Significance of Shame
Synonyms: Guilt, Embarrassment, Humiliation, Disgrace, Dishonor, Mortification, Ignominy, Reproach, Discomfiture
In Malay: Malu; In Portugese: Vergonha; In Dutch: Schaamte; In Finnish: Häpeä; In Spanish: Lástima; In German: Scham; In Swedish: Skam; In French: Honte; In Polish: Wstyd; In Italian: Vergogna
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Shame'
In Buddhism, "Shame" encompasses multiple interpretations. It can be an emotion like embarrassment or guilt tied to moral failings, a concept of equality, or a feeling experienced upon recognizing a situation. It also refers to the unchanging nature of the Word and can be a key element of the Mahayana Vehicle.
From: Tattvasangraha [with commentary]
(1) The recognition of a thing in the form ‘this is that ____’ occurs when the sense-organ concerned is rightly functioning, indicating a firm and undeniable perception.[1] (2) The text indicates something that it is not; it is used to describe a quality that is being negated within the text.[2] (3) This indicates that the same characteristics, like being without a beginning, can be applied to other texts or customs as well, demonstrating a parallel or similarity.[3] (4) This indicates a similar circumstance or situation, in this case, the production of the Lotus and other things shares parallels with cognition.[4] (5) This indicates a similarity or equivalence between the situations involving light and the experiences of pleasure and pain, implying a shared characteristic or principle.[5]
From: Maha Prajnaparamita Sastra
(1) This is a feeling of embarrassment or humiliation that the Buddha did not redden with when slandered.[6] (2) A feeling of distress or embarrassment caused by one's own or another's actions, often experienced upon sobering up.[7] (3) Shame, or lajja, is mentioned in the text, and it is described as a timbering of the Mahayana Vehicle, which is a key element in its framework.[8] (4) An emotion experienced by the brahmacarin Louen li upon recognizing his friend Mrigashiras as a converted bhikshu standing behind the Buddha.[9]
From: Visuddhimagga (the pah of purification)
(1) A feeling of embarrassment or guilt about one’s actions, particularly regarding moral failures or misconduct.[10]
From: Vinaya (3): The Cullavagga
(1) This is a reference to the similar consequences or penalties applied in different scenarios.[11]
From: The Great Chariot
(1) This arises when commitments proclaimed before the guru are transgressed. One should think that no one is lower than oneself and avoid even the slightest fault of root and branch violations.[12]
Hindu concept of 'Shame'
In Hinduism, "Shame" (Vrida) is a complex emotion encompassing several facets. It involves a painful awareness of one's actions or status, a disgust for offensive acts, and a feeling of embarrassment or humiliation. It can also be associated with a loss of significance or discarding of values, as well as a comparison between objects or individuals.
From: Brahma Sutras (Shankaracharya)
(1) This term refers to the unchanging nature of the real sun, contrasting with the changing attributes of its reflection in the water.[13] (2) The same reason prana--that means: on account of the presence of characteristic marks--which constituted the reason stated in the preceding Sutra--the word prana also must be held to denote Brahman.[14] (3) The departure is the same for him who knows and him who does not know in the beginning, but the path they take differs based on their knowledge.[15] (4) This term refers to the consistency of instruction, and it is used to conclude that in texts such as discussed above, the matter of instruction is the same.[16] (5) This term is used to emphasize that the identical duties are to be carried out, regardless of their context.[17]
From: Chandogya Upanishad (english Translation)
(1) This refers to something that exists in all things, and knowing this brings about a state of being one with all things.[18] (2) The man's confirmation of his identity as Raikva.[19] (3) Referring to the need for the king to repeat what he said about Gautama's son.[20]
From: Chandogya Upanishad (Shankara Bhashya)
(1) A principle that signifies the idea of sameness in relation to the Sun and the Sama, emphasizing that all beings reflect a shared essence.[21]
From: Prashna Upanishad with Shankara’s Commentary
(1) A phrase used to denote agreement among various interpretations regarding the nature of Time and the universe.[22]
From: Brahma Sutras (Ramanuja)
(1) Refers to the philosophical concept that the individual identity remains constant despite changes, such as during transitions from sleep to waking.[23]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) This is how the rope is described, as this snake, this streak of water, this stick, or the like, and the entities that are perceived, are imagined (from the standpoint of ignorance).[24]
From: Taittiriya Upanishad Bhashya Vartika
(1) This refers to the inward Self, which is connected with ignorance and was previously mentioned as the cause of space.[25]
From: Brahma Sutras (Shankara Bhashya)
(1) This refers to the object of instruction, which is the Immutable Brahman, and the method of teaching, which is through denial, where both the object and method are the same, and therefore the attributes are combined.[26]
From: Vivekachudamani
(1) Being identical or not different; it is affirmed that it is not this, nor is it different, nor does it embody both qualities.[27]
From: Bhakti-rasamrta-sindhu
(1) Shame is personified as a queen, and is associated with the concept of defeat, suggesting a consequence of having one's pride diminished by another's strength.[28] (2) It is one of the bhavas, which is exemplified by Radha hanging her head after spotting her mother.[29] (3) A feeling of guilt or embarrassment, specifically related to the loss of significance of valuable objects.[30] (4) A painful feeling of humiliation or distress caused by consciousness of wrong or foolish behavior, referred to as vrida.[31] (5) Vrida; a painful feeling regarding one's own actions or status.[32]
From: Brihad Bhagavatamrita (commentary)
(1) The text describes the character's feeling of shame due to displeasing Bhagavan with sulky anger, leading to hiding.[33] (2) This feeling is indicated by the text, which involves disgust for one's offensive acts and is not simply related to modesty.[34] (3) This is the comparison that the individual made to determine if someone was the same as the person seen in the womb.[35] (4) An emotional response that influences the demigods’ reluctance to admit the superiority of the maharshis.[36]
From: Garga Samhita (English)
(1) Implies that different pairs of opposites (friends/enemies, honor/dishonor, etc.) are ultimately viewed as having equal significance.[37] (2) The feeling of disgrace or embarrassment that the subjects are discarding in the verse.[38]
From: Chaitanya Bhagavata
(1) Brahma relinquished this feeling when he was bewildered by Cupid’s arrow and developed a desire to enjoy his own daughter according to the presented information.[39] (2) This phrase is repeated to emphasize that all aspects are identical, reinforcing the concept of uniformity and consistency within the given scenario.[40]
From: Vakyapadiya of Bhartrihari
(1) This suggests the concept of identicality or consistency, especially when discussing the nature of words, even if they may have multiple interpretations or represent different things.[41] (2) The objects of both are so called by P. 1.4.49 when the same root denotes two actions, indicating a relationship between the verb and its objects.[42] (3) A similar impact would be created if the incorrectness of the statement is applied to earlier parts of the communication, ultimately obscuring the speaker's original message.[43] (4) This indicates that the characteristics that are applicable to the origin of an object are also applicable to its destruction, as stated in the text.[44] (5) When the agent and the result are the same, the action is one and the same, but it can be repeated, implying a consistent outcome that is capable of being repeated.[45]
From: Ramayana of Valmiki (Griffith)
(1) Shame is a consequence that follows a lawless deed, particularly those arising from low desires, suggesting a moral or ethical failing.[46] (2) Shame is the feeling of Sugriva, as he is not worthy of the royal name, and that he should not share the power he has acquired due to his actions.[47]
From: Yoga Vasistha [English], Volume 1-4
(1) This refers to something that is identical, and the text says that he who sees the flame as the same with its fire, has the knowledge of the fire only in his mind.[48] (2) The intellect operates in itself, like the running waters in whirlpools; and as the eddies and their swelling bubbles, are no other than the very water.[49]
From: Mahabharata (English)
(1) Visvamitra argued that deer and dog are this, rationalizing his decision to eat the dog’s haunch.[50] (2) This is the light in which the speaker regards both those who injure and those who praise them, highlighting an unbiased approach.[51]
From: Harivamsha Purana
(1) The life lived by Ajaparsha, the sons and grand-sons of Paippaladi and Kaushika, indicating their interconnectedness and community.[52]
From: Devi Bhagavata Purana
(1) It is one of the wives of good behavior, without which the world would be deluded.[53]
From: Manusmriti with the Commentary of Medhatithi
(1) The same punishment applies to the catching of other parts of the body that cause the same pain as catching the neck, which is the cutting off of the hands.[54] (2) A term used to indicate that the applicable penalties for different cases of intercourse, such as with a 'vratya' and a 'candali', should be equivalent.[55]
From: Hiranyakesi-grihya-sutra
(1) This refers to the observances kept after the three days. The text states that the individual keeps the same observances afterwards. This indicates the continuation of practices.[56]
From: Hayanaratna: The Jewel of Annual Astrology
(1) This phrase indicates that the dream's characteristics are similar, especially when considering the influence of Rahu or Ketu, suggesting that the dream experiences may be alike.[57]
From: Satapatha-brahmana
(1) Makha is the same as Vishnu, and therefore, Indra became Makhavat, because Makhavat is mystically called Maghavat, as the gods love the mystic.[58]
From: Natyashastra (English)
(1) Shame, or vrida, has improper action as its basis and is caused by Determinants such as repentance on account of transgressing words of superiors, represented on the stage by Consequents such as covered face and drawing lines on the ground.[59]
From: Rasa Jala Nidhi, vol 2: Minerals (uparasa)
(1) identical in kind or quality to something previously mentioned.[60]
Jain concept of 'Shame'
In Jainism, shame is a painful emotion stemming from dishonorable acts. It's a physical characteristic, a consistent "coloration" experienced by infernal beings throughout their existence, reflecting the consequences of their actions.
From: Trishashti Shalaka Purusha Caritra
(1) A painful emotion resulting from the consciousness of something dishonorable done.[61]
From: Tattvartha Sutra (with commentary)
(1) This is how the physical-colouration is described, indicating that it remains consistent throughout the life of the infernal beings.[62]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) It is one of the negative emotions, along with indignation and pain, that a deva may experience at the time of death, influencing the subsequent existence and its duration.[63]
The concept of Shame in local and regional sources
Shame is primarily identified as an emotion, a feeling experienced by individuals in response to their actions or circumstances. It's linked to realizations of wrongdoing, as well as grappling with past experiences. It appears in different contexts, including Savitri's reflection on her widowhood and Sabari's encounter with her father.
From: The Complete Works of Swami Vivekananda
(1) This is used to indicate the location where Margot's mail should be sent, which is the same as the sender's Indian mail, as per the text.[64] (2) The shared aspect of all religions according to the monk, suggesting a common foundation of principles despite their differences.[65] (3) This refers to what hundreds of people did in other places, expressing appreciation for the sender's work, similar to the meeting in Calcutta.[66] (4) This describes the writer's condition, which is similar to the Master's metaphor, highlighting his spiritual progress.[67] (5) This refers to the author's health, which is the same as it was in Calcutta.[68]
From: Triveni Journal
(1) The same is used to describe the features, diet, and origin of Literature and Democracy, which are twins that have been straying from each other for too long.[69] (2) This refers to when all chosen directions eventually align, indicating a shared ultimate aspiration that brings them together.[70] (3) This is the Masti that one used to see forty years ago, showcasing his enduring nature.[71] (4) This is used to compare the actions of two parties, highlighting the similarities in their impact.[72] (5) A feeling experienced by Sabari when confronted by her father about her actions regarding Mowdgalya.[73]
From: Folklore of the Santal Parganas
(1) The overwhelming feeling experienced by the brothers upon the realization of their wrongdoing.[74]
From: History of Science in South Asia
(1) This signifies equality or equivalence between two or more things, indicating they are identical or have the same value.[75]
From: Bhaktavijaya: Stories of Indian Saints
(1) This refers to being equal, and the text mentions that to the cloud, a street gutter, a river and a streamlet are all the same.[76]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) The emotion felt by the King upon realizing that he may be considered unworthy for not seeing the robe.[77]
The concept of Shame in scientific sources
Shame is explored in the context of lung cancer patients, where it's examined alongside stigma and blame. It's also linked to feelings of humiliation and distress, particularly experienced by some women post-abortion, highlighting the emotional impact of perceived wrongdoing or foolishness.
From: International Journal of Environmental Research and Public Health (MDPI)
(1) An emotion experienced by patients in late-stage COPD, as studied by Jerpseth, H. et al.[78] (2) Shame is a painful emotion associated with feeling flawed or unworthy, which can be a significant barrier to disclosing addiction-related issues and seeking help.[79] (3) The feeling of embarrassment or humiliation that can arise from disclosing sensitive personal information, such as health data, influencing individuals' privacy concerns and attitudes towards data sharing, is known as shame.[80] (4) A feeling experienced by people living with HIV when interacting with friends, stemming from the knowledge that they are infected while others are supposedly healthy.[81] (5) Shame plays a role and can have consequences in female hypersexual behaviors, indicating the need to understand its psychological impact.[82]
From: Sustainability Journal (MDPI)
(1) Shame is privately accessed, and the surfacing of the sensory through embodied remembrances enables personal access to feelings which provoke catharsis.[83] (2) A feeling that can drive individuals to shut themselves in, though it also indicates that the reasons for isolation may not be fully understood by parents.[84] (3) Shame is a negative achievement emotion negatively correlated with self-efficacy, and it can be decreased through positive social interactions and increased self-efficacy.[85]
From: Religions Journal (MDPI)
(1) The feeling of embarrassment in the face of acts and pronouncements that offend morality, especially social morality, provoking a reaction of cognitive and emotional character, potentially disengaging people from blind adherence to a project that offends their morality; shame draws a person’s attention to herself.[86] (2) Shame is a deeper religious sentiment than guilt, and is more suitable to describe the religious practice and religious sentiment of the Chinese.[87] (3) As described in the text, shame is a complex emotion that serves as a moral compass, guiding individuals to align their behavior with societal norms and fostering a sense of self-worth and responsibility.[88] (4) Shame embodies an ethical emotion encompassing respect, awe, self-worth, and honor, and heroes who lack this feeling of shame frequently become consumed by resentment and insults, which can obscure their judgment.[89] (5) It is an emotion that unlearning at the individual, family, and community level was necessary for Muslim youth to engage with sexual health education openly and honestly.[90]
From: South African Journal of HIV Medicine
(1) Something that the deniers have re-created, reimposing silence in an epidemic where the struggle for twenty years has been to create voices and to defeat it.[91] (2) This is what we cast on us all, allowing our rulers to continue to get away with such actions.[92]
From: South African Family Practice
(1) This is a type of ACE inhibitor that may cause the cough to recur when the patient is rechallenged, or a different ACE inhibitor.[93] (2) This is a painful feeling of humiliation or distress caused by the consciousness of wrong or foolish behavior, which some women felt after their abortion.[94]
From: South African Journal of Physiotherapy
(1) Similar or identical, and the auditory stimulus is given at this time, and is used in conjunction with other stimuli.[95]
From: Journal of Public Health in Africa
(1) Shame, along with stigma and blame, has been studied as an experience of patients diagnosed with lung cancer.[96]
Classical concept of 'Shame'
From: The Authoress of the Odyssey
(1) This island is mentioned as being near Ithaca and contributing a certain number of suitors in the "Odyssey."[97] (2) This is one of the islands located near Ithaca, the home of Ulysses, existing in its neighborhood alongside Dulichium and Zacynthus, situated away from it to the East.[98] (3) Same is one of the neighbouring islands from which the suitors come, who are causing trouble in Telemachus' house.[99]
From: The Odyssey of Homer (English translation)
(1) Something that someone lacked any sense of, while dealing high-handedly in another man's house.[100] (2) One of the places from which the chiefs came, along with Dulichium and Zacynthus, to woo Penelope against her will.[101] (3) Same is one of the islands near Ithaca, forming a group with Dulichium and Zacynthus, and its location is used to describe the geographical setting.[102]
From: The Argonautica (English translation)
(1) Medea contemplates perishing all shame, so he, saved by my effort, can go scatheless wherever his heart desires, indicating a willingness to sacrifice her reputation for his well-being.[103] (2) A feeling that held the maiden back at the entrance of her chamber.[104]
From: The Nicomachean Ethics of Aristotle
(1) Shame is not considered a virtue; it resembles a feeling more than a state of character and is akin to the fear of dishonour, causing reactions like blushing similar to the fear of danger.[105] (2) It is due to this and to desire of a noble object (i.e. honour) and avoidance of disgrace, which is ignoble. People do what they do not from this but from fear.[106]
From: Aesop's Fables (English translation)
(1) A strong emotion is experienced by the main character, stemming from a physical alteration and the resulting ridicule from others, leading to manipulative behavior.[107]
From: The Iliad of Homer (English translation)
(1) A feeling of disgrace or dishonor, experienced by a king who rebukes his sons for their lack of valor, highlighting the importance of courage and leadership in times of crisis.[108]
From: The Book of Gates
(1) This refers to the result of performing a certain action in the Hidden Palace of the Tuat or upon earth, indicating equivalence.[109]