integral to the creation and existence of living things ^[73]. These elements are core concepts in Vedanta philosophy ^[74] and constitute the physical universe ^[75]. They constitute the gross body and the physical world . Lord Shiva created the world from these components . They contribute to the body's formation and functions and are used during meditative practice . These elements are formed through the pancikarana process . The body is composed of these elements ^[76]. Yogins learn to master these elements ^[77] and are essential for understanding the nature of existence ^[78]. They originate from the concept of 'antarlakshya' ^[79]. They are mentioned in the context of the world's creation ^[80] and constitute the universe ^[81]. They symbolize the physical reality ^[82]. These are considered the primary elements ^[83]. They are categorized as gross and subtle ^[84] and form the body of Viraj ^[85]. These are subtle elements ^[86] and are effects of a greater cause ^[87].

Shaktism sees these as fundamental aspects of existence . They are created and dissolved in a cyclical process . Shaivism considers them physical components and foundational physical components . In Pancaratra, these are core constituents of the physical world ^[88] and basic substances in creation ^[89]. These elements are fundamental components of physical existence . Vaisheshika views them as foundational substances in Hindu philosophy ^[90].

Jainisti k盲site 'Viisi elementti盲'

Jainismissa: Perusaineet, jotka muodostavat kaiken maailmankaikkeudessa ja toimivat filosofisen uskon perusteena ^[91]. N盲it盲 viitt盲 elementti盲 k盲ytet盲盲n laajalti ymm盲rt盲m盲盲n el盲m盲n periaatteita.

Viisi elementti盲 k盲site paikallisissa ja alueellisissa l盲hteiss盲

Intian historiassa "Viisi elementti盲" juontaa juurensa muinaisista hindulaisista perinteist盲, ilmentyen taiteessa ja symboleissa ^[92]. Ne muodostavat perustan maailmankaikkeudelle, sis盲lt盲en eetterin, tulen, veden, ilman ja maan ^[93]. Vesi on elint盲rke盲 elementti ihmiskunnan selviytymiselle . Brahmanit n盲kiv盲t elementeiss盲 Vitthalin muodon, kuten veden, valon, taivaan, maan ja ilman ^[94].

Viisi elementti盲 ovat kiinte盲, nestem盲inen, kaasumainen, valoisa ja eetterinen, ja niiden j盲lkeen tulee henkinen ja henkinen olotila ^[95]. Ne liittyv盲t ihmisen fysiologiaan ja ulkoiseen maailmaan, luoden yhteyden makro- ja mikrokosmoksen v盲lille, ruoan ollessa niiden yhdistelm盲 ^[96]. L盲盲kereseptit hy枚dynt盲v盲t elementtien j盲rjestyst盲 ^[97].

Viisi elementti盲 k盲site tieteellisiss盲 l盲hteiss盲

Ayurvedassa viisi elementti盲, kuten vesi, muodostavat perustan ihmisen keholle ja maailmankaikkeudelle, vaikuttaen terveyteen ja tasapainoon . N盲m盲 elementit, mukaan lukien maa, ilma, tuli ja eetteri, ovat keskeisi盲 Ayurvedan filosofiassa .

Siddha-j盲rjestelm盲ss盲 viisi elementti盲 ovat olennainen osa kehon koostumusta ja terveytt盲 . Kiinalaisessa l盲盲ketieteess盲, kuten perinteisess盲 kiinalaisessa l盲盲ketieteess盲, viisi elementti盲, esimerkiksi puu, edustavat elimien toimintojen keskin盲ist盲 riippuvuutta ja ovat ratkaisevia terveydelle .

N盲m盲 elementit, kuten ilma, vesi ja tuli, ovat t盲rkeit盲 meditaatioprosessissa ja luonnon ymm盲rt盲misess盲 . Kiinalaisessa ajattelussa viisi elementti盲 kuvaavat vuorovaikutusta ja tasapainoa luonnossa ja kehossa .