Significance of Being
Synonyms: Existence, Presence, Living, Entity, Essence, Reality, Nature, Life, Creature
In Spanish: Ser; In Portugese: Ser; In German: Sein; In Dutch: Wezen; In Finnish: Oleminen; In Swedish: Varelse; In Malay: Menjadi; In French: Être; In Italian: Essendo; In Polish: Istnienie
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Being'
In Buddhism, "Being" generally refers to sentient entities trapped in the cycle of suffering, targeted for conversion and compassion by Buddhas, and whose nature, according to some interpretations, is ultimately empty.
From: Maha Prajnaparamita Sastra
(1) This refers to all sentient creatures, for whom compassion is felt and ethical conduct is practiced.[1] (2) Beings are empty of characteristics from the bodhisattva's ultimate perspective, making them identical and equal, free from inherent self-nature.[2] (3) Beings, or sattva, are described as being without beginning and without end, existing in such immeasurable numbers that even extensive calculations cannot exhaust their count.[3] (4) These are also known as sattva, are discussed in the context of wrong views regarding their beginning, end, and middle in relation to the three times.[4] (5) The being's existence is tied to the concept of sin; if the being does not exist, the sin of killing does not exist either, linking existence to ethical considerations.[5]
From: Akshayamatinirdesha [english]
(1) Adorning thought with the absence of violent thought towards any being cultivates peace and compassion, essential for spiritual growth.[6]
From: Lankavatara Sutra
(1) The concept of existence, one of the two fundamental notions on which people of the world are dependent, often leading to the view of realism.[7]
From: Mahayana Mahaparinirvana Sutra
(1) Being is defined as the result of the conjoining of inner and outer spheres, and apart from these constituent elements, there is no independent being or man.[8] (2) Beings are described as floating on the great sea of life and death of ignorance, highlighting their struggle and need for salvation.[9] (3) The text presents the concept of 'the being' as something about which one may have doubts, implying a need to understand its true essence within the context of the teachings.[10] (4) The being is likened to the light of a lamp, with its oil representing defilement, to illustrate how beings do not gain Nirvana due to defilement.[11] (5) This term refers to all sentient creatures, and it is associated with the teachings of the Buddha, the aspiration to Bodhi, and the path to enlightenment.[12]
From: Lotus Sutra (Saddharma-Pundarika)
(1) The beings who hear the law, keep it in their memory, and apply themselves to it, do not know, nor perceive, nor understand their own self, according to the text.[13]
From: Bodhisattvacharyavatara
(1) Satva means 'being'.[14] (2) Sentient entities that exist within the cycle of life; Buddhas possess the ability to understand the unique traits and karmas of all beings.[15]
From: Tattvasangraha [with commentary]
(1) 'Being' refers to existence, which can subsist in a product. 'Being' cannot subsist in Destruction because Destruction has no form wherein existence could be contained.[16] (2) The universal 'Being' and similar non-specific entities are used to classify what is embraced by particulars, which helps in understanding the nature of the thing under dispute.[17] (3) The idea of "being", according to the provided information, is only meant to convey the concept of capacity for action within the context of established conventions and agreements.[18] (4) It is the universal in these, as qualified by non-appearance. The objection that we have urged above applies to this view also.[19] (5) A type of ‘universal’ that is considered the highest and most common, forming the basis of a comprehensive notion in regard to its substrata.[20]
From: Catusacca Dipani
(1) It refers to the entities that exist within the four lower worlds and experience various forms of suffering as a result of their actions and circumstances.[21]
From: Abhidhamma in Daily Life
(1) The provided content suggests that bhavanga-citta ensures continuity in a life-span, so that what we call a "being" keeps alive, with the arising and falling away of this type of citta being necessary when there are no sense-impressions or thinking.[22]
From: Visuddhimagga (the pah of purification)
(1) These entities exhibit differences in inferiority and superiority, even when external circumstances are equal, due to kamma-process becoming, which separates them accordingly.[23]
From: Dhammapada (Illustrated)
(1) This refers to the beings.[24]
From: Milindapanha (questions of King Milinda)
(1) This is a general term referring to living entities.[25]
From: The Great Chariot
(1) The term beings refers to those entities for whom some may worship the Buddhas to the limits of the directions, and for whom the best aspiration, enlightenment, is sought for the sake of sentient beings, indicating a broad category of recipients of spiritual effort.[26]
Hindu concept of 'Being'
In Hinduism, "Being" encompasses diverse concepts: Atma (the self), Vedic entities, existence, Sat (reality), the source of creation, and the state of the Supreme Godhead. It represents both the essence of all things and the eternal, fundamental reality.
From: Chandogya Upanishad (Shankara Bhashya)
(1) This refers to the fundamental essence of existence, a state of pure awareness that all creatures ultimately merge into, especially during periods of deep sleep.[27] (2) It is described as ‘True, one, without a second’, and it is incapable of numerical qualification, though spoken of in that way in reference to notions of truth, unity, and secondless.[28] (3) The ultimate and absolute reality from which all life derives and to which all life ultimately returns.[29] (4) The fundamental source from which all creatures emerge and to which they return.[30] (5) Referring to 'Sat', or existence, particularly in the context of the ancient germ and its connection to the Universe.[31]
From: Brahma Sutras (Ramanuja)
(1) The thought predicated of 'Being' is not to be taken figuratively, especially when considering the connections to texts describing fire, water, and earth thinking.[32] (2) Being is described as existing alone in the beginning, desiring to be many, and sending forth creation, ultimately encompassing all that is.[33] (3) Beings, both intelligent and non-intelligent, are entities distinct from Brahman, highlighting the unique and transcendent nature of Brahman as it is understood through the text.[34] (4) It is used in the Chandogya text to denote the cause of the world, initially questioned as either the Pradhana or Brahman. It is described as 'one only, without a second' in the beginning.[35] (5) The word 'Being', along with Brahman and others, denotes Narayana, who is presented as the universal creator in creation accounts.[36]
From: Taittiriya Upanishad Bhashya Vartika
(1) The question is raised as to how being could possibly be produced from non-being, highlighting the impossibility.[37]
From: Prashna Upanishad with Shankara’s Commentary
(1) The rising sun becomes perceivable by the eyes of living "beings", lights up the east with his light, and pervades all with his light.[38]
From: Taittiriya Upanishad
(1) What one becomes if Brahman is known as being, as stated in the Taittiriya Upanishad.[39]
From: Vivekachudamani
(1) This refers to entities that are not with The Lord, according to the statement, emphasizing the nature of their relationship or lack thereof.[40]
From: Brahma Sutras (Shankaracharya)
(1) The beings enter into and proceed from the principal vital air, and according to a scriptural passage, all beings merge into breath alone and arise from breath.[41] (2) They are designated as the feet of Gayatri, as indicated by the text, and they are part of the description of Gayatri, alongside the earth, the body, and the heart, within the passage.[42] (3) This term is used to denote the principle that sent forth fire and other elements after having thought, according to the passage from Ch. Up. VI, 2.[43]
From: Thirty minor Upanishads
(1) The essence or existence that is foundational to all things.[44]
From: Vakyapadiya of Bhartrihari
(1) This concept encompasses transformations such as birth and destruction, which are not viewed as purely negative occurrences.[45] (2) This concept is described as eternal, and questions arise about how sequence can be superimposed on it to make it something to be brought about.[46] (3) Is the form in which the great Self is seen by sages identical with Intuition, representing the source of Nescience.[47] (4) It is the ultimate meaning of a verb, brought about by unexcited accessories, and it always persists, making the notion expressed by 'as' always arise when the accessories are present.[48] (5) This concept, when it is differentiated based on the object in which it is found, it is called the universal, which is the foundation upon which all language is constructed.[49]
From: Garga Samhita (English)
(1) The word 'being,' corresponding to 'san,' describes the ongoing state of Yama as he was simultaneously humbled and performing the action of holding folded hands.[50] (2) The state of existence or presence, particularly in a context that implies action or reverence towards the divine.[51] (3) Existence or presence, identified in the context as san.[52] (4) existing or living in a certain state[53] (5) Being indicates the existence or state of the Supreme Personality of Godhead, affirming His continuous presence in a specific form.[54]
From: Bhakti-rasamrta-sindhu
(1) This signifies a characteristic residing within Him, representing the state of existence or the essence of a being.[55]
From: Anugita (English translation)
(1) The being is laid down as being unperceived, and the relation of nature and the being is like that of matter and the maker.[56]
From: Mahabharata (English)
(1) Identified not as the god of fire, an Asura, or a Naga, but as a Brahmana who attained heaven through the observance of the Unccha vow, as described by Surya.[57] (2) The text states that beings endowed with life are considered superior to those without life.[58]
From: Ramayana of Valmiki (Griffith)
(1) A form that emerged from the sacrificial flame, described as having a drumlike voice, a rosy glow, long locks of hair, and divine ornaments.[59]
From: Padarthadharmasamgraha and Nyayakandali
(1) Being is the highest community and is the cause of inclusive cognitions only, and this all-inclusive notion could not but be due to something apart from the three categories themselves, and it is by reason of the presence of ‘being’ that we have the inclusive notion of a number of things as ‘existing.[60] (2) This term represents something that is eternal and not brought about by any cause, as determined through valid methods of acquiring knowledge, and is similar to Inherence in its nature.[61] (3) ‘Being’ is considered a Generality that serves the purpose of inclusion and cannot exclude any entities, as it constitutes the essence of existence.[62]
From: Satapatha-brahmana
(1) The beings consecrated themselves on the earth along with the lord of beings for a year, with the lord of beings being the master of the house.[63] (2) The beings are the creatures that were at one time equal to Indra, but he wanted to stand over everything. These beings are referenced in the text when discussing Indra's desire for dominance.[64]
From: Tiruvacakam Part I
(1) The entirety of one's existence, which sinks and melts in love while longing to sing divine praise.[65]
From: Asvalayana-grihya-sutra
(1) Refers to all entities, including deities and natural elements, recognized within the Vedic cosmology.[66]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) This is the word used to translate the original term 'Atma', representing the self, and it is for the purpose of the Purusa only, with its nature acting to that purpose.[67]
Jain concept of 'Being'
In Jainism, "Being" likely refers to living entities, specifically souls, categorized and classified within the Jain philosophical framework.
From: Acaranga-sutra
(1) These encompass all forms of life, including those with varying numbers of senses, plants, and the broader creation, all of whom experience sensations.[68]
From: Sutrakritanga (English translation)
(1) Beings, in this context, are those who know and teach the truth, and it should not be said that there will be an end to them.[69]
The concept of Being in local and regional sources
Being, in regional contexts, encompasses existence: an individual's state, qualities, and presence. It also mirrors God's state through Jivas, embodying the essence of existence and one's core identity.
From: The Complete Works of Swami Vivekananda
(1) Being is presented as the sole positive proof of anything, serving as the fundamental reality upon which all other perceptions are based.[70] (2) Being, referred to as 'x', is the underlying existence that manifests itself as both mind and matter, moving along fixed lines called law.[71] (3) The Being of perfect nature, universally appearing to us, is identified as God, the Absolute, and the undifferentiated state is considered the perfect condition, while all others are lower and not permanent, according to the text.[72] (4) The Advaitists admit that what the Sankhya calls nature exists, but say that nature is this, or God.[73] (5) Being represents the state of God, reflected through various Jivas, highlighting the essence of existence within the universe.[74]
From: Triveni Journal
(1) "Being" refers to one's existence or essence, suggesting that an all-encompassing presence is crucial for realizing perfection and experiencing a sense of interconnectedness.[75] (2) The speaker is pondering the mystery behind **being** versus nothing, not being above the mortal coil, implying a contemplation of mortality and existence.[76] (3) It is associated with space, representing existence. Creatures have this in the realm of space.[77] (4) Being is already at work in the Becoming to bring about transformation by using its five powers, and the poem is a prayer addressed to Being.[78] (5) It is vaguely recognized as a fundamental essence, prompting the question of one's place.[79]
From: Gommatsara by Acharya Nemichandra
(1) These are mentioned in the context of souls and their classifications, indicating living entities within the discussed framework.[80]
The concept of Being in scientific sources
Being, in this context, describes Dao, the source of everything. Dao exists outside of space and time, making "Being" a descriptor of its fundamental nature as the origin of all things.
From: Religions Journal (MDPI)
(1) Being is described as a fundamental reality that encompasses everything, often represented metaphorically, and is best sounded by negative theology and poetics, existing beyond what language can define or describe.[81] (2) Being, or rather the becoming, of the subject is the focal point reached by all confirmations and negations concerning dreams and non-dreams when analyzed from a psychoanalytical perspective.[82] (3) According to the text, being is the beginning and the first in all order, and it is God Himself, so there is and can be nothing outside of it, as it is the foundation of all things.[83]
From: Religious Inquiries (Journal)
(1) Being is one, and all other things seen around are His self-disclosures, manifestations, and entifications, which cannot be deemed separate from His Being.[84] (2) Dasgupta touches on these minor experiences achieved during an intuition of the reality of being, suggesting that different phases of experience are lived through.[85] (3) One of Aquinas’ commentators has remarked that the difference between Aristotle and Aquinas relies on the fact that Aristotle holds no real distinction between “Being” (existence) and “being” (existent) and Aquinas perceives God as Being (existence) under the influence of the scriptures and Avicenna.[86]
Classical concept of 'Being'
From: The Book of the Dead
(1) Entities with hidden dwelling-places that can fetter limbs, souls, and shades, and potentially cause harm.[87]
From: The Gods of the Egyptians Vol 1
(1) A being is described as one who is born and dies, similar to humans, possessing finite qualities, imperfections, and a corporeal nature, complete with passions, virtues, and vices.[88]
From: The Nicomachean Ethics of Aristotle
(1) The term 'good' has as many senses as this concept, indicating a broad range of applications for goodness.[89]