Significance of Human being
Synonyms: Person, Individual, Human, Man, Woman, Homo sapiens, Creature, Child, Mortal, Soul
In Dutch: Mens; In Finnish: Ihminen; In Spanish: Ser humano; In German: Mensch; In Malay: Manusia; In Swedish: 惭盲苍苍颈蝉办补苍; In French: 脢tre humain; In Swedish: 惭盲苍苍颈蝉办补
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 being'
In Buddhism, "Human being" encompasses various interpretations, including individuals with flaws, those aspiring to Buddhahood, species of Homo sapiens with reasoning abilities, and beings who can influence their rebirth through merit, reflecting inherent cognitive limitations.
From: Patipada (path of practice)
(1) These individuals are capable of working to find out the truth which is within their ability to do, each one for himself, as a result of the training and discipline undertaken.[1] (2) A human being is someone who will be revered and accepted in the world without being disliked by anyone, and his honour and reputation will spread abroad like a sweet scent going against the wind.[2] (3) These are individuals who are gross in body and mind, and whose minds have aggression hidden within them, according to the provided text.[3] (4) The text refers to human beings in the context of the Noble Truths and the Ti-Lakkhana, which are meant to embrace the whole field of them and all other beings throughout the universe.[4] (5) One should not assume that it is easy to be born as a human being, and it is not easy to die, as there are other forms of birth and death, and life exists by means of elements.[5]
From: Maha Buddhavamsa鈥擳he Great Chronicle of Buddhas
(1) Refers to the beings whose life span gradually decreased from ninety thousand years to ten years.[6] (2) The audience who gather to witness the return of the Buddha and aspire to attain Buddhahood in response to his grandeur.[7] (3) The lifespan of human beings decreased from a hundred thousand years to ten years, then increased to asankhyeyyas.[8] (4) The species whose life span gradually decreased from ninety thousand years down to ten years after Buddha Sumana attained Parinibbana.[9]
From: Vinaya Pitaka (1): Bhikkhu-vibhanga (the analysis of Monks鈥� rules)
(1) Individuals belonging to the species Homo sapiens, particularly in the context of rights and legal considerations.[10] (2) means: from the mind's first arising, from the time of consciousness becoming first manifest in a mother鈥檚 womb, until the time of death鈥攊n between these; this is called a human being.[11]
From: Vinaya Pitaka (4): Parivara
(1) Refers specifically to people in the context of the offenses described, particularly where their life may be in jeopardy.[12] (2) A known definition referring to a member of the species Homo sapiens.[13]
From: Jataka tales [English], Volume 1-6
(1) The true nature the ogress' son was unaware of, as he lived believing himself to be an ogre.[14] (2) People who posed a threat to the monkeys as they attempted to steal fruit from the village.[15]
From: Vinaya (2): The Mahavagga
(1) Refers to people who may represent threats or dangers to the safety and security of the Bhikkhus during the Pavarana.[16] (2) A living person whose life, when intentionally ended by a Bhikkhu, constitutes a major transgression of the monastic precepts.[17]
From: Vinaya Pitaka (3): Khandhaka
(1) A criterion to ensure that those wishing for ordination are indeed recognized as human and eligible for the religious community.[18]
From: A Discourse on Paticcasamuppada
(1) Individuals who also experience tanha, similarly craving sensual pleasure regardless of their circumstances.[19]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) Individuals in this world with sugati ahetuka patisandhi citta who may suffer from various disabilities and have weak kusala.[20]
From: Mahavamsa
(1) A term used by Mahinda to signify the recognition of his group in the context of their missionary activity.[21]
From: Guide to Tipitaka
(1) Refers to individuals in their earthly existence who can perform acts of merit to influence their rebirth in the deva realm.[22]
From: Tattvasangraha [with commentary]
(1) A term referring to an individual person in the context of cognition and perception.[23] (2) Refers to individuals with limited knowledge and perception compared to the proposed Omniscient Person.[24] (3) Refers to individuals who are capable of expressing thoughts and knowledge, but whose works can be fallible or false, in contrast to the divine origin of certain texts.[25] (4) Refers to individuals who are inherently limited in their capacity for knowledge compared to deities.[26] (5) Refers to individuals of the species Homo sapiens, emphasizing the ability to engage in reasoning and inference.[27]
From: Maha Prajnaparamita Sastra
(1) Refers to the beings that the Buddha worked to save through his teachings and the implementation of the Dharma.[28] (2) Refers to people, particularly in the context of the man's decision to betray the bear, highlighting the human tendency to be ungrateful.[29] (3) A term encompassing all types of people, including men, women, hermaphrodites, and asexual beings.[30]
From: Mahavastu (great story)
(1) The desired state of existence for the Naga king as he seeks to be reborn into the human realm.[31] (2) The form that the goatherd took before his rebirth as a deva, reflecting on his past actions and their consequences.[32]
From: Ksitigarbha Bodhisattva Purvapranidhana Sutra
(1) Creatures that are essential for the existence of Yama lords and the structures of the universe. They create everything, and without them, concepts like Buddhas and Bodhisattvas would not exist.[33] (2) Beings characterized by greater desires for food, sex, and sleep, contrasting with the lighter desires of heavenly beings.[34]
From: Shurangama Sutra (with commentary) (English)
(1) One type of womb-born being that is created through emotional attachment and interpersonal relationships.[35]
From: The Great Chariot
(1) Mortal beings who experience joy, suffering, and the complexities of life.[36] (2) The 'middle' sentient beings who occupy a specific realm of existence in the karmic cycle.[37] (3) Members of the species Homo sapiens, specifically highlighting their conscious awareness and mortality.[38] (4) An individual who possesses the ability to achieve wisdom and attain the vajra vehicle due to their human body.[39]
From: Bodhinyana
(1) An entity composed of the four elements, rather than a stable self or enduring identity.[40]
Hindu concept of 'Human being'
In Hinduism, a "human being" encompasses creatures capable of connecting with the divine, reflecting on moral behavior, experiencing reincarnation, and existing within a complex social and spiritual framework, ultimately striving for higher states of awareness and selflessness.
From: Chaitanya Bhagavata
(1) A member of the species Homo sapiens, characterized by their ability to reason and exhibit emotions.[41] (2) Refers broadly to people who are encouraged to pursue genuine spiritual association.[42] (3) Refers to a member of the species Homo sapiens, emphasizing the contrast to divine nature.[43] (4) Refers to people in general, especially in the context of their choices and consequences related to intoxication.[44] (5) A member of the species Homo sapiens, characterized as having a mortal existence distinct from divine beings.[45]
From: Garga Samhita (English)
(1) Individuals who perform actions based on their nature.[46] (2) Those who plant Tulasi, thus playing a role in the liberation process of their family.[47] (3) Refers to people, emphasizing their role within the context of religious principles and duties.[48] (4) People who inhabit the earth and are responsible for worship and decoration.[49] (5) A person who is capable of reciting the prayer and is the subject of the blessings described.[50]
From: Bhakti-rasamrta-sindhu
(1) Individuals who can engage in the actions of worshiping, respecting, and contemplating sacred entities as stated in the text.[51] (2) Any human being is qualified to take a bath during the month of Magha.[52] (3) Individuals or persons belonging to the species known as Homo sapiens, often referenced in discussions about needs and aspirations.[53] (4) Indicates the form assumed by the Supreme Personality of Godhead, Krishna, while living in the palace of the Pandavas.[54]
From: Brihad Bhagavatamrita (commentary)
(1) The inhabitants of Earth who previously coexisted with demigods but whose signs have vanished.[55] (2) the groups that Shri Gopa-kumara observed while entering the city, described as even more beautiful than the eternal associates of Vaikuntha.[56]
From: Srila Gurudeva (The Supreme Treasure)
(1) A category of living entities prone to family-life and spiritual development.[57]
From: Bhajana-Rahasya
(1) Creatures born with the ability to perform service to Krishna, who lament their inability to fully worship Him compared to the does.[58]
From: Chandogya Upanishad (english Translation)
(1) The category of beings who possess goodness yet require greater selflessness to improve.[59] (2) The last creation born from the process of oblation in fire.[60] (3) Refers to Satyakama's affirmation that he learned about Brahman without guidance from any other human.[61] (4) Mortal individuals who are unable to perceive the god despite his existence in many forms.[62] (5) Members of the species capable of complex thought and self-awareness, particularly in relation to understanding their own existence.[63]
From: Taittiriya Upanishad Bhashya Vartika
(1) A person, whose anatomical structure is being compared to that of a bird in this verse.[64] (2) The species that is part of the creatures that depend on prana for survival.[65] (3) A reference to individuals who are affected by the wise balance and control of their vital airs through the influence of earth's deity.[66] (4) Describes the individual at the level of physical existence that is viewed as a product of food and is identical to the cosmic being.[67] (5) Refers to the organism being discussed, wherein the organs such as head and arms are well known.[68]
From: Chandogya Upanishad (Shankara Bhashya)
(1) The category of living creatures that includes mankind and is significant in the context of Learning.[69] (2) The mortal individuals, contrasting with the deities who have taught Satyakama.[70]
From: Isopanisad (Madhva commentary)
(1) A creature that is born with the ability to perform actions and make choices.[71]
From: Mahabharata (English)
(1) Referring to all people, indicating a shared experience of suffering and destiny.[72] (2) A reference to the individual who is to be provided as food to the Rakshasa along with rice and buffaloes.[73] (3) Refers to individuals whose fate is portrayed as difficult to comprehend.[74] (4) Creation that seeks refuge and spiritual advancement through the worship of Vasudeva, looking to overcome the cycle of birth and death.[75] (5) Acknowledgment of Damayanti's identity as a mortal person, distinguishing her from divine entities.[76]
From: Devi Bhagavata Purana
(1) Creatures in the universe who may either connect with or neglect worship towards the Devi.[77] (2) Individuals affected by the famine who suffered extreme distress and desperation.[78] (3) Refers to the victims that are to be immolated as a part of the sacrifice, showing the King鈥檚 moral dilemma about performing such rites.[79]
From: Nilamata Purana
(1) Refers to individuals who participate in the ceremonial acts and traditions described in the text.[80] (2) The mortal inhabitants of the world, distinct from divine entities, referred to in the context of their interactions with gods.[81]
From: Yoga Vasistha [English], Volume 1-4
(1) Those who strive for knowledge and truth, differentiating themselves from mere creatures by their quest for understanding and enlightenment.[82]
From: Harivamsha Purana
(1) The third category that will be affected by Jvara's distribution across creation.[83]
From: Markandeya Purana
(1) Entities created by Brahma, categorized based on the qualities of their origin (from mouth, breast, thighs, and feet).[84]
From: Vakyapadiya of Bhartrihari
(1) The entities who contain the divine essence and are capable of perceiving the great Bull within.[85] (2) Individuals whose actions and behaviors are pivotal in determining the quality of time.[86] (3) Individuals who utilize language and names but can only restrict the established relations for convenience, rather than create them.[87] (4) Individuals to whom the names Agni and Soma are applied in a secondary sense due to certain resemblances.[88] (5) An entity that can be confused with inanimate objects, illustrating the nature of doubt regarding identity.[89]
From: Manusmriti with the Commentary of Medhatithi
(1) Souls that are reborn into physical bodies based on their moral actions in past lives, marked by their sins and penalties.[90] (2) A category of goods strictly forbidden for sale by a Brahmana, reflecting the sanctity of human life.[91] (3) Refers to men, indicating that they are also included among the prohibited items.[92] (4) Refers to people involved in the act of sowing seed and the associated benefits.[93] (5) Individuals considered in the legal framework for laws against theft, emphasizing the severity of such acts.[94]
From: Bharadvaja-srauta-sutra
(1) Refers to the mortal realm, contrasting with the divine frameworks established during the sacrifices.[95] (2) Reference to the participants in the rituals, illustrating the connection and differentiation between divine and mortal realms.[96]
From: Asvalayana-grihya-sutra
(1) Refers to people, emphasizing the shared attributes and responsibilities within humanity.[97]
From: Kathasaritsagara (the Ocean of Story)
(1) Refers to people who experience unions and separations in life.[98]
From: Rasa Jala Nidhi, vol 3: Metals, Gems and other substances
(1) Refers to people, particularly in the context of the text regarding the lethal effects of the tuber鈥檚 odour.[99]
From: Bhesajjakkhandhaka (Chapter on Medicine)
(1) Individuals who experience the four sufferings as a universal aspect of existence.[100]
Jain concept of 'Human being'
In Jainism, "Human being" signifies a complex category of mortal entities possessing unique characteristics, life cycles, and karma influences. It encompasses multiple interpretations, highlighting their role in the continuum of existence between higher and lower states.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) A category of beings without mind, possessing a life-span that is similar in duration to that of non-human beings.[101] (2) A subgroup of mundane beings, distinct from the liberated beings and sharing some characteristics with them.[102] (3) Human beings possess all seven types of samudghatas, reflecting a complex interaction with karmas across various aspects of existence.[103] (4) A category of beings that includes all possible tinge classifications discussed in relation to infernal beings.[104] (5) A classification of living beings that are specifically of the human species.[105]
From: Tattvartha Sutra (with commentary)
(1) Specifically refers to humans and their origin from a particular type of yoni.[106] (2) The living entities born in the regions of Haimavata, Hari, and Devakuru with varying lifetimes.[107] (3) The form that laukantika deva take after completing their lifetime as divine beings.[108] (4) Refers to the people living in the described regions, pondering whether their experiences vary or remain consistent.[109] (5) Refers to individuals from the human race, described in context to their specific range of existence up to the mountain range of Manushottara.[110]
From: Trishashti Shalaka Purusha Caritra
(1) A reference to people living in the first spoke, characterized by their height and dietary habits.[111]
The concept of Human being in local and regional sources
The term "human being" encompasses individuals with rational consciousness, complex emotions, and social interactions, emphasizing their capacity for creativity, introspection, and moral concerns, while acknowledging their struggles with societal pressures and existential barriers.
From: Triveni Journal
(1) All individuals belonging to the species Homo sapiens, characterized by intelligence, complex emotions, and the capacity for social interaction and creativity.[112] (2) The view that women should be treated with dignity and respect as individuals.[113] (3) The primary focus of Krishnamurthy's teachings, emphasizing compassion and genuine love towards all individuals.[114] (4) The evolved form of life that functions with a complex brain structure, thought processes, and physical capabilities.[115] (5) A term used by P. V. Laxmi Prasad to discuss the barriers encountered in life due to pleasures and sorrows.[116]
From: The Complete Works of Swami Vivekananda
(1) This term refers to people, highlighting the author's reflection on the nature of individuals, focusing on their behavior.[117] (2) This encompasses all individuals, regardless of their differences, emphasizing the shared fundamental characteristics and the commonality of humanity.[118] (3) The text suggests that if any human being has achieved perfection, then it is possible for others to do the same, indicating the potential for all to reach a similar state.[119] (4) A person who has a perfect divinity within themselves, and it is the responsibility of each person to reveal this divinity sooner or later, through their actions and understanding.[120] (5) The text emphasizes the vanity of these entities, especially in their claims of knowing the entirety of God's truth, suggesting their proneness to making errors and failures.[121]
From: Folklore of the Santal Parganas
(1) Refers to any person; in this context, the elder daughter-in-law was warned by the Jugi not to reveal her boon to any human.[122] (2) The state the youngest brother returns to after the princess removes the iron nails from his feet.[123] (3) A member of the species Homo sapiens, referred to by the farmer in his contemplation about the singing he heard.[124] (4) The ultimate taboo subject of consumption in witchcraft initiation that one must overcome.[125] (5) The primary victims of the Ghormuhas, which they capture and consume.[126]
The concept of Human being in scientific sources
The keyphrase "Human being" encompasses individuals of the species Homo sapiens, particularly concerning health, disease, drug administration, Ayurveda, psychology, and biopesticides, emphasizing their physical, mental, and emotional well-being in various contexts.
From: The Malaysian Journal of Medical Sciences
(1) Human beings are the focus of the project, as the research and knowledge gained from understanding the human mind are applied to enhance cognition and create applications for their benefit.[127] (2) These are people that usually get sick when infected with human CoVs, such as 229E, NL63, OC43, and HKU1, which are types of viruses.[128]