Significance of Nose
In German: Nashe; In Polish: Nos; In Italian: Naso; In Dutch: Neus; In Finnish: Nenä; In Spanish: Nariz; In Portugese: Nariz; In French: Nez; In Swedish: Näsa; In Malay: Hidung
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Nose'
In Buddhism, the nose symbolizes sensory desire and impermanence. It illustrates the concept of emptiness, demonstrating how sensory experiences, like olfactory perceptions, are transient and insubstantial, reflecting deeper truths about existence and dharma.
From: Maha Prajnaparamita Sastra
(1) The part of the brahmacarin's body that came into contact with the perfumed lotus, leading to the medicinal vapors entering his system.[1] (2) The brahmin admitted that a person whose tongue can reach the nose, ghrana, is generally considered truthful, but he remained astonished by the implications of the tongue reaching the hairline.[2] (3) Also known as ghrana, it is one of the five derived organic materials.[3] (4) The nose is a dharma that has the support of olfactory consciousness as its characteristic.[4] (5) The nose (ghrana) is mentioned, and the text says that the eye, when it is born, does not come from anywhere; when it perishes, it does not go anywhere, and this is a key concept.[5]
From: Shurangama Sutra (with commentary) (English)
(1) The nose, as one of the twelve places, is perfectly penetrated, indicating a deep level of insight achieved.[6] (2) It is part of the six sense-organs, and is said to give rise to greed when it smells something fragrant, contributing to the loss of one's inherent wealth.[7] (3) The nose wants a whiff of her powder and perfumes, and when the fire reaches the nose, he has to breathe black smoke and purple soot.[8]
From: A Manual of Abhidhamma
(1) The nose is one of the six bases found in the Sense-sphere, but the nose is not found in the Form-sphere, highlighting its absence in higher realms.[9]
From: Vinaya Pitaka (3): Khandhaka
(1) The text mentions the nose, according to the provided text.[10]
Hindu concept of 'Nose'
In Hinduism, the nose is significant as a sensory organ that identifies smells, pivotal in rituals, and linked to punishment for inappropriate odors. It is crucial in spiritual contexts and is associated with the movement of the Jiva-soul.
From: Mahabharata (English)
(1) This external organ is the specific instrument responsible for the apprehension and perception of the quality associated with the element of earth.[11] (2) The nose is listed among the ten components that constitute the sacrificing priests referenced in the discourse about the institution.[12] (3) The nose is one of the five organs of knowledge, originating from the eight elements of Prakriti.[13] (4) The text references the part of the body used for smelling, which is responsible for the sense of smell.[14] (5) The nose is a part of the body where the Jiva-soul escapes from, leading to the region of the Windgod, as the text explains.[15]
From: Yoga Vasistha [English], Volume 1-4
(1) The tip of the Rakshasi's nose was described as being as big as a mallet, with sides as flat as a pair of bellows or winnowing fans.[16]
From: Garuda Purana
(1) Nose is protected by Pradyumna, as described in the provided text.[17]
From: Anugita (English translation)
(1) The smell of the earth is comprehended by the nose, as stated in the provided text.[18] (2) The nose is described as one of the seven sacrificial priests, responsible for apprehending smells, and is a key component of the sensory system.[19]
From: International Research Journal of Ayurveda and Yoga
(1) The only externally visible part of the respiratory system, it lies in the middle of the cranium & mouth.[20] (2) According to Charaka and Vagbhata, the gateway to Shira (Head), through which drugs administered as Nasya reach the brain.[21]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) This is a sense organ, and Ghrana is one of the Buddhindriya, and it holds and identifies the smell.[22] (2) This is a part of the body where disease is studied in the context of the article.[23]
From: Sushruta Samhita, volume 1: Sutrasthana
(1) This is not mentioned in the text.[24]
From: Thirty minor Upanishads
(1) The nose is included among the eighteen significant places where dharana can be applied to stabilize the mind.[25] (2) The nose is identified as an organ of sense that is associated with the essence of earth and is responsible for the perception of odour from the external environment.[26] (3) This is the organ associated with smell, and is connected to odoriferous items and the earth, as presented.[27]
From: Vivekachudamani
(1) This is identified as an organ of knowledge, referring to the nose and its function in detecting and perceiving different scents.[28]
From: Gobhila-grihya-sutra
(1) The nose is one of the organs of his senses that requires a touch of water during the purification ritual, alongside the eyes and ears.[29]
From: Manusmriti with the Commentary of Medhatithi
(1) The fifth of the five sense organs, responsible for the sense of smell.[30] (2) The nose is referred to in the context of punishment for the offense of smelling prohibited odors, leading to a specific punishment.[31]
From: Chaitanya Bhagavata
(1) The nose is identified as the precise location upon which the medicine, brought by Hanuman, must be placed in order for the speaker to successfully recover from their current condition.[32]
From: Garga Samhita (English)
(1) It is a prominent facial feature, often adorned with jewelry or decorations to enhance its aesthetic appeal.[33] (2) A facial feature that is mentioned for protection from Nakavasini.[34]
From: Manasara (English translation)
(1) A dimensional inconsistency in the nose part of the structure, meaning it is greater or less than appropriate, will result in the master suffering from some type of disease.[35] (2) The root of this feature is described, and it is also described as a part of the lion's face.[36]
From: Satapatha-brahmana
(1) The nose is the center of the channels of the vital airs, and it is symbolically represented by the central rajjudala stake.[37]
From: Samarangana-sutradhara (Summary)
(1) After the eyes and ears, the description of the male figure's proportions considers the nose, chin, lips, forehead, cheeks, neck and other parts.[38]
From: Kautilya Arthashastra
(1) The part of a horse's face where oil can be rubbed, for medicinal purposes, and is part of the horse's care regimen.[39]
The concept of Nose in local and regional sources
The keyphrase "Nose" relates to the text by describing both its anatomical function as the organ for smelling and breathing, and its symbolic representation in the story where it is attacked, leading to fear and retreat.
From: The Complete Works of Swami Vivekananda
(1) A reference to the organ, and it is the one centre of all smell, according to the text.[40]
From: Sanskrit Words In Southeast Asian Languages
(1) This word signifies the organ used for smelling and breathing, located on the face, as mentioned in the provided text.[41]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) The nose is the part of the lion's body that the Gamarala stabs with the lance, causing the lion to become afraid and run away, leading to his success.[42]
The concept of Nose in scientific sources
The keyphrase "Nose" identifies a specific anatomical location that serves as a potential origin for staphylococcal infections, which can lead to conditions like staphylococcal scalded skin syndrome.
From: International Journal of Environmental Research and Public Health (MDPI)
(1) The organ of smell.[43] (2) Nose is mentioned as a target in relation to cannabis withdrawal, suggesting its vulnerability to this factor. The nose is a focus of the study in relation to cannabis exposure.[44]
From: South African Family Practice
(1) This is a location where staphylococcal infection may originate, leading to staphylococcal scalded skin syndrome.[45]
From: Religions Journal (MDPI)
(1) It is an absurdist tale by Nikolai Gogol that involves a missing nose and its unexpected reappearance, explored for its concealed representation of suppressed discourses.[46]
Classical concept of 'Nose'
From: Egypt Through The Stereoscope
(1) The aquiline nose is a key feature used to identify the family resemblance between Ramses II and his father, Sethos I.[47]