Significance of Physical body
The term "Physical body" encompasses various interpretations across different philosophical and religious traditions. In Hinduism, it represents the mortal structure that houses the soul and can be tied to earthly experiences. Jainism emphasizes the body in communication and consciousness, highlighting its role in spiritual experiences. Buddhism and Vaishnavism explore the body as a vessel through which spiritual practices occur. Across all traditions, the physical body is often viewed as temporary and distinct from the spiritual essence, influencing identity, experiences, and actions in the material world.
Synonyms: Corporeal form, Flesh, Anatomy, Physique, Biological body, Tangible body, Build, Constitution
In Dutch: Fysiek lichaam; In Finnish: Fyysinen vartalo; In Spanish: Cuerpo f铆sico; In German: Physischer K枚rper; In Malay: Badan fizikal; In Swedish: Fysisk kropp; In French: Corps physique
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 seen as a tangible, mortal form that interacts with existence, experiences change, and is often confused with the self. It is temporary, subject to decay, and integral to spiritual practice and insights.
From: A Discourse on Paticcasamuppada
(1) The temporary abode of the life principle that many believe continues in some form after death.[1] (2) The temporary form that is often mistakenly identified as the permanent self or atta.[2] (3) The tangible and material form of a yogi that experiences sensations and impressions.[3] (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.[4] (5) The tangible, material form of a living being that disintegrates after death, as opposed to the continuous nature of consciousness.[5]
From: Patipada (path of practice)
(1) Physical body refers to the gross and tangible form of beings that is contrasted with the Deva body, which is more subtle and operates in the spiritual realm.[6] (2) The tangible aspect of a person that interacts with food intake and fasting practices; its condition affects the practice of bhavana.[7]
From: Maha Buddhavamsa鈥擳he Great Chronicle of Buddhas
(1) The tangible form of a Buddha, referred to as rupa-kaya, which showcases various physical attributes.[8]
From: Patthana Dhamma
(1) The human body which is supported by various rupas and elements.[9]
From: Shurangama Sutra (with commentary) (English)
(1) The tangible form that arises as a result of various types of false thinking and emotional influences.[10] (2) The tangible form given at birth, which experiences sensations and feelings affected by thoughts.[11] (3) The tangible aspect of a person's being that remains intact and unharmed despite experiencing extraordinary phenomena during practice.[12] (4) The corporeal form provided at birth, which can achieve clarity and experience spiritual insights when pure and mindful.[13] (5) The tangible aspect of living beings that interacts with the environment through the senses.[14]
From: Bodhisattvacharyavatara
(1) Seen as the fruition of the truth of suffering by shravakas, who strive to abandon it to attain happiness.[15]
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.[16] (2) The tangible, mortal form of nam mkha' rgyal mtshan that was left behind when he proceeded to Heaven.[17]
From: Tattvasangraha [with commentary]
(1) Refers to the tangible, biological form in which the cognition exists and operates in the current world.[18] (2) The tangible aspect of existence that the self interacts with and experiences through.[19]
Hindu concept of 'Physical body'
In Hinduism, the physical body is seen as a temporary, flawed vessel encasing the soul, tied to identity and experiences. It is considered less significant than the spiritual essence, which transcends material attachments and eventual decay.
From: Taittiriya Upanishad Bhashya Vartika
(1) The physical body is the outermost sheath (annamaya-kosha) that encapsulates the inner layers of existence.[20] (2) The body made of food, referred to as annamaya-kosha, which is sometimes erroneously identified as the self.[21] (3) The tangible entity of the individual organism that is confined by material limitations during existence.[22] (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.[23] (5) The tangible, material aspect of a being that serves as one of the upadhis or limitations regarding the self.[24]
From: Taittiriya Upanishad
(1) The external manifestation of the self, referred to as Annamaya in the context of the five koshas.[25] (2) The Annamaya-atman, referring to the physical aspect of self that is nourished by food.[26]
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.[27] (2) The tangible, corporeal form of an individual that can be killed or become lame, affecting perception and experience in the dream state.[28]
From: Brahma Sutras (Ramanuja)
(1) The material form in which the individual soul resides and exercises control, contrasted with the soul鈥檚 immaterial nature.[29]
From: Prashna Upanishad with Shankara鈥檚 Commentary
(1) The mortal and temporary structure that houses the soul, which is considered less significant compared to the spiritual father who imparts knowledge.[30]
From: Vivekachudamani
(1) The tangible aspect of a person, which is considered as the non-Self in the context of self-identity.[31]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) The corporeal form that undergoes transformation into ashes and is offered as an oblation.[32]
From: Yoga Vasistha [English], Volume 1-4
(1) The corporeal form that the yogi seeks to understand and transcend through meditation.[33] (2) The material representation of an individual, often mistaken for one's true identity, as discussed by the nymph.[34] (3) The material aspect of a being that is distinct from the mind and consciousness, which can often create delusions of identity.[35] (4) The material form that houses the soul, subject to decay and impermanence.[36] (5) The physical body denotes the tangible, material form of a being, distinct from the mental and spiritual aspects.[37]
From: Ramayana of Valmiki (Shastri)
(1) The embodied state in which King Trishanku wishes to enter heaven, contrary to the norm of ascending as a spiritual being.[38] (2) The tangible form that allows beings to perform righteous deeds.[39] (3) The means by which the king wishes to attain heaven, indicating his desire to enter the spiritual realm while still alive.[40]
From: Gautami Mahatmya
(1) Ajigarti's mortal form that was subjected to torment as punishment.[41] (2) A reference to the obstacles faced by the ascetics during their penance, which were sometimes due to bodily defects.[42]
From: Mahabharata (English)
(1) The tangible, corporeal aspect of a person, distinct from the mind or spirit.[43]
From: Devi Bhagavata Purana
(1) The human body as viewed in the context of spirituality and the physical existence of the soul.[44]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) Refers to the material form of the Alvar, which the Lord found fascinating, leading to a deeper connection.[45] (2) The material form that binds an individual, which will cease to exist after the spiritual awakening.[46] (3) The temporary vessel in which the Alvar resides, which becomes a point of fear due to the challenges posed by sensory experiences.[47] (4) Refers to the tangible, mortal form of a being, which the Lord also embraces, alongside the spiritual essence.[48]
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.[49] (2) The material aspect of self that is ultimately separate from the soul's spiritual nature and functions.[50]
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.[51]
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.[52]
From: Manusmriti with the Commentary of Medhatithi
(1) The tangible form that carries experiences and is often tied to the identity represented by 'I.'[53] (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.[54] (3) The tangible form that is produced from the Seed, which is the source of existence.[55]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) The tangible part of an individual that can be purified and developed through specific actions.[56] (2) The material form that holds physical elements and powers of sensation, which are integral to one's existence and experiences.[57]
From: Yoga-sutras (Vedanta Commentaries)
(1) The tangible, visible aspect of a person, considered the lowest form of manifestation of consciousness.[58]
From: Kamashastra Discourse (Life in Ancient India)
(1) The biological aspect that defines sexual orientation and relationships, emphasizing the distinction between male and female.[59] (2) The tangible, material aspect of human beings that is analyzed across various Indian literary works.[60] (3) The central focus of the final chapter of Sahridayalila, encompassing the various aspects and divisions related to beauty.[61]
From: History of Indian Medicine (and Ayurveda)
(1) The tangible, corporeal aspect of a human being comprised of various systems and tissues.[62]
From: Satapatha-brahmana
(1) Representing the integrated framework of existence, including the head and the base supporting life.[63]
Jain concept of 'Physical body'
In Jainism, the physical body encompasses the Audarika, or physical form, and the loathsome Deha of infernal beings, illustrating a connection between corporeal existence, deterioration in the infernal realms, and the emergence of language through bodily experiences.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Language arises from the physical embodiment, suggesting a link between bodily experiences and communication.[64]
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.[65]
From: Trishashti Shalaka Purusha Caritra
(1) Audarika; refers to the physical form.[66]
The concept of Physical body in local and regional sources
The physical body is a multifaceted concept emphasizing its essential role in personal fulfillment, spiritual practices, societal structures, and identity. It serves as both a tangible manifestation of self and a necessary medium for various contemplative and ascetic pursuits.
From: Triveni Journal
(1) The tangible manifestation of a living being, composed of the four elements in Buddhist philosophy.[67] (2) An essential aspect emphasized in the Rgveda, viewed as the primary means for attaining peace and fulfillment.[68] (3) The tangible aspect of an individual that is unable to transcend to a spiritual or divine realm.[69] (4) Refers metaphorically to the societal and infrastructural components built through politics and economics in a nation.[70] (5) 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.[71]
From: History of Science in South Asia
(1) The physical body is seen as necessary for practicing Jain ascetic restraint, as stated in the Ogha-niryukti, and is also seen as a prerequisite for proper ascetic practice.[72]