Significance of Form
Synonyms: Shape, Structure, Configuration, Format, Arrangement, Design, Pattern, Outline, Contour, Framework.
In Malay: Borang; In Swedish: Form; In Dutch: Formulier; In Finnish: Lomake; In Spanish: Forma; In Portugese: Forma; In German: Bilden; In French: Formulaire; In Italian: Modulo; In Polish: Formularz
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Form'
In Buddhism, Form represents the shape and structure of entities, influencing cognition and consciousness. It defines characteristics, highlights the connection between perception and knowledge, and contrasts intangible elements like wind with tangible physical embodiments.
From: Shurangama Sutra (with commentary) (English)
(1) It is created from false thinking and combined with thought to become the 'dust', the defiling objects. It is not clear and comprehensible, lacking clarity.[1] (2) Forms are appearances that are considered part of the environment, and they are also one of the six objects that consciousness interacts with.[2] (3) The physical structure or embodiment of beings that can be perceived in the world.[3]
From: Maha Prajnaparamita Sastra
(1) Now it is the rule among the nagas, when they sleep, to take the form (samsthana) of a snake, illustrating a transformation that nagas undergo.[4] (2) The provided text uses form (rupa) as an example of something that is empty in self nature, as explained by the Buddha to Subhuti.[5] (3) This is one of the qualities absent in the wind, indicating its intangible nature and highlighting its distinction from elements that possess physical shapes.[6]
From: The Perfection Of Wisdom In Eight Thousand Lines
(1) It is an element that, when there is no apprehension of it, allows one to realize all dharmas through emptiness and non-production.[7] (2) Form is one aspect related to purity and knowledge, similar to space, not separated from all-knowledge or fruit.[8]
From: Akshayamatinirdesha [english]
(1) This is one of the places that consciousness is involved with, which is an integral part of the experience.[9]
From: Mahayana Mahaparinirvana Sutra
(1) Identified as non-eternal, it is a component from which emancipation leads to the Eternal.[10]
From: Tattvasangraha [with commentary]
(1) The particular way something exists or appears. It describes that the coming about of its own instance does not bear any other factor with it. It is found to appear in the positive state.[11] (2) A characteristic of a thing is such that, when understood, it does not automatically lead to understanding something else because things are inherently distinct.[12] (3) The atoms should appear in their own form (in the cognition). Their form is one that has reached the lowest limit of dimunition.[13] (4) It represents a specific manifestation or appearance that brings about certain effects, such as burning or cooking, indicating a particular state or configuration.[14] (5) They are not different from the cognition, and there could not be a variety of them.[15]
Hindu concept of 'Form'
In Hinduism, "Form" signifies the material and immaterial manifestations of Brahman, with parts symbolizing divine representation, personal attributes, or ritualistic significance, illustrating complex perceptions of the divine and its various manifestations.
From: Garga Samhita (English)
(1) The subject possesses a "form", according to the great devotees, which provides a contrasting view to the masters of yoga, who identify the subject as the Brahman effulgence.[16] (2) The external shape or appearance of something, representing the different guises the entities can assume, emphasizing their transformative capabilities.[17] (3) The appearance that is described as glorious and transcendental.[18] (4) Lord Shiva will place His own on the earth as Drona's son Ashvatthama.[19] (5) These are the manifested shapes assumed by the Supreme Personality of Godhead, corresponding to the Vraja girls.[20]
From: Chaitanya Bhagavata
(1) The text mentions that the forms of Lord Krishna, as well as His names, qualities, associates, characteristics, and pastimes, should manifest in one's heart.[21] (2) This refers to the physical appearance that is shared between Shrivasa Pandita and Narada.[22] (3) The teachers did not accept that Krsna has this; instead, they simply taught dry argument.[23] (4) The physical manifestation or appearance that a divine being adopts when expressing a particular state.[24] (5) It is a characteristic that has surpassed all others, as per the interpretation of aparupa, and is mentioned in the Gaudiya-bhashya by Shrila Bhaktisiddhanta Sarasvati Thakura.[25]
From: Brihad Bhagavatamrita (commentary)
(1) Forms denotes the manifestations of Shri Vishnu that Shri Gopa-kumara experienced visually, both during samadhi and, at times, even after emerging from that state.[26] (2) The physical appearance of the Lord as a cowherd boy, or as Shri Madana-gopala.[27] (3) This is a description of rupa, which is one of the varieties created by the para-shakti, as mentioned in the provided text, and represents a specific aspect of manifestation.[28]
From: Bhakti-rasamrta-sindhu
(1) This references the appearance and attributes of Shridama, including his clothing, complexion, and accessories.[29] (2) This relates to the physical appearance of Krishna, specifically highlighted in the context of its effect on those observing it.[30]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) It is enthralling at Tirukkutantai, making even the Alvar’s body melt down in ecstasy. Even as reclining on the Serpent-bed with eyes closed, it is very enchanting.[31]
From: Vakyapadiya of Bhartrihari
(1) It refers to the structure or appearance of something, specifically in relation to words. This changes when articulated, differing from its inherent significance.[32] (2) A linguistic element possesses an inherent structure that functions as its semantic content, serving as the basis for its connection to a referent.[33] (3) Outward appearances are transient and unreal, exemplified by the changing shapes of ornaments compared to the enduring nature of gold; these are subject to change and impermanence.[34] (4) The text suggests that "form" is absent from the primary thing until the mind acts upon it, shaping and defining its nature.[35] (5) This remains unchanged for primary elements within a connection, while it is altered for secondary elements due to their subordination.[36]
From: Chandogya Upanishad (english Translation)
(1) Forms are something that gives something a form, which makes it individualized, and then one individual becomes separate from another.[37] (2) The form refers to what is reflected in the eyes, representing the self.[38]
From: Vivekachudamani
(1) One should stop identifying with their physical form, as it is transient and associated with the material existence.[39] (2) The various manifestations of the universe, which are perceived differently due to a lack of complete understanding.[40]
From: Brahma Sutras (Shankaracharya)
(1) The forms of Brahman are material and immaterial, and they are negated by the phrase 'Not so, not so!'. The text denies all plurality of forms, and the text does not set forth the two forms of Brahman as something the truth of which is to be established, but merely mentions those two forms. The forms are fictitiously attributed to Brahman.[41]
From: Mandukya Upanishad
(1) Form, in conjunction with name and perception, is responsible for the perceived birth, death, and individuality within the presented context.[42]
From: Katha Upanishad with Shankara’s Commentary
(1) It is not located inside the realm of sight. It cannot be perceived through the use of the eyes, as described in the passage.[43]
From: Prashna Upanishad with Shankara’s Commentary
(1) Prana encompasses all that has this and all that lacks this. It is a description of its comprehensive nature.[44]
From: Brahma Sutras (Ramanuja)
(1) The 'form' is depicted with fire as its head, the sun and moon as its eyes, the regions as its ears, the Vedas as its speech, the wind as its breath, and the universe as its heart, with the earth originating from its feet.[45]
From: Taittiriya Upanishad Bhashya Vartika
(1) One aspect of the duality that is differentiated from the ultimate reality, and does not exist within it, but is revealed by Akasha.[46]
From: Mahabharata (English)
(1) Form is one of the five objects of the senses, originating from the eight elements of Prakriti.[47] (2) Form is used to describe the appearance of the Divine Narayana, and is identifiable with everything, and the Divine Narayana can dissolve this form in a moment if the wish arises.[48] (3) A shape or structure that is presented, often referring to one’s appearance or identity.[49]
From: Markandeya Purana
(1) Form is the third subtle element created, resulting in the production of Light, which possesses the property of form.[50]
From: Satapatha-brahmana
(1) "Form" is associated with mind and is considered the greater of the two manifestations, as everything with a name is essentially a form, which is very important.[51] (2) This is a specific type of Soma-sacrifice, such as the Agnishtoma or the Ukthya, with its own characteristics.[52] (3) Representations or qualities associated with the horse that can be offered in a sacrifice, contributing to the completeness of the ritual.[53]
From: Bharadvaja-srauta-sutra
(1) Relates to the physical characteristics that are addressed during the purification rites.[54]
From: Manusmriti with the Commentary of Medhatithi
(1) The form of all names is the existence of the term 'Oh, Sir', which can be used in lieu of the name of the person being addressed, as described within the provided text.[55]
From: Bharadvaja-srauta-sutra
(1) The forms of different aspects are guarded during the ritual.[56]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) Forms is a form of these formulations which the physician can change as per vitiation of doshas in the patient or disease.[57]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) It is the shape or structure of something, and can be either real or incorrectly perceived, leading to either correct or incorrect notions.[58]
Jain concept of 'Form'
In Jainism, "Form" signifies the visible manifestation of matter, arising from the combination of attributes such as color and shape, highlighting its material characteristics and observable qualities.
From: Tattvartha Sutra (with commentary)
(1) Form is the effect of the aggregation of features like color and shape, representing the visible aspect of matter.[59]
The concept of Form in local and regional sources
The keyphrase "Form" encompasses physical characteristics, manifestations of thought, established religious practices, and the representation of the divine. It highlights the duality of transient appearances versus enduring essence, emphasizing love over ritualistic expression in spirituality.
From: The Complete Works of Swami Vivekananda
(1) Wearing a form implies wearing a chain, indicating that physical existence inherently involves limitations and attachments.[60] (2) The body is the form, and the mind or the Antahkarana is the name, and sound-symbols are universally associated with Nama in all beings having the power of speech, which is also an outer crust.[61] (3) These refer to the established ways of doing things or the specific practices associated with a religion or spiritual path, which are considered as a part of the preparatory stages.[62] (4) The physical manifestation that follows the word, which in turn follows the thought, illustrating the process of creation, and the sequential nature of manifestation, showing the power of thought and expression.[63] (5) Real religion is one; all quarrel is with the forms, the symbols, and the illustrations, indicating that the essence of religion is unified despite outward variations.[64]
From: Triveni Journal
(1) These are potentially altered along with "Garbs", but the essence of "We" remains unchanged. This suggests that while external appearances may vary, the core identity persists.[65] (2) Specters are created by the illusion of time and space, while sound gives names, masquerades in music, and adorns language.[66] (3) It is the vital phenomenon of the art of painting, and in the visual world it is divided into natural and artistic.[67] (4) Most Tantras take this of dialogues between Siva and Devi. It refers to the structural format of the Tantric texts.[68]
From: Bhaktavijaya: Stories of Indian Saints
(1) The visible "form" of the supreme Brahma appeared, and the Gopis gazed upon Krishna's "form", indicating the importance of physical manifestation and divine beauty.[69] (2) "Forms" are various types of delicious food that Surdas provides to the saints, demonstrating his generosity and dedication to nourishing the community with high-quality sustenance.[70]
From: Buddhist records of the Western world (Xuanzang)
(1) The appearance of the people is described as rather poor and mean, indicating something about their physical characteristics.[71]
The concept of Form in scientific sources
Form encompasses both the physical shape or structure of an object and the specific document utilized for tracking and recording the GIR technique's practice, highlighting its dual significance in both aesthetics and functionality.
From: The Malaysian Journal of Medical Sciences
(1) This is a document used for tracking and recording the practice of the GIR technique.[72]
From: South African Journal of HIV Medicine
(1) This refers to the shape or structure.[73]
From: Asian Journal of Pharmaceutics
(1) This factor, along with dosage, duration of treatment, and cost effectiveness, is not clear regarding the efficacy of cranberry products in preventing urinary tract infections.[74]
From: Religions Journal (MDPI)
(1) This is pattern, actuality, essence, activity, and goal, which relates to matter and is considered the object of thought and the intelligible, existing unmixed with matter.[75] (2) Form is a point of comparison between al-Fatihah and psalms, as noted by Isaac Yahuda, who also finds similarities in their function and ritual recitation.[76] (3) Introduced by secondary causes and brings determinacy to existence.[77]
From: Sustainability Journal (MDPI)
(1) It is associated with Hi-tech quality, design elements of different proportions, product shape, operational interface, engineering interface and aesthetic interface.[78] (2) This research was funded by FORMAS, grant number 2018-01845, indicating the financial support that enabled the execution of the study.[79]
Classical concept of 'Form'
From: The Book of the Dead
(1) They are the appearances of Osiris that one wishes to see in order to understand will.[80] (2) The deceased can make all of these after reciting a chapter, resulting in purification after death and escaping from every fire.[81] (3) Also called sekhem, is another part of a person that was supposed to exist in heaven, but it is very difficult to find any expression which will represent it.[82]
From: The Gods of the Egyptians Vol 1
(1) The text mentions going down em in the form of Het-Hert Hathor, indicating a transformation or manifestation.[83]
From: The Nicomachean Ethics of Aristotle
(1) The text uses the term form to describe something that can be complete, such as the form of pleasure, which is complete at any and every time; the text contrasts this with movement, which is not always complete in form.[84] (2) The "Forms" are introduced by friends, yet their presence complicates the inquiry into the universal good, creating an uphill task in understanding the subject.[85]