The Transformation of Religious Status from Animal to Deity in Theravada Buddhism

Abstract

This article aims to investigate the transformation of religious status from animal to deity within the perspective of Theravada Buddhism. By studying relevant documents and research, the results indicate that the transformation of an animal’s status to that of a deity in Theravada Buddhism is linked to both religious and natural dimensions that are interconnected with human life. Buddhism holds a perspective that emphasizes self-cultivation to guide humans toward an improved status, and it also considers that animals and humans may share equality in certain aspects. This is especially true regarding the presence of defilements (kilesa) within the Five Aggregates (Khandha) which lead to the state of being an animal, and the shared condition of being the owner of one’s own karma and receiving its results indiscriminately. The concept of religious status transformation relates to psychological characteristics and virtuous qualities, which are explained through the notions of existence (bhava) and plane of existence (bhūmi). That is, bhava and bhūmi represent states of being within the mind that are reflected through identity designation. A human whose mind is full of defilements is no different from a common animal dwelling in the Sensual Sphere (Kāmāvacara Bhūmi). However, an animal possessing a virtuous mind can develop toward a higher bhava. This change in virtuous quality means that animals can possess virtues just like humans, as evidenced in the Jātaka tales where the Bodhisatta was born as an animal, and the fact that animals can be trained and can learn. If an animal practices good and righteous conduct, it is no different from a virtuous human. Examples include: the Frog who listened to the Dharma and was reborn as a celestial being (Tepabut); the Egret who observed the Five Precepts until reborn as a deity; and the Dog whose affection for the accekabuddha led to its rebirth as Ghosaka Tepabut.Furthermore, there is the veneration of Snakes or Nāgas, which are viewed as sacred animals or deities of the Four Great Kings (Cātumahārājika) according to traditional beliefs and Buddhist legends. This elevation of an animal’s status to a deity is based on development stemming from the refinement of the mind—moving from mere instinct toward the possession of virtuous qualities. This is reflected through practices that transcend the general nature of animals and leads to questioning the status of animals, which are typically considered inferior to humans, allowing them to possess a superior status in terms of both virtue and power.