Significance of Physical body
The concept of the physical body is explored across various Indian philosophies, including Hinduism, Jainism, Buddhism, Vaishnavism, and others. Each tradition defines the physical body as a tangible, material aspect that interacts with spiritual elements. In Hinduism and related philosophies, the physical body is viewed as distinct from the soul, representing a temporary vessel subject to decay and transformation. It serves as an instrument for experiences and actions in the world, linking the material and spiritual realms.
Synonyms: Corporeal form, Flesh, Anatomy, Physique, Biological body, Tangible body, Constitution
In Dutch: Fysiek lichaam
In Finnish: Fyysinen vartalo
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Physical body'
In Buddhism, the physical body is viewed as a temporary, tangible form associated with sensory experiences, often mistaken for the self. It is subject to change, suffering, and ultimately disintegration, highlighting the distinction between body and consciousness.
From: Shurangama Sutra (with commentary) (English)
(1) The tangible form that arises as a result of various types of false thinking and emotional influences.[1] (2) The tangible form given at birth, which experiences sensations and feelings affected by thoughts.[2] (3) The tangible aspect of a person's being that remains intact and unharmed despite experiencing extraordinary phenomena during practice.[3] (4) The corporeal form provided at birth, which can achieve clarity and experience spiritual insights when pure and mindful.[4] (5) The tangible aspect of living beings that interacts with the environment through the senses.[5]
From: Bodhisattvacharyavatara
(1) Seen as the fruition of the truth of suffering by shravakas, who strive to abandon it to attain happiness.[6]
From: Mulamadhyamaka-karika (English)
(1) The aspect of sentient beings that is tied with feelings and experiences, indicating existence in a form.[7]
From: A Discourse on Paticcasamuppada
(1) The temporary abode of the life principle that many believe continues in some form after death.[8] (2) The temporary form that is often mistakenly identified as the permanent self or atta.[9] (3) The tangible and material form of a yogi that experiences sensations and impressions.[10] (4) The physical body is one of the five khandhas, representing the material aspect of existence that should not be mistaken for the self or essence.[11] (5) The tangible, material form of a living being that disintegrates after death, as opposed to the continuous nature of consciousness.[12]
From: Maha Buddhavamsa—The Great Chronicle of Buddhas
(1) The tangible form of a Buddha, referred to as rupa-kaya, which showcases various physical attributes.[13]
From: Patthana Dhamma
(1) The human body which is supported by various rupas and elements.[14]
From: Blue Annals (deb-ther sngon-po)
(1) Refers to the corporeal form that an adept gives up in practice according to the Hevajra Tantra.[15] (2) The tangible, mortal form of nam mkha' rgyal mtshan that was left behind when he proceeded to Heaven.[16]
From: Tattvasangraha [with commentary]
(1) Refers to the tangible, biological form in which the cognition exists and operates in the current world.[17] (2) The tangible aspect of existence that the self interacts with and experiences through.[18]
Hindu concept of 'Physical body'
In Hinduism, the physical body symbolizes impermanence and suffering, serving as a tangible manifestation of the soul's journey, while also representing limitations. It is a necessary form for spiritual pursuits, ultimately transcended in spiritual realization.
From: Skanda Purana
(1) The tangible form of beings, contrasted with spiritual or emotional states, highlighted in the discussions between Narada and Vindhya.[19] (2) Mahisha's form that becomes the vessel for the confrontation and symbolizes the mortal embodiment of ego and pride.[20] (3) Described by Narada as a source of misery and attachment, being a conglomeration of impurities.[21] (4) The corporeal form of the crow that it cast off upon encountering the Lord.[22] (5) Refers to the tangible form of King Indradyumna as he undertakes spiritual journeys and rituals.[23]
From: Linga Purana
(1) The material aspect of existence that pure-souled men can transcend to attain proximity to their divine counterpart.[24] (2) The tangible form that holds Agni's virility, as mentioned in the text.[25] (3) The manifestation of Brahman in the form of living beings, as it is induced by the command of the great lord.[26] (4) The material human form derived from the spiritual aspect of the Atman, as discussed in connection with the embodied souls.[27] (5) Refers to the temporal and uncertain nature of corporeal existence that one must strive to transcend through spiritual goals.[28]
From: Shiva Purana
(1) The material form of a being, often contrasted with the soul in spiritual discussions.[29] (2) The material form of beings, which contains the immanent soul, reflecting the relationship between physicality and spirit.[30] (3) The tangible form of a Jiva which is involved in worldly activities and experiences.[31] (4) The tangible manifestation of an individual made up of the five elements.[32] (5) Refers to the material form maintained by Vishvamitra during Trishanku's ascent to heaven, emphasizing the miraculous aspects of the narrative.[33]
From: Brahma Purana
(1) The tangible form that the soul inhabits during its life and transmigration across different incarnations.[34] (2) The tangible aspect of human existence, which contains both physical and spiritual elements that can influence one’s spiritual journey.[35] (3) The tangible form that is the instrument for achieving success in Yoga and other pursuits.[36] (4) Refers to Krishna's human form that he plans to abandon after fulfilling his duties.[37] (5) The earthly form that living beings abandon upon attaining a higher spiritual state, often referenced in the context of Yogins who seek unity with the divine.[38]
From: Bhagavata Purana
(1) The human form that individuals leave behind at death, often seen as a source of attachment.[39] (2) The material form in which the soul resides, which undergoes changes and experiences death.[40] (3) The corporeal form that ultimately decays after death, illustrating the transient nature of life.[41] (4) The mortal, temporary vessel that houses the soul, which Nimi expresses a desire to escape due to the suffering it brings.[42] (5) The mortal vessel that is distinct from the eternal Soul, which changes and is subject to impurities and intelligence.[43]
From: Yoga Vasistha [English], Volume 1-4
(1) The corporeal form that the yogi seeks to understand and transcend through meditation.[44] (2) The material representation of an individual, often mistaken for one's true identity, as discussed by the nymph.[45] (3) The material aspect of a being that is distinct from the mind and consciousness, which can often create delusions of identity.[46] (4) The material form that houses the soul, subject to decay and impermanence.[47] (5) The physical body denotes the tangible, material form of a being, distinct from the mental and spiritual aspects.[48]
From: Ramayana of Valmiki
(1) The embodied state in which King Trishanku wishes to enter heaven, contrary to the norm of ascending as a spiritual being.[49] (2) The tangible form that allows beings to perform righteous deeds.[50] (3) The means by which the king wishes to attain heaven, indicating his desire to enter the spiritual realm while still alive.[51]
From: Brahmanda Purana
(1) The form that Brahma discards during the creation process, transforming into different elements such as night or day.[52] (2) Ila's form, which is mentioned to be heavenly and divine in quality.[53]
From: Gautami Mahatmya
(1) Ajigarti's mortal form that was subjected to torment as punishment.[54] (2) A reference to the obstacles faced by the ascetics during their penance, which were sometimes due to bodily defects.[55]
From: Mahabharata (English)
(1) The tangible, corporeal aspect of a person, distinct from the mind or spirit.[56]
From: Devi Bhagavata Purana
(1) The human body as viewed in the context of spirituality and the physical existence of the soul.[57]
From: Padma Purana
(1) The mortal form that perishes, as noted when discussing the nature of the pure soul versus the body.[58]
From: Taittiriya Upanishad Bhashya Vartika
(1) The physical body is the outermost sheath (annamaya-kosha) that encapsulates the inner layers of existence.[59] (2) The body made of food, referred to as annamaya-kosha, which is sometimes erroneously identified as the self.[60] (3) The tangible entity of the individual organism that is confined by material limitations during existence.[61] (4) The tangible and gross form of a being, which, when burnt, leads an ignorant person to mistakenly believe that the Self is also burnt.[62] (5) The tangible, material aspect of a being that serves as one of the upadhis or limitations regarding the self.[63]
From: Prasthanatrayi Swaminarayan Bhashyam (Study)
(1) The tangible form that remains as the causal body is uprooted, continuing to exist until death.[64] (2) The material form that Parabrahman may assume when manifesting on earth, contrasting with His divine and eternal nature.[65] (3) Refers to the tangible aspect of beings that is interconnected with the spiritual self or atman.[66]
From: Taittiriya Upanishad
(1) The external manifestation of the self, referred to as Annamaya in the context of the five koshas.[67] (2) The Annamaya-atman, referring to the physical aspect of self that is nourished by food.[68]
From: Chandogya Upanishad (english Translation)
(1) The tangible aspect of human existence which is addressed in the context of worship and the functioning of various organs.[69] (2) The tangible, corporeal form of an individual that can be killed or become lame, affecting perception and experience in the dream state.[70]
From: Bhagavatpadabhyudaya by Lakshmana Suri (study)
(1) Refers to the material form that Kapalika wished to sacrifice for a boon from Shiva.[71]
From: Brahma Sutras (Ramanuja)
(1) The material form in which the individual soul resides and exercises control, contrasted with the soul’s immaterial nature.[72]
From: Prashna Upanishad with Shankara’s Commentary
(1) The mortal and temporary structure that houses the soul, which is considered less significant compared to the spiritual father who imparts knowledge.[73]
From: Siddhanta Sangraha of Sri Sailacharya
(1) A form that consists of a combination of the five elements but is not a single substance.[74]
From: Vivekachudamani
(1) The tangible aspect of a person, which is considered as the non-Self in the context of self-identity.[75]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) The corporeal form that undergoes transformation into ashes and is offered as an oblation.[76]
From: Yoga-sutras (Ancient and Modern Interpretations)
(1) According to Carvaka darshana, the soul is equated with the physical body, where the death of the body is viewed as moksha.[77] (2) Preparation of the physical body is important for practicing various postures.[78] (3) The tangible aspect of a person that interacts with the external world and is part of the cycle of bondage.[79] (4) The physical body is what the pure awareness identifies with when it comes into contact with maya, transitioning from 'I am' to 'I am this'.[80] (5) The physical body is described as having perfection, which encompasses various attributes.[81]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) The tangible part of an individual that can be purified and developed through specific actions.[82] (2) The material form that holds physical elements and powers of sensation, which are integral to one's existence and experiences.[83]
From: Yoga-sutras (Vedanta Commentaries)
(1) The tangible, visible aspect of a person, considered the lowest form of manifestation of consciousness.[84]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) Refers to the material form of the Alvar, which the Lord found fascinating, leading to a deeper connection.[85] (2) The material form that binds an individual, which will cease to exist after the spiritual awakening.[86] (3) The temporary vessel in which the Alvar resides, which becomes a point of fear due to the challenges posed by sensory experiences.[87] (4) Refers to the tangible, mortal form of a being, which the Lord also embraces, alongside the spiritual essence.[88]
From: Sri Krishna-Chaitanya
(1) The material form of Thakur Haridas, which served as a vessel for his spiritual practices but was not the essence of his being.[89] (2) The material aspect of self that is ultimately separate from the soul's spiritual nature and functions.[90]
From: Bhajana-Rahasya
(1) The tangible aspect of oneself used for performing various duties and services in the world, as highlighted in the teachings of the acaryas.[91]
From: Srila Gurudeva (The Supreme Treasure)
(1) The tangible and gross aspect of the jiva, conditioned by karma and subject to the cycle of creation and destruction.[92]
From: Kamashastra Discourse (Life in Ancient India)
(1) The biological aspect that defines sexual orientation and relationships, emphasizing the distinction between male and female.[93] (2) The tangible, material aspect of human beings that is analyzed across various Indian literary works.[94] (3) The central focus of the final chapter of Sahridayalila, encompassing the various aspects and divisions related to beauty.[95]
From: Manusmriti with the Commentary of Medhatithi
(1) The tangible form that carries experiences and is often tied to the identity represented by 'I.'[96] (2) The tangible aspect of existence that is brought forth by the Father and Mother, contrasting with the spiritual and educational role of the Teacher.[97] (3) The tangible form that is produced from the Seed, which is the source of existence.[98]
From: Nyayakusumanjali of Udayana (study)
(1) A tangible form or existence that an agent must possess; the argument states that God lacks this.[99] (2) A tangible form that an agent must possess, according to opponents who argue against God's capability as an agent due to the absence of a physical body.[100]
From: Satapatha-brahmana
(1) Representing the integrated framework of existence, including the head and the base supporting life.[101]
From: History of Indian Medicine (and Ayurveda)
(1) The tangible, corporeal aspect of a human being comprised of various systems and tissues.[102]
Jain concept of 'Physical body'
In Jainism, the physical body relates to the corporeal form of beings, which can be increasingly loathsome in infernal realms, connects language to embodiment, and encompasses the concept of Audarika as the tangible physical form.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Language arises from the physical embodiment, suggesting a link between bodily experiences and communication.[103]
From: Tattvartha Sutra (with commentary)
(1) Deha; the corporeal form of the infernal beings, which becomes increasingly loathsome and hideous as they descend through the infernal regions.[104]
From: Trishashti Shalaka Purusha Caritra
(1) Audarika; refers to the physical form.[105]
The concept of Physical body in local and regional sources
The term "Physical body" encompasses the corporeal form integral to human identity and existence, representing both the tangible manifestation of individuals and the thematic elements of identity and possession in storytelling, as outlined in the text.
From: Triveni Journal
(1) The corporeal aspect of man that may be in a state of cessation while the deeper self persists in dynamic and vibrant existence during contemplative silence.[106] (2) The tangible, corporeal form that houses an individual's identity.[107] (3) Refers to the Sabda Sarira, or the tangible aspects of a Kavya as perceived by Vamana.[108]
From: Folk Tales of Gujarat (and Jhaverchand Meghani)
(1) Refers to the corporeal forms of characters in the story, significant for the themes of identity and possession.[109]
The concept of Physical body in scientific sources
The Physical body signifies the tangible aspect of a human being, emphasizing its connection to the inner faculty and deep inner Self, highlighting the interplay between physical presence and inner consciousness.
From: World Journal of Pharmaceutical Research
(1) Part of the human constitution that is tangible and relates to the physiological aspects of an individual, as addressed in the Ayurveda context.[110] (2) The tangible aspect of human existence that interacts with energy and spiritual dimensions.[111] (3) The tangible form of an individual that is influenced by the balance and characteristics of the three doshas.[112]
From: AYU (Journal of Research in Ayurveda)
(1) The tangible aspect of a human being, which is activated by the inner faculty and deep inner Self.[113]
From: Ancient Science of Life
(1) The physical body of man is described as the instrument for practicing dharma and is essential for observing a righteous life.[114]