Significance of Body and organs
In Yoga, Vedanta, and Shaivism, the concept of body and organs encompasses the physical components of a person that can evolve through practices like austerity or tapas. In these philosophies, the body is seen as composed of both gross and subtle elements, with its identity considered separate from the true self. While the physical is viewed as functional and reliant on vital breath or prana, it is also regarded as transient and ultimately unreal in the pursuit of spiritual understanding.
Synonyms: Anatomy, Physique, System, Structure, Tissues, Organs, Form, Constitution, Components
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Hindu concept of 'Body and organs'
In Hinduism, "Body and organs" symbolize transient physical elements reliant on vital breath (prana) and associated with the non-Self, representing the individual's external manifestations that can evolve through spiritual practices and meditation.
From: Brihadaranyaka Upanishad
(1) Physical components associated with the individual self, seen as external to the true essence of the self and subject to change.[1] (2) The physical elements that house the individual self, which undergo transformation based on the self’s nature and past experiences when transitioning to a new existence.[2] (3) The physical and functional aspects of a being that are animated and controlled by the individual self.[3] (4) Composed of gross and subtle elements, which are considered truth.[4]
From: Brahma Sutras (Ramanuja)
(1) The physical structures that rely on the vital breath for strength and functionality, becoming weak without it.[5] (2) Refers to the physical components of the meditative devotee, symbolically represented as a chariot within the context of meditation.[6]
From: Vivekachudamani
(1) The physical aspects of a person which are seen as unreal in the context of spiritual understanding and identification.[7] (2) The physical aspects of existence that are associated with a transient identity, considered non-Self.[8]
From: Chandogya Upanishad (english Translation)
(1) Refers to the physical structure and its functional components, which require prana to be alive and operational.[9]
From: Yoga-sutras (Ancient and Modern Interpretations)
(1) Refers to the physical components of a person that are subject to improvement through practices like tapas.[10]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) The physical entities that can achieve perfection through the process of austerity and are enhanced in their capabilities.[11]
From: Shaiva Upanishads (A Critical Study)
(1) The physical manifestations of life that are distinct from the true essence of the self.[12]