Significance of Human beings
The concept of "Human being" encompasses various interpretations across different philosophical and religious traditions. In Buddhism, it signifies conscious mortals who navigate the karmic cycle and possess the potential for wisdom. Jainism refers to human beings as classifications of living entities shaped by karma. Other traditions, like Vaishnavism and Theravada, emphasize human beings' spiritual aspirations and moral responsibilities. Overall, the term reflects a complex interplay of existence, conscious awareness, ethical considerations, and spiritual pursuits across cultures and beliefs.
Synonyms: Person, Individual, Man, Woman, Human, Someone, Soul, Mortal
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Human beings'
In Buddhism, "Human being" encompasses a range of meanings, highlighting the transient nature of existence, rarity of human birth, and the unique abilities and flaws of Homo sapiens within the broader context of spiritual development and moral responsibility.
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) Refers to the beings whose life span gradually decreased from ninety thousand years to ten years.[1] (2) The audience who gather to witness the return of the Buddha and aspire to attain Buddhahood in response to his grandeur.[2] (3) The lifespan of human beings decreased from a hundred thousand years to ten years, then increased to asankhyeyyas.[3] (4) The species whose life span gradually decreased from ninety thousand years down to ten years after Buddha Sumana attained Parinibbana.[4]
From: Vinaya Pitaka (1): Bhikkhu-vibhanga (the analysis of Monks’ rules)
(1) Individuals belonging to the species Homo sapiens, particularly in the context of rights and legal considerations.[5] (2) means: from the mind's first arising, from the time of consciousness becoming first manifest in a mother’s womb, until the time of death—in between these; this is called a human being.[6]
From: Vinaya Pitaka (4): Parivara
(1) Refers specifically to people in the context of the offenses described, particularly where their life may be in jeopardy.[7] (2) A known definition referring to a member of the species Homo sapiens.[8]
From: Jataka tales [English], Volume 1-6
(1) The true nature the ogress' son was unaware of, as he lived believing himself to be an ogre.[9] (2) People who posed a threat to the monkeys as they attempted to steal fruit from the village.[10]
From: Vinaya (2): The Mahavagga
(1) Refers to people who may represent threats or dangers to the safety and security of the Bhikkhus during the Pavarana.[11] (2) A living person whose life, when intentionally ended by a Bhikkhu, constitutes a major transgression of the monastic precepts.[12]
From: Vinaya Pitaka (3): Khandhaka
(1) A criterion to ensure that those wishing for ordination are indeed recognized as human and eligible for the religious community.[13]
From: A Discourse on Paticcasamuppada
(1) Individuals who also experience tanha, similarly craving sensual pleasure regardless of their circumstances.[14]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) Individuals in this world with sugati ahetuka patisandhi citta who may suffer from various disabilities and have weak kusala.[15]
From: Mahavamsa
(1) A term used by Mahinda to signify the recognition of his group in the context of their missionary activity.[16]
From: Guide to Tipitaka
(1) Refers to individuals in their earthly existence who can perform acts of merit to influence their rebirth in the deva realm.[17]
From: Tattvasangraha [with commentary]
(1) A term referring to an individual person in the context of cognition and perception.[18] (2) Refers to individuals with limited knowledge and perception compared to the proposed Omniscient Person.[19] (3) Refers to individuals who are capable of expressing thoughts and knowledge, but whose works can be fallible or false, in contrast to the divine origin of certain texts.[20] (4) Refers to individuals who are inherently limited in their capacity for knowledge compared to deities.[21] (5) Refers to individuals of the species Homo sapiens, emphasizing the ability to engage in reasoning and inference.[22]
From: Guhyagarbha Tantra (with Commentary)
(1) Represented by the U syllable, this group encompasses all individuals of the human realm.[23]
From: Maha Prajnaparamita Sastra
(1) Refers to the beings that the Buddha worked to save through his teachings and the implementation of the Dharma.[24] (2) Refers to people, particularly in the context of the man's decision to betray the bear, highlighting the human tendency to be ungrateful.[25] (3) A term encompassing all types of people, including men, women, hermaphrodites, and asexual beings.[26]
From: Mahavastu (great story)
(1) The desired state of existence for the Naga king as he seeks to be reborn into the human realm.[27] (2) The form that the goatherd took before his rebirth as a deva, reflecting on his past actions and their consequences.[28]
From: Bodhisattvacharyavatara
(1) A species characterized by the rare occurrence of birth compared to other beings.[29] (2) The text emphasizes that being born a human is a rare occurrence compared to the multitude of beings in other realms.[30]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) Creatures that are essential for the existence of Yama lords and the structures of the universe. They create everything, and without them, concepts like Buddhas and Bodhisattvas would not exist.[31] (2) Beings characterized by greater desires for food, sex, and sleep, contrasting with the lighter desires of heavenly beings.[32]
From: Shurangama Sutra (with commentary) (English)
(1) One type of womb-born being that is created through emotional attachment and interpersonal relationships.[33]
From: Karandavyuha Sutra
(1) Refers to Avalokiteshvara, who is believed to be dedicated to altruistic causes.[34]
From: The Great Chariot
(1) Mortal beings who experience joy, suffering, and the complexities of life.[35] (2) The 'middle' sentient beings who occupy a specific realm of existence in the karmic cycle.[36] (3) Members of the species Homo sapiens, specifically highlighting their conscious awareness and mortality.[37] (4) An individual who possesses the ability to achieve wisdom and attain the vajra vehicle due to their human body.[38]
From: Bodhinyana
(1) An entity composed of the four elements, rather than a stable self or enduring identity.[39]
Hindu concept of 'Human beings'
In Hinduism, "Human being" denotes a mortal entity facing physical limitations and striving for spiritual transcendence, capable of thought, communication, and devotion, while engaging in karmic cycles and embodying qualities that distinguish them from divine beings.
From: Skanda Purana
(1) The individuals who, by bathing in the pool, do not decline into animalhood.[40] (2) Individuals overwhelmed by obstacles in their tasks and activities, seeking solace through worship.[41] (3) Refers to individuals who engage in the religious practices and duties outlined.[42] (4) Mortal entities who are granted blessings when visiting sacred Tirthas.[43] (5) Refers to mortals who are subject to desires and the complexities of physical relationships.[44]
From: Mahabharata (English)
(1) Referring to all people, indicating a shared experience of suffering and destiny.[45] (2) A reference to the individual who is to be provided as food to the Rakshasa along with rice and buffaloes.[46] (3) Refers to individuals whose fate is portrayed as difficult to comprehend.[47] (4) Creation that seeks refuge and spiritual advancement through the worship of Vasudeva, looking to overcome the cycle of birth and death.[48] (5) Acknowledgment of Damayanti's identity as a mortal person, distinguishing her from divine entities.[49]
From: Padma Purana
(1) The species described in various contexts, created by Brahman for particular operations and responsibilities.[50] (2) A member of the species characterized by the ability to reason, reflect, and possess moral conscience.[51] (3) Specified creatures that are viviparous and undergo several developmental stages in the womb.[52] (4) Individuals who are subjects of karmic processes in Hindu belief, seeking spiritual elevation or liberation.[53] (5) Individuals who, in response to the messages, engage in worship and sacrifices to Vishnu.[54]
From: Shiva Purana
(1) A category of creation characterized by the duality of Tamas and Rajas, and the ability to experience various traits.[55] (2) Refers to the recipients of gifts and the entities that can derive benefits from various gifts as mentioned in the text.[56] (3) A life form acknowledged for its challenges and potential for spiritual attainment.[57] (4) Mortal beings who seek understanding and solutions regarding life and death.[58] (5) The form Bhairava was cursed to take, reflecting the consequences of his actions.[59]
From: Brahma Purana
(1) The sun and its actions provide extreme merit and absolution to human beings.[60] (2) The mortal realm the lord chose to inhabit, prompting inquiries about his motivations and divine activities.[61] (3) Referred to as Naras, emphasizing the connection between water and the essence of human existence.[62] (4) Individuals regarded as a part of the creation, often contrasted with divine beings or entities.[63]
From: Bhagavata Purana
(1) Residents of the material world who are drawn to the glory and virtues of Lord Krishna.[64] (2) Mortals who are taught the ideal way of life by the incarnation of the Lord.[65] (3) The species capable of practicing righteousness, distinct in their ability to seek spiritual liberation.[66]
From: Devi Bhagavata Purana
(1) Creatures in the universe who may either connect with or neglect worship towards the Devi.[67] (2) Individuals affected by the famine who suffered extreme distress and desperation.[68] (3) Refers to the victims that are to be immolated as a part of the sacrifice, showing the King’s moral dilemma about performing such rites.[69]
From: Brahmanda Purana
(1) Described as the most excellent forms of beings in the creation narrative, representing a blend of divine qualities and earthly ties.[70] (2) Individuals existing in the Sandhyamshaka, shorter than divine beings and possessing their own set of physical measurements.[71] (3) Living entities created by Brahma in the Svayambhuva Manvantara, recognized alongside Devas and Asuras.[72]
From: Nilamata Purana
(1) Refers to individuals who participate in the ceremonial acts and traditions described in the text.[73] (2) The mortal inhabitants of the world, distinct from divine entities, referred to in the context of their interactions with gods.[74]
From: Yoga Vasistha [English], Volume 1-4
(1) Those who strive for knowledge and truth, differentiating themselves from mere creatures by their quest for understanding and enlightenment.[75]
From: Harivamsha Purana
(1) The third category that will be affected by Jvara's distribution across creation.[76]
From: Markandeya Purana
(1) Entities created by Brahma, categorized based on the qualities of their origin (from mouth, breast, thighs, and feet).[77]
From: Chaitanya Bhagavata
(1) A member of the species Homo sapiens, characterized by their ability to reason and exhibit emotions.[78] (2) Refers broadly to people who are encouraged to pursue genuine spiritual association.[79] (3) Refers to a member of the species Homo sapiens, emphasizing the contrast to divine nature.[80] (4) Refers to people in general, especially in the context of their choices and consequences related to intoxication.[81] (5) A member of the species Homo sapiens, characterized as having a mortal existence distinct from divine beings.[82]
From: Garga Samhita (English)
(1) Individuals who perform actions based on their nature.[83] (2) Those who plant Tulasi, thus playing a role in the liberation process of their family.[84] (3) Refers to people, emphasizing their role within the context of religious principles and duties.[85] (4) People who inhabit the earth and are responsible for worship and decoration.[86] (5) A person who is capable of reciting the prayer and is the subject of the blessings described.[87]
From: Bhakti-rasamrta-sindhu
(1) Individuals who can engage in the actions of worshiping, respecting, and contemplating sacred entities as stated in the text.[88] (2) Any human being is qualified to take a bath during the month of Magha.[89] (3) Individuals or persons belonging to the species known as Homo sapiens, often referenced in discussions about needs and aspirations.[90] (4) Indicates the form assumed by the Supreme Personality of Godhead, Krishna, while living in the palace of the Pandavas.[91]
From: Brihad Bhagavatamrita (commentary)
(1) The inhabitants of Earth who previously coexisted with demigods but whose signs have vanished.[92] (2) the groups that Shri Gopa-kumara observed while entering the city, described as even more beautiful than the eternal associates of Vaikuntha.[93]
From: Srila Gurudeva (The Supreme Treasure)
(1) A category of living entities prone to family-life and spiritual development.[94]
From: Bhajana-Rahasya
(1) Creatures born with the ability to perform service to Krishna, who lament their inability to fully worship Him compared to the does.[95]
From: Chandogya Upanishad (english Translation)
(1) The category of beings who possess goodness yet require greater selflessness to improve.[96] (2) The last creation born from the process of oblation in fire.[97] (3) Refers to Satyakama's affirmation that he learned about Brahman without guidance from any other human.[98] (4) Mortal individuals who are unable to perceive the god despite his existence in many forms.[99] (5) Members of the species capable of complex thought and self-awareness, particularly in relation to understanding their own existence.[100]
From: Taittiriya Upanishad Bhashya Vartika
(1) A person, whose anatomical structure is being compared to that of a bird in this verse.[101] (2) The species that is part of the creatures that depend on prana for survival.[102] (3) A reference to individuals who are affected by the wise balance and control of their vital airs through the influence of earth's deity.[103] (4) Describes the individual at the level of physical existence that is viewed as a product of food and is identical to the cosmic being.[104] (5) Refers to the organism being discussed, wherein the organs such as head and arms are well known.[105]
From: Chandogya Upanishad (Shankara Bhashya)
(1) The category of living creatures that includes mankind and is significant in the context of Learning.[106] (2) The mortal individuals, contrasting with the deities who have taught Satyakama.[107]
From: Isopanisad (Madhva commentary)
(1) A creature that is born with the ability to perform actions and make choices.[108]
From: Manusmriti with the Commentary of Medhatithi
(1) Souls that are reborn into physical bodies based on their moral actions in past lives, marked by their sins and penalties.[109] (2) A category of goods strictly forbidden for sale by a Brahmana, reflecting the sanctity of human life.[110] (3) Refers to men, indicating that they are also included among the prohibited items.[111] (4) Refers to people involved in the act of sowing seed and the associated benefits.[112] (5) Individuals considered in the legal framework for laws against theft, emphasizing the severity of such acts.[113]
From: Bharadvaja-srauta-sutra
(1) Refers to the mortal realm, contrasting with the divine frameworks established during the sacrifices.[114] (2) Reference to the participants in the rituals, illustrating the connection and differentiation between divine and mortal realms.[115]
From: Asvalayana-grihya-sutra
(1) This term denotes the species of Homo sapiens, which emphasizes the role of humans in various rituals and vows in connection with divine entities.[116]
From: Vakyapadiya of Bhartrihari
(1) The entities who contain the divine essence and are capable of perceiving the great Bull within.[117] (2) Individuals whose actions and behaviors are pivotal in determining the quality of time.[118] (3) Individuals who utilize language and names but can only restrict the established relations for convenience, rather than create them.[119] (4) Individuals to whom the names Agni and Soma are applied in a secondary sense due to certain resemblances.[120] (5) An entity that can be confused with inanimate objects, illustrating the nature of doubt regarding identity.[121]
From: Kathasaritsagara (the Ocean of Story)
(1) Refers to people who experience unions and separations in life.[122]
From: Dvisahasri of Tembesvami (Summary and Study)
(1) Refers to individuals in this world, drawn into metaphors about how they interact and confront their experiences.[123]
From: Malatimadhava (study)
(1) Individuals whose sacrifices were occasionally made in the worship of certain goddesses, reflecting the intensity of the rituals.[124]
From: Varahi Tantra (English Study)
(1) An individual who possesses the capacity for knowledge and action which can influence their life span and experiences.[125]
From: Rasa Jala Nidhi, vol 3: Metals, Gems and other substances
(1) Refers to people, particularly in the context of the text regarding the lethal effects of the tuber’s odour.[126]
From: Bhesajjakkhandhaka (Chapter on Medicine)
(1) Individuals who experience the four sufferings as a universal aspect of existence.[127]
From: Yoga-sutras (Ancient and Modern Interpretations)
(1) A human born as a result of previous actions, who experiences various pains and pleasures during their allotted lifespan.[128]
From: Hanuman Nataka (critical study)
(1) Refers to individuals that possess social characteristics and are united within a society.[129]
From: Shishupala-vadha (Study)
(1) Entities that undergo rebirth in various forms based on their actions and karma.[130]
From: Lakulisha-Pashupata (Philosophy and Practice)
(1) The debated humanity of Srikantha, with scholars asserting his deification in tradition.[131]
Jain concept of 'Human beings'
In Jainism, the term "human being" encompasses various interpretations, including classifications based on qualities, experiences of karmas, and distinctive states of existence. Humans are recognized for their reasoning, social interaction, and complexity within spiritual contexts.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) A category of beings without mind, possessing a life-span that is similar in duration to that of non-human beings.[132] (2) A subgroup of mundane beings, distinct from the liberated beings and sharing some characteristics with them.[133] (3) Human beings possess all seven types of samudghatas, reflecting a complex interaction with karmas across various aspects of existence.[134] (4) A category of beings that includes all possible tinge classifications discussed in relation to infernal beings.[135] (5) A classification of living beings that are specifically of the human species.[136]
From: Tattvartha Sutra (with commentary)
(1) Specifically refers to humans and their origin from a particular type of yoni.[137] (2) The living entities born in the regions of Haimavata, Hari, and Devakuru with varying lifetimes.[138] (3) The form that laukantika deva take after completing their lifetime as divine beings.[139] (4) Refers to the people living in the described regions, pondering whether their experiences vary or remain consistent.[140] (5) Refers to individuals from the human race, described in context to their specific range of existence up to the mountain range of Manushottara.[141]
From: Trishashti Shalaka Purusha Caritra
(1) A reference to people living in the first spoke, characterized by their height and dietary habits.[142]
The concept of Human beings in local and regional sources
The keyphrase "Human being" encompasses various definitions reflecting relatable characteristics, social interactions, rational and irrational behaviors, individual aspirations for freedom, and moral responsibilities, highlighting the essence of humanity amidst complexities and societal issues.
From: Triveni Journal
(1) Individuals that are categorized by a closed mind into infidels or believers based on arbitrary and divisive criteria.[143] (2) A human being is characterized not only as a rational animal but also as a social being, which emphasizes the importance of social interactions and relationships.[144] (3) The universal concept of individuals who inhabit and interact within societies, regardless of cultural or regional backgrounds.[145] (4) The species capable of rational thought but often behaving irrationally and selfishly, resulting in societal and ecological issues.[146] (5) A member of the species Homo sapiens, characterized by the presence of disappointments, failures, and feelings of loneliness.[147]
From: Folklore of the Santal Parganas
(1) Refers to any person; in this context, the elder daughter-in-law was warned by the Jugi not to reveal her boon to any human.[148] (2) The state the youngest brother returns to after the princess removes the iron nails from his feet.[149] (3) A member of the species Homo sapiens, referred to by the farmer in his contemplation about the singing he heard.[150] (4) The ultimate taboo subject of consumption in witchcraft initiation that one must overcome.[151] (5) The primary victims of the Ghormuhas, which they capture and consume.[152]
From: Self-Knowledge in Krishnamurti’s Philosophy
(1) The term refers to individuals who seek freedom as one of their important values since time immemorial.[153] (2) Refers to individuals who perpetuate conflicts through various instruments such as religion and politics.[154] (3) Individuals who are part of nature and inevitably engage in conflict as a result of their division from each other.[155] (4) Individuals who have a historical tendency to seek peace, tranquility, and freedom, as noted in their quest for solutions to the world’s problems.[156]
From: Lord Jhulelal: An Analytical Study
(1) The subjects of Varuna's watchfulness, whose actions are evaluated based on moral principles.[157] (2) Refers to individuals who possess the inherent desire to explore and understand their lineage and identity.[158]
From: Folk Tradition of Bengal (and Rabindranath Tagore)
(1) Refers to the essence of being a person, which Lalon emphasizes must be realized and aligned with the purpose and goal of life.[159]
The concept of Human beings in scientific sources
The keyphrase "Human being" denotes an individual, emphasizing the holistic approach of Ayurveda, which considers the physical, mental, and emotional health aspects of a person. This reflects a comprehensive understanding of human well-being.
From: AYU (Journal of Research in Ayurveda)
(1) Human being refers to a person, particularly in the context of their physical, mental, and emotional health in Ayurveda.[160]
From: International Ayurvedic Medical Journal
(1) Refers to individuals exhibiting various types of morphology, physiology and psychology.[161]