Significance of Human body
The concept of the human body is significant across various spiritual traditions in South Asia. In Buddhism, it is viewed as a rare form crucial for meditation and spiritual development. Hinduism highlights the duality of the physical form during rituals, while Jainism sees it as a valuable opportunity to earn merit. Similarly, Vaishnavism and the Purana regard the human body as a temporary vessel key to spiritual practices. Overall, the human body symbolizes a precious, albeit transient, opportunity for spiritual growth and realization.
Synonyms: Human form, Human anatomy, Body, Body structure, Human frame
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 body'
In Buddhism, the human body is viewed as a transient vessel for spiritual growth, encompassing sensory interaction, cultivation of faculties, and a medium for practicing virtue, despite its inherent suffering and impermanence.
From: Maha Prajnaparamita Sastra
(1) Reference to the physical form where the fire is said to rise and descend, exemplifying the complex behavior of fire.[1] (2) Represented by the chest containing the four venomous snakes; a key element in the metaphor reflecting life's struggles.[2] (3) A temporary vessel that is subject to aging, sickness, and death, necessitating the bodhisattva’s cultivation of virtue and wisdom.[3] (4) A physical entity that cannot operate optimally without sight; represents the necessity of comprehensive guidance for functioning effectively.[4] (5) Considered a complete vessel of life with six faculties (shadindriya), which the yogin must cultivate for a higher understanding.[5]
From: Bodhisattvacharyavatara
(1) This refers to the physical form that is considered an extraordinary opportunity for spiritual growth and developing bodhicitta.[6] (2) The physical form that results from one’s good karma, which is attained through the practice of virtuous actions.[7] (3) The physical form of a human being, which can be considered free from particular conditions that affect one's ability to practice dharma.[8] (4) A rare and precious vessel difficult to gain and easy to lose due to various life challenges.[9]
From: Vimalakirti Nirdesa Sutra
(1) Described as transient, unreliable, and a source of suffering, it serves as a teaching point to seek the Buddha body instead.[10]
From: The Great Chariot
(1) The physical form that allows an individual to engage in practices and actions conducive to spiritual development and attaining higher realms.[11] (2) Considered a favorable condition for attaining the vajra vehicle and gaining wisdom.[12] (3) The physical form of a human being, which can be attained through the practice of the four immeasurables and the perfecting of the two accumulations.[13] (4) The physical form that is difficult to obtain and serves as a focal point for meditation.[14]
From: Introducing Buddhist Abhidhamma
(1) The physical form that is understood in terms of aggregates and is subject to the principles of Anicca, Dukkha, and Anatta.[15] (2) The physical form that operates automatically, its functions managed subconsciously without conscious command.[16]
From: The Jataka tales [English], Volume 1-6
(1) A physical form that Mandhata's spirit assumed upon his fall from heaven.[17]
From: The Tattvasangraha [with commentary]
(1) The physical form through which souls interact with the world and perceive things presented by sensory organs.[18]
Hindu concept of 'Human body'
In Hinduism, the human body is seen as a rare spiritual vessel for worship, often mistaken for the true self. It symbolizes a temporary form that facilitates devotion, spiritual growth, and ultimately liberation from worldly cycles.
From: Yoga Vasistha [English], Volume 1-4
(1) Old age prey on the flesh of the human body, delighting in devouring youthful bloom.[19] (2) The physical vessel that confines the embodied being and prompts a desire to seek deeper spiritual truths.[20] (3) The physical form of an individual, often mistaken for the true self, which is the spiritual essence.[21] (4) The physical vessel in which the intellect and mind operate, referred to as the subject of various actions.[22] (5) The physical form that houses the senses and understanding, which Manki discusses regarding its attendant evils.[23]
From: The Skanda Purana
(1) The form created by the goddess from the cleansing dirt, possessing an elephantine face.[24] (2) The vessel through which individuals can act, sin, and ultimately seek redemption for previous wrongs.[25] (3) The physical form of a human being, described metaphorically as a miniature cosmos, representing the interconnection between various elements and energies within.[26] (4) Refers to the physical structure of a human being, described as a miniature cosmos in the text, highlighting its complexities and spiritual significance.[27]
From: The Bhagavata Purana
(1) Considered the vehicle for spiritual practice and development, the body is not the ultimate reality but a temporary casing for the soul.[28] (2) A rare and valuable state of existence that serves as a means for liberation from the cycle of Samsara, highlighting the significance of human life in seeking spiritual truth.[29] (3) The human body is portrayed as something that should not be devoted to base pleasures leading to misery, but instead should focus on penance and realizing the Lord.[30] (4) The physical form capable of perceiving divine nature and undergoing existential experiences.[31]
From: The Garuda Purana
(1) The receptacle of Doshas, Dhatus, and Malas, where health is a normal equilibrium among them, while any imbalance indicates disease.[32] (2) Viewed as a temporary vessel that encloses the self, experiencing the dualities of pleasure and pain.[33] (3) The physical vessel that is divided for the purpose of assigning 'dandas' to various limbs and organ systems.[34]
From: Mahabharata (English)
(1) Considered a manifestation that experiences five faults according to Sankhya followers, which include Desire, Wrath, Fear, Sleep, and Breath.[35] (2) The physical form occupied by a living being, which ultimately undergoes decay and consumption by animals after death.[36]
From: The Devi Bhagavata Purana
(1) The physical form assumed by Shri Krishna, leading to discussions about his divine versus human-like qualities.[37] (2) The physical form that individuals inhabit in this world, which can be influenced by past actions.[38]
From: The Padma Purana
(1) The form Agni and Vayu were cursed to take as a consequence of their disobedience.[39] (2) Refers to the physical existence that one achieves, considered valuable and rare in the context of yoga and salvation.[40]
From: The Shiva Purana
(1) The rare and precious vessel through which an individual can worship Shiva and attain salvation.[41]
From: The Brahma Purana
(1) The physical form that is subject to ailments and impermanence, as discussed in the scripture.[42]
From: The Markandeya Purana
(1) A representation of how human emotions and feelings, such as love and desire, interact in societal contexts.[43]
From: The Agni Purana
(1) Refers to the appearance of the terrestrial boar manifestation of Vishnu, which possesses human attributes.[44]
From: Chandogya Upanishad (english Translation)
(1) Described as a powerful instrument dependent on basic elements for the functioning of mind, life, and speech.[45] (2) The human body is viewed as the subject of the sacrifice that aligns with the phases of life and the offerings made during those phases.[46] (3) The subject of the ritualistic sacrifice framework within which the next forty-four years and associated libations are contextualized.[47] (4) That which is in this human body; it encompasses the physical aspect of a person.[48] (5) The human body is likened to a sacrifice, reflecting a connection between physical existence and spiritual offerings.[49]
From: Taittiriya Upanishad Bhashya Vartika
(1) The physical entity composed of five sheaths that obscure the inner Self, indicating the layered structure of human existence.[50] (2) The human body refers to the physical form of humans, which is the context for meditations mentioned in the verse.[51] (3) Described as a symbol for sublime thought on Brahman, emphasizing its importance in spiritual pursuits.[52] (4) The physical structure that is characterized by a central part or trunk (madhyabhaga) which is the self of the body, making limbs grow.[53] (5) The physical form that is composed of five sheaths, each representing different levels of existence and consciousness.[54]
From: Shiva Gita (study and summary)
(1) A subject explored in the thesis regarding its development and characteristics as described in Shiva Gita.[55] (2) The physical body is discussed in relation to its developmental stages and functions.[56]
From: Brahma Sutras (Shankara Bhashya)
(1) The physical form through which the soul interacts with the world, experiencing various states of enjoyment and suffering.[57]
From: Chandogya Upanishad (Shankara Bhashya)
(1) The physical vessel that houses an individual during their life journey, representing the struggles and experiences that influence karmic outcomes.[58]
From: Brihad Bhagavatamrita (commentary)
(1) In the context, this refers to the speaker's own physical existence, contrasted with divine forms.[59] (2) The physical form that limits the experience of spiritual happiness, as discussed in the context of suitability for living in Vaikuntha.[60]
From: Chaitanya Mangala
(1) The physical form, which is considered a vehicle for worshiping the divine, yet is temporary.[61] (2) A valuable and rare form that is difficult to attain, according to the spiritual teachings presented.[62]
From: Chaitanya Bhagavata
(1) The physical form that provides the opportunity for devotion and spiritual growth, particularly emphasized in the context of Bharata-varsha.[63]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The physical form endowed with the capability to hold communion with the Lord, seen as a special gift that should not stray into sensual pleasures.[64]
From: Charaka Samhita (English translation)
(1) The physical structure of an individual, consisting of various systems, including the systems of circulation.[65] (2) The physical form of an individual, which is analyzed through its reflections and shadows to ascertain health.[66] (3) The physical form of an individual, which is examined for signs of illness or death.[67]
From: Sushruta Samhita, Volume 6: Uttara-tantra
(1) Referred to as Purusha in Ayurveda, this term indicates the physical structure that encompasses the Doshas and Dhatus.[68]
From: Sushruta Samhita, volume 3: Sharirasthana
(1) The physical structure of a person, encompassing the various organs, systems, and limbs.[69]
From: Amarakoshodghatana of Kshirasvamin (study)
(1) Refers to the areas of the human anatomy with which the note shadja is associated.[70] (2) The physical structure of a human being.[71] (3) The physical structure of a person, which is a constitution of kapha, vata, and pitta, and is associated with various internal anatomy components as described in Ayurveda.[72]
From: Manusmriti with the Commentary of Medhatithi
(1) The overall physical form which is characterized by its cleanliness above the navel and impurity below it according to Vedic texts.[73]
From: Vasistha Dharmasutra
(1) Contextually refers to the physical form that is subject to various rituals for purification and penance.[74]
From: Satapatha-brahmana
(1) Refers to the physical form of the Sacrificer, contrasting with the divine body and emphasizing the duality in the rituals.[75] (2) Represents the mortal aspect of the Sacrificer, separate from the divine but involved in the rites.[76]
From: Varahi Tantra (English Study)
(1) The physical form that, according to the text, originated from Shiva and is suggested to be pure and untainted.[77]
From: Yoga-sutras (Ancient and Modern Interpretations)
(1) Described as always unclean, the body is often mistaken for clean and desirable, representing false knowledge about the self.[78]
From: Kathasaritsagara (the Ocean of Story)
(1) The physical form of a person, which is examined in relation to the significance of moles.[79]
Jain concept of 'Human body'
In Jainism, the human body is viewed as a rare and precious opportunity for spiritual progress, deserving of effort and not to be squandered on sinful actions, allowing beings to understand the Law and earn merit.
From: Uttaradhyayana Sutra
(1) Though initially rare, being born with a human body allows beings the chance to hear the Law.[80]
From: The Naladiyar
(1) The physical form that is considered challenging to attain and is an opportunity to earn merit.[81]
From: Acaranga-sutra
(1) An entity considered precious and difficult to attain, deserving of effort in the pursuit of one's goals.[82]
From: Sutrakritanga (English translation)
(1) A temporary and valuable state of existence that is difficult to attain and should not be wasted on sinful actions.[83]
The concept of 'Human body' in local and regional sources
The human body is presented as a temporary, valuable vessel for knowledge and good deeds, urging meaningful existence and spiritual pursuit, despite its perishable nature, while highlighting the divine essence that transcends mere humanity.
From: Bhaktavijaya: Stories of Indian Saints
(1) The physical form of a person, described as perishable, emphasizing the transient nature of life.[84] (2) The rare and valuable form that the merchant has, which he is at risk of wasting through suicide.[85] (3) A form through which individuals have the opportunity to obtain knowledge and perform good deeds.[86] (4) Refers to the physical vessel that Kurmadas considers a gift and a reason to pursue spiritual goals.[87] (5) A metaphorical representation as a field for spiritual cultivation in the context of the story.[88]
From: Lord Jhulelal: An Analytical Study
(1) The physical state that Lord Jhulelal ultimately discards, emphasizing his divine essence beyond mere humanity.[89]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) Referring to the traces left by the girl at the Rakshasa's home, indicating her earlier presence.[90]