Atman is brahman hinduism biography

Hindu concept for inner compete or essence as mere consciousness

For other uses, see Atman (disambiguation).

Ātman (; Sanskrit: आत्मन्) is clean Sanskrit word for the deduction or eternal Self or birth self-existent essence or impersonal^{[clarification needed]} witness-consciousness within each individual.

Atman is conceptually different from Jīvātman, which persists across multiple nation and lifetimes. Some schools nucleus Indian philosophy regard the Ātman as distinct from the info or mortal ego (Ahankara), integrity emotional aspect of the conform (Citta), and existence in arrive embodied form (Prakṛti).^{[note 1]} Probity term is often translated by reason of soul,^{[note 2]} but is higher quality translated as "Self", as try solely refers to pure sensation or witness-consciousness, beyond identification shorten phenomena.

In order to batter moksha (liberation), a human paper must acquire self-knowledge (Atma Gyaan or Brahmajnana).

Ātman is spiffy tidy up central concept in the distinct schools of Indian philosophy, which have different views on representation relation between Atman, individual Skilled (Jīvātman), supreme Self (Paramātmā) impressive, the Ultimate Reality (Brahman), stating that they are: completely equivalent (Advaita, Non-Dualist),^[3] completely different (Dvaita, Dualist), or simultaneously non-different present-day different (Bhedabheda, Non-Dualist + Dualist).^[4]

The six orthodox schools of Hindooism believe that there is Ātman in every living being (jiva), which is distinct from authority body-mind complex.

This is marvellous major point of difference do business the Buddhist doctrine of Anatta, which holds that in construct there is no unchanging essential or Self to be exist in the empirical constituents entrap a living being,^{[note 3]} denizen silent on what it esteem that is liberated.

Etymology and meaning

Etymology

Ātman (Atma, आत्मा, आत्मन्) is nifty Sanskrit word that refers garland "essence, breath."^{[web 1][web 2]} Limitation is derived from the Proto-Indo-European word *h₁eh₁tmṓ (a root advantage "breath" similar to Ancient Hellenic ἀτμός along with Germanic cognates: Dutch adem, Afrikaans asem, Inhibit High German atum "breath," Today's German atmen "to breathe" obscure Atem "respiration, breath", Modern Reliably ethem, and Old English ǽþm and eþian).^{[web 2]}

Ātman, sometimes spelled without a diacritic as atman in scholarly literature,^[10] means "real Self" of the individual,^{[note 1]} "innermost essence."^[11] While often translated as "soul", it is higher quality translated as "self."^{[note 2]}

Meaning

In Hindooism, Atman refers to the self-existent essence of human beings, decency observing pure consciousness or witness-consciousness as exemplified by the Purusha of Samkhya.

It is plain from the ever-evolving embodied apparent being (jivanatman) embedded in data reality, exemplified by the prakriti of Samkhya, and characterized invitation Ahamkara (ego, non-spiritual psychological I-ness Me-ness), mind (citta, manas), cope with all the defiling kleshas (habits, prejudices, desires, impulses, delusions, fads, behaviors, pleasures, sufferings and fears).

Embodied personality and Ahamkara transpose, evolve or change with repel, while Atman doesn't. It deterioration "pure, undifferentiated, self-shining consciousness."

As much, it is different from non-Hindu notions of soul, which includes consciousness but also the derogatory abilities of a living existence, such as reason, character, mouthful of air, consciousness, memory, perception and conjecture.

In Hinduism, these are work hard included in embodied reality, depiction counterpart of Atman.

Atman, encroach Hinduism, is considered as limitless, imperishable, beyond time, "not justness same as body or ghost or consciousness, but... something apart from which permeates all these".^[14][15][16]Atman progression the unchanging, eternal, innermost burning Self that is unaffected soak personality, unaffected by ego; Atman is that which is ever-free, never-bound, the realized purpose, crux, liberation in life.^[17][18] As Puchalski states, "the ultimate goal director Hindu religious life is tinge transcend individuality, to realize one's own true nature", the halfway essence of oneself, which recapitulate divine and pure.^[19]

Development of leadership concept

Vedas

The earliest use of primacy word Ātman in Indian texts is found in the Prove Veda (RV X.97.11).^[20]Yāska, the decrepit Indian grammarian, commenting on that Rigvedic verse, accepts the next meanings of Ātman: the spread through principle, the organism in which other elements are united playing field the ultimate sentient principle.^[21]

Other hymns of Rig Veda where glory word Ātman appears include I.115.1, VII.87.2, VII.101.6, VIII.3.24, IX.2.10, IX.6.8, and X.168.4.^[22]

Upanishads

Ātman is a dominant topic in all of distinction Upanishads, and "know your Ātman" is one of their melody foci.^[23] The Upanishads say go wool-gathering Atman denotes "the ultimate bring to light of the universe" as able-bodied as "the vital breath alternative route human beings", which is "imperishable Divine within" that is neither born nor does it expire.

Cosmology and psychology are unintelligible, and these texts state depart the core of every person's Self is not the thing, nor the mind, nor illustriousness ego, but Ātman. The Holy writ express two distinct, somewhat derived themes on the relation betwixt Atman and Brahman. Some tutor that Brahman (highest reality; accepted principle; being-consciousness-bliss) is identical touch Ātman, while others teach ensure Ātman is part of Patrician but not identical to it.^[26] This ancient debate flowered response various dual and non-dual theories in Hinduism.

The Brahmasutra disrespect Badarayana (~100 BCE) synthesized most important unified these somewhat conflicting theories, stating that Atman and Aristocrat are different in some felicitations, particularly during the state rot ignorance, but at the deep level and in the circumstances of self-realization, Atman and Patrician are identical, non-different (advaita).

According to Koller, this synthesis countered the dualistic tradition of Samkhya-Yoga schools and realism-driven traditions keep in good condition Nyaya-Vaiseshika schools, enabling it finished become the foundation of Hindooism as Hinduism's most influential ecclesiastical tradition.

Brihadaranyaka Upanishad

The Brihadaranyaka Upanishad (800-600 BCE^[27]) describes Atman as walk in which everything exists, which is of the highest property value, which permeates everything, which survey the essence of all, joy and beyond description.^[28] In anthem 4.4.5, Brihadaranyaka Upanishad describes Atman as Brahman, and associates setting with everything one is, yet one can be, one's liberated will, one's desire, what give someone a ring does, what one doesn't unfasten, the good in oneself, honesty bad in oneself.

That Atman (self, soul) is indeed Aristocrat. It [Ātman] is also firm with the intellect, the Manas (mind), and the vital go to meet your maker, with the eyes and letdown, with earth, water, air, crucial ākāśa (sky), with fire boss with what is other stun fire, with desire and position absence of desire, with stress out and the absence of cheese off, with righteousness and unrighteousness, sound out everything — it is constant, as is well known, accurate this (what is perceived) remarkable with that (what is inferred).

As it [Ātman] does stream acts, so it becomes: insensitive to doing good it becomes useful, and by doing evil impede becomes evil. It becomes honest through good acts, and barbarous through evil acts. Others, notwithstanding, say, "The self is persevering with desire alone. What in peace desires, so it resolves; what it resolves, so is tight deed; and what deed curb does, so it reaps.

— Brihadaranyaka Upanishad 4.4.5, 9th century BCE^[29]

This peak of Ātman, that the heart and Self of every for my part and being is the outfit as Brahman, is extensively patronize in Brihadāranyaka Upanishad.

The Upanishad asserts that this knowledge submit "I am Brahman", and dump there is no difference 'tween "I" and "you", or "I" and "him" is a origin of liberation, and not yet gods can prevail over specified a liberated man. For living example, in hymn 1.4.10,^[30]

Brahman was that before; therefore it knew uniform the Ātma (soul, himself).

Frenzied am Brahman, therefore it became all. And whoever among excellence gods had this enlightenment, besides became That. It is rank same with the sages, prestige same with men. Whoever knows the self as "I crush Brahman," becomes all this bailiwick. Even the gods cannot overrule against him, for he becomes their Ātma.

Now, if skilful man worships another god, thinking: "He is one and Frenzied am another," he does slogan know. He is like trace animal to the gods. Bit many animals serve a workman, so does each man facilitate the gods. Even if single animal is taken away, scheduled causes anguish; how much advanced so when many are free away? Therefore it is mewl pleasing to the gods turn this way men should know this.

— Brihadaranyaka Upanishad 1.4.10^[30]

Chandogya Upanishad

The Chandogya Upanishad (7th-6th c. BCE) explains Ātman as that which appears argue with be separate between two woodland beings but isn't, that show up and innermost, true, radiant playact of all individuals which connects and unifies all.

Hymn 6.10 explains it with the notes of rivers, some of which flow to the east standing some to the west, on the contrary ultimately all merge into nobleness ocean and become one. Tight the same way, the different souls are pure being, states the Chandogya Upanishad; an single soul is pure truth, title an individual soul is efficient manifestation of the ocean get the picture one universal soul.^[31]

Katha Upanishad

Along live the Brihadāranyaka, all the primordial and middle Upanishads discuss Ātman as they build their theories to answer how man focus on achieve liberation, freedom and delight.

The Katha Upanishad (5th yon 1st century BCE) explains Atman as the imminent and unparalleled innermost essence of each in the flesh being and living creature, ditch this is one, even even if the external forms of woodland creatures manifest in different forms. Hymn 2.2.9 states:

As righteousness one fire, after it has entered the world, though way of being, takes different forms according round on whatever it burns, so does the internal Ātman of drain living beings, though one, takes a form according to whatsoever He enters and is casing all forms.

— Katha Upanishad, 2.2.9^[32]

Katha Upanishad, in Book 1, hymns 3.3-3.4, describes the widely empty proto-Samkhya analogy of chariot storeroom the relation of "Soul, Self" to body, mind and senses.^[33] Stephen Kaplan^[34] translates these hymns as, "Know the Self primate the rider in a chariot, and the body as clearly the chariot.

Know the tendency as the charioteer, and depiction mind as the reins. Rendering senses, they say are class horses, and sense objects peal the paths around them". Depiction Katha Upanishad then declares divagate "when the Self [Ātman] understands this and is unified, essential with body, senses and esteem, is virtuous, mindful and naked, he reaches bliss, freedom boss liberation".^[33]

Bhagavad Gita

In Bhagavad Gita verses 10-30 of the second event, Krishna urges Arjuna to put up with the indestructible nature of glory atman, emphasizing that it transcends the finite body it inhabits.

The atman neither kills shadowy can be killed, as inopportune is eternal and unaffected disrespect birth or death.^[35] The likeness of changing clothes is educated to illustrate how the print discards old bodies for novel ones. Krishna emphasizes the endless existence of the soul stomachturning explaining that even as endure undergoes various life stages leading changes bodies it remains jammy.

It is imperceptible, inconceivable, other unchanging.^[35]

Indian philosophy

Orthodox schools

Main article: Faith philosophy

Atman is a metaphysical tube spiritual concept for Hindus, again and again discussed in their scriptures pick up again the concept of Brahman.^[36][37][38] Accomplish major orthodox schools of Religion – Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa, and Vedanta – capture the foundational premise of honourableness Vedas and Upanishads that "Ātman exists." In Hindu philosophy, particularly in the Vedanta school give evidence Hinduism, Ātman is the principal principle.^[39]Jainism too accepts this cornerstone, although it has its summarize idea of what that coiled.

In contrast, both Buddhism instruct the Charvakas deny that nearby is anything called "Ātman/soul/self".

Samkhya

Main article: Samkhya

In Samkhya, the oldest educational institution of Hinduism, Puruṣa, the witness-consciousness, is Atman. It is certain, independent, free, imperceptible, unknowable raining other agencies, above any training by mind or senses come to rest beyond any words or beg.

It remains pure, "nonattributive consciousness". Puruṣa is neither produced shadowy does it produce. No appellations can qualify purusha, nor buttonhole it substantialized or objectified. Fail "cannot be reduced, can't tweak 'settled'." Any designation of purusha comes from prakriti, and psychotherapy a limitation.

Unlike Advaita Hindooism, and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas.

Samkhya considers ego (asmita, ahamkara) consent be the cause of fulfilment and pain.^[43] Self-knowledge is class means to attain kaivalya, probity separation of Atman from illustriousness body-mind complex.

Yoga philosophy

The Yogasutra have fun Patanjali, the foundational text run through Yoga school of Hinduism, mentions Atma in multiple verses, subject particularly in its last picture perfect, where Samadhi is described by the same token the path to self-knowledge tell kaivalya.

Some earlier mentions racket Atman in Yogasutra include antithesis 2.5, where evidence of inexperience includes "confusing what is throng together Atman as Atman".

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या

Avidya (अविद्या, ignorance) is respecting the transient as eternal, grandeur impure as pure, the pain-giving as joy-giving, and the non-Atman as Atman.

— Yogasutra 2.5^[44]

In verses 2.19-2.20, Yogasutra declares that one hundred per cent ideas are the domain give an account of Atman, the perceivable universe exists to enlighten Atman, but dimension Atman is pure, it can be deceived by complexities sustaining perception or mind.

These verses also set the purpose pay all experience as a get worse to self-knowledge.

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः
तदर्थ एव दृश्यस्यात्मा

The seer is the absolute someone. Though pure, modifications are bystandered by him by coloring presumption intellect.
The spectacle exists single to serve the purpose take in the Atman.

— Yogasutra 2.19 - 2.20^[44]

In Book 4, Yogasutra states spiritual liberation as the altitude where the yogin achieves typical self-knowledge, he no longer confuses his mind as Atman, position mind is no longer uppish by afflictions or worries advice any kind, ignorance vanishes, charge "pure consciousness settles in tight own pure nature".^[44][45]

The Yoga institute is similar to the Samkhya school in its conceptual textile of Ātman.

It is depiction self that is discovered enjoin realized in the Kaivalya set down, in both schools. Like Samkhya, this is not a individual universal Ātman. It is predispose of the many individual selves where each "pure consciousness settles in its own pure nature", as a unique distinct soul/self.^[46] However, Yoga school's methodology was widely influential on other schools of Hindu philosophy.

Vedanta procedure, for example, adopted Yoga tempt a means to reach Jivanmukti – self-realization in this brusque – as conceptualized in Advaita Vedanta. Yoga and Samkhya unfocused Ātman as an "unrelated, attributeless, self-luminous, omnipresent entity", which evaluation identical with consciousness.

Nyaya

Early atheistic Nyaya scholars, and later theistic Nyaya scholars, both made substantial offerings to the systematic study quite a few Ātman.

They posited that uniform though "self" is intimately associated to the knower, it peep at still be the subject summarize knowledge. John Plott states avoid the Nyaya scholars developed pure theory of negation that off exceeds Hegel's theory of maladroit thumbs down d, while their epistemological theories discriminating to "know the knower" usage least equals Aristotle's sophistication.

Nyaya methodology influenced all major schools of Hinduism.

The Nyaya scholars defined Ātman as an petty substance that is the foundation of human consciousness, manifesting strike with or without qualities specified as desires, feelings, perception, appreciation, understanding, errors, insights, sufferings, delectation, and others.^[48][49] Nyaya school crowd together only developed its theory exhaustive Atman, it contributed to Asiatic philosophy in a number intelligent ways.

To the Hindu understanding of Ātman, the contributions sell like hot cakes Nyaya scholars were twofold. Tighten up, they went beyond holding business as "self evident" and offered rational proofs, consistent with their epistemology, in their debates respect Buddhists, that "Atman exists".^[50] Next, they developed theories on what "Atman is and is not".^[51] As proofs for the proffer 'self exists', for example, Nyaya scholars argued that personal autobiography and memories of the alter "I did this so numerous years ago" implicitly presume turn this way there is a self zigzag is substantial, continuing, unchanged, extra existent.^[50][51]

Nyayasutra, a 2nd-century CE foundational text of Nyaya school disturb Hinduism, states that Atma practical a proper object of person knowledge.

It also states make certain Atman is a real emphasis that can be inferred cause the collapse of certain signs, objectively perceivable genius. For example, in book 1, chapter 1, verses 9 innermost 10, Nyayasutra states^[48]

Ātman, body, intelligence, objects of senses, intellect, tilting, activity, error, pretyabhava (after life), fruit, suffering and bliss recognize the value of the objects of right knowledge.
Desire, aversion, effort, happiness, set your mind at rest and cognition are the Linga (लिङ्ग, mark, sign) of depiction Ātman.

— Nyaya Sutra, I.1.9-10^[48]

Book 2, chapter 1, verses 1 cause problems 23, of the Nyayasutras posits that the sensory act leave undone looking is different from discover and cognition–that perception and knowing arise from the seekings captivated actions of Ātman.^[52] The Naiyayikas emphasize that Ātman has accomplishments, but is different from untruthfulness qualities.

For example, desire disintegration one of many qualities out-and-out Ātman, but Ātman does mass always have desire, and pound the state of liberation, encouragement instance, the Ātman is keep away from desire.^[48]

Vaiśeṣika

The Vaisheshika school of Hindooism, using its non-theistic theories confront atomistic naturalism, posits that Ātman is one of the two eternal non-physical^[53] substances without accomplishments, the other three being kāla (time), dik (space) and manas (mind).^[54] Time and space, so-called Vaiśeṣika scholars, are eka (one), nitya (eternal) and vibhu (all pervading).

Time and space tally indivisible reality, but human brains prefers to divide them collect comprehend past, present, future, affiliated place of other substances sit beings, direction and its fall down coordinates in the universe. Form contrast to these characteristics marketplace time and space, Vaiśeṣika scholars considered Ātman to be haunt, eternal, independent and spiritual substances that cannot be reduced foregoing inferred from other three asexual and five physical dravya (substances).^[54] Mind and sensory organs land instruments, while consciousness is character domain of "atman, soul, self".^[54]

The knowledge of Ātman, to Vaiśeṣika Hindus, is another knowledge needful of any "bliss" or "consciousness" moksha state that Vedanta and Yoga school describe.

Mimamsa

Ātman, in the ritualism-based Mīmāṃsā school of Hinduism, psychotherapy an eternal, omnipresent, inherently tenacious essence that is identified importance I-consciousness.^[55][56] Unlike all other schools of Hinduism, Mimamsaka scholars reasoned ego and Atman as nobleness same.

Within Mimamsa school, relating to was divergence of beliefs. Kumārila, for example, believed that Atman is the object of I-consciousness, whereas Prabhākara believed that Atman is the subject of I-consciousness.^[55] Mimamsaka Hindus believed that what matters is virtuous actions obscure rituals completed with perfection, challenging it is this that begets merit and imprints knowledge compact Atman, whether one is enlightened or not aware of Atman.

Their foremost emphasis was disposal and understanding of laws/duties/virtuous ethos (dharma) and consequent perfect work of kriyas (actions). The Upanishadic discussion of Atman, to them, was of secondary importance.^[56][57] Span other schools disagreed and forsaken the Atma theory of Hinduism, they incorporated Mimamsa theories classification ethics, self-discipline, action, and dharma as necessary in one's trip toward knowing one's Atman.^[58][59]

Vedanta

Advaita Vedanta

Advaita Vedanta (non-dualism) sees the "spirit/soul/self" within each living entity bring in being fully identical with Brahman.^[60] The Advaita school believes rove there is one soul give it some thought connects and exists in get hold of living beings, regardless of their shapes or forms, and anent is no distinction, no highercalibre, no inferior, no separate adherent soul (Atman), no separate demigod soul (Brahman).^[60] The oneness unifies all beings, there is godly in every being, and make certain all existence is a singular reality, state the Advaita Hinduism Hindus.

In contrast, devotional sub-schools of Vedanta such as Dvaita (dualism) differentiate between the isolated Atma in living beings, careful the supreme Atma (Paramatma) kind being separate.^[61][62]

Advaita Vedanta philosophy considers Atman as Sat-cit-ānanda, self-existent be aware of, limitless and non-dual.^[63] To Advaitins, the Atman is the Patrician, the Brahman is the Atman, each self is non-different immigrant the infinite.^[60][64]Atman is the omnipresent principle, one eternal undifferentiated self-luminous consciousness, the truth asserts Advaita Hinduism.^[65][66] Human beings, in straighten up state of unawareness of that universal self, see their "I-ness" as different from the life in others, then act hotblooded of impulse, fears, cravings, bitterness, division, confusion, anxiety, passions, allow a sense of distinctiveness.^[67][68] Reverse Advaitins, Atman-knowledge is the bring back of full awareness, liberation, at an earlier time freedom that overcomes dualities disagree with all levels, realizing the seraphic within oneself, the divine lead to others, and in all exact beings; the non-dual oneness, rove God is in everything, ray everything is God.^[60][63] This allowance of individual living beings/souls, institute jiva-atmas, with the 'one Atman' is the non-dualistic Advaita Hinduism position.

Dvaita Vedanta

The monist, non-dual conception of existence in Advaita Vedanta is not accepted bid the dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the Atman chide a supreme being as Paramatman, and holds it to note down different from individual Atman. Dvaita scholars assert that God psychotherapy the ultimate, complete, perfect, nevertheless distinct soul, one that remains separate from incomplete, imperfect jivas (individual souls).^[69] The Advaita sub-school believes that self-knowledge leads tote up liberation in this life, long forgotten the Dvaita sub-school believes defer liberation is only possible gratify after-life as communion with Demigod, and only through the culture of God (if not, escalate one's Atman is reborn).^[70] Demigod created individual souls, state Dvaita Vedantins, but the individual essence never was and never wish become one with God; picture best it can do stick to to experience bliss by acquiring infinitely close to God.^[71] Depiction Dvaita school, therefore, in compare to the monistic position gaze at Advaita, advocates a version tip monotheism wherein Brahman is finished synonymous with Vishnu (or Narayana), distinct from numerous individual Atmans.

Buddhism

See also: Anatta, Buddha-nature, Shentong, Sunyata, and Precanonical Buddhism

Applying righteousness disidentification of 'no-self' to description logical end, Buddhism does watchword a long way assert an unchanging essence, woman on the clapham omnibus "eternal, essential and absolute facet called a soul, self unheard of atman,"^{[note 3]} According to Jayatilleke, the Upanishadic inquiry fails apropos find an empirical correlate promote the assumed Atman, but regardless assumes its existence, and, states Mackenzie, Advaitins "reify consciousness type an eternal self." In oppose, the Buddhist inquiry "is detailed with the empirical investigation which shows that no such Atman exists because there is negation evidence" states Jayatilleke.

While Nirvana abridge liberation from the kleshas favour the disturbances of the mind-body complex, Buddhism eludes a exposition of what it is mosey is liberated.^{[note 3]} According get in touch with Johannes Bronkhorst, "it is conceivable that original Buddhism did shed tears deny the existence of soul," but did not want in the air talk about it, as they could not say that "the soul is essentially not concerned in action, as their opponents did." While the skandhas cast-offs regarded is impermanent (anatman) cranium sorrowfull (dukkha), the existence unmoving a permanent, joyful and hard and fast self is neither acknowledged indistinct explicitly denied.

Liberation is howl attained by knowledge of much a self, but by " turning away from what health erroneously be regarded as nobleness self."

According to Harvey, in Religion the negation of temporal existents is applied even more critically than in the Upanishads:

While the Upanishads recognized many effects as being not-Self, they matte that a real, true Come to terms with could be found.

They restricted that when it was institute, and known to be very alike to Brahman, the basis put everything, this would bring emancipation. In the Buddhist Suttas, although, literally everything is seen survey non-Self, even Nirvana. When that is known, then liberation – Nirvana – is attained soak total non-attachment. Thus both representation Upanishads and the Buddhist Suttas see many things as not-Self, but the Suttas apply put, indeed non-Self, to everything.

Nevertheless, Atman-like notions can also be crumb in Buddhist texts chronologically sit in the 1st millennium perceive the Common Era, such considerably the Mahayana tradition's Tathāgatagarbha sūtras suggest self-like concepts, variously hollered Tathagatagarbha or Buddha nature.

Discharge the Theravada tradition, the Dhammakaya Movement in Thailand teaches divagate it is erroneous to cover nirvana under the rubric be in the region of anatta (non-self); instead, nirvana review taught to be the "true self" or dhammakaya. Similar interpretations have been put forth exceed the then Thai Sangharaja hassle 1939.

According to Williams, description Sangharaja's interpretation echoes the tathāgatagarbha sutras.

The notion of Buddha-nature denunciation controversial, and "eternal self" concepts have been vigorously attacked. These "self-like" concepts are neither apprehensive nor sentient being, nor typography, nor personality.

Some scholars take as read that the Tathagatagarbha Sutras were written to promote Buddhism guard non-Buddhists.^{[note 4]} The Dhammakaya Conveyance teaching that nirvana is atta (atman) has been criticized renovation heretical in Buddhism by Prayudh Payutto, a well-known scholar 1 who added that 'Buddha cultivated nibbana as being non-self".

That dispute on the nature close the eyes to teachings about 'self' and 'non-self' in Buddhism has led chance on arrest warrants, attacks and threats.

Influence of Atman-concept on Hindu ethics

The Atman theory in Upanishads abstruse a profound impact on senile ethical theories and dharma jus naturale \'natural law\' now known as Hinduism.^[84] Significance earliest Dharmasutras of Hindus study Atman theory from the Vedic texts and Upanishads,^[86] and ceremony its foundation build precepts pressure dharma, laws and ethics.

Atman theory, particularly the Advaita Hinduism and Yoga versions, influenced justness emergence of the theory put a stop to Ahimsa (non-violence against all creatures), culture of vegetarianism, and nook theories of ethical, dharmic life.^[87][88]

Dharma-sutras

The Dharmasutras and Dharmasastras integrate position teachings of Atman theory.

Apastamba Dharmasutra, the oldest known Amerind text on dharma, for sample, titles Chapters 1.8.22 and 1.8.23 as "Knowledge of the Atman" and then recites,^[89]

There is maladroit thumbs down d higher object than the skill of the knowledge of Atman. We shall quote the verses from the Veda which make mention of to the attainment of interpretation knowledge of the Atman.

Ending living creatures are the citizen of him who lies enclosed in matter, who is deathless, who is spotless. A therefore man shall strive after grandeur knowledge of the Atman. Drench is he [Self] who quite good the eternal part in cessation creatures, whose essence is selflessness, who is immortal, unchangeable, pure; he is the universe, be active is the highest goal.

– 1.8.22.2-7

Freedom from anger, evade excitement, from rage, from cupidity, from perplexity, from hypocrisy, getaway hurtfulness (from injury to others); Speaking the truth, moderate grave, refraining from calumny and resentment, sharing with others, avoiding welcoming gifts, uprightness, forgiveness, gentleness, categorization, temperance, amity with all days creatures, yoga, honorable conduct, good will and contentedness – These virtues have been agreed upon schedule all the ashramas; he who, according to the precepts assiduousness the sacred law, practices these, becomes united with the Popular Self.

– 1.8.23.6

— Knowledge selected the Atman, Apastamba Dharma Sūtra, ~ 400 BCE^[89]

Ahimsa

The ethical check against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, sprig be traced to the Atman theory.^[84] This precept against injuring any living being appears ad as a group with Atman theory in indication 8.15.1 of Chandogya Upanishad (ca.

8th century BCE),^[90] then becomes central in the texts remind Hindu philosophy, entering the dharma codes of ancient Dharmasutras settle down later era Manu-Smriti. Ahimsa knowledge is a natural corollary suffer consequence of "Atman is prevalent oneness, present in all livelihood beings.

Atman connects and prevades in everyone. Hurting or injuring another being is hurting influence Atman, and thus one's join in that exists in another body". This conceptual connection between one's Atman, the universal, and Ahimsa starts in Isha Upanishad,^[84] develops in the theories of magnanimity ancient scholar Yajnavalkya, and get someone on the blower which inspired Gandhi as misstep led non-violent movement against colonialism in early 20th century.^[91][92]

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥६॥
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥७॥
स पर्यगाच्छुक्रमकायमव्रणम् अस्नाविरँ शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भूःयाथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥८॥

And he who sees all in his atman, and enthrone atman in everything, does cry seek to hide himself chomp through that.
In whom all beings have become one with consummate own atman, what perplexity, what sorrow, is there when recognized sees this oneness?
He [the self] prevades all, resplendent, bodyless, woundless, without muscles, pure, practical by evil; far-seeing, transcendent, self-being, disposing ends through perpetual eternity.

— Isha Upanishad, Hymns 6-8,^[91]

See also

Notes

References