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Line 1: − Here when Paramatama (परमात्मा) is addressed as Atman (आत्मन्), a confusion arises with regards to whether the chapter is discussing a living being or the supreme consciousness?+ + − == परिचयः ॥ Introduction ==+ − In addition to the visible gross body, the Upanishads talk about the Atma (Soul), which is distinct from, and independent of, the Indriyas (organs) sensory and motor, from the mind (in its two-fold aspect manas and buddhi) and from the Prana (vital force) with its different functions. − + − + + + + + + + + + + Line 28:
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→परिचयः ॥ Introduction: added content
Atman (Samskrit : आत्मा) is one of the primary teachings of the [[Upanishads (उपनिषदः)|Upanishads]] along with [[Brahman (ब्रह्मन्)|Brahman]], [[Maya (माया)|Maya]] and Karma. The eternal question, the mystery of death is solved by the Upanishads. They state that the inmost core of every person is not the body, nor the mind, nor the ego, but Atman (referred to as Soul or Self). Atman is the spiritual essence in all creatures, their real innermost essential being. It is eternal, ageless. Atman is that which is described at the deepest level of one's existence.
Atman (Samskrit : आत्मा) is one of the primary teachings of the [[Upanishads (उपनिषदः)|Upanishads]] along with [[Brahman (ब्रह्मन्)|Brahman]], [[Maya (माया)|Maya]] and Karma. The eternal question, the mystery of death is solved by the Upanishads. They state that the inmost core of every person is not the body, nor the mind, nor the ego, but Atman (referred to as Soul or Self). Atman is the spiritual essence in all creatures, their real innermost essential being. It is eternal, ageless. Atman is that which is described at the deepest level of one's existence.
== परिचयः ॥ Introduction ==
In addition to the visible gross body, the Upanishads talk about the Atma (Soul), which is distinct from, and independent of, the Indriyas (organs) sensory and motor, from the mind (in its two-fold aspect manas and buddhi) and from the Prana (vital force) with its different functions.
Here when Paramatama (परमात्मा) is addressed as Atman (आत्मन्), a confusion arises with regards to whether the discussion is about a living being or the supreme consciousness?
'''Brahma sutras''', by Vedavyasa, (1-4-19 sutras) explain this as वाक्यन्वयत || vakyanvayat. "The word आत्मा || atma here has to be seen here as परमात्मा || Paramatama".
'''Brahma sutras''', by Vedavyasa, (1-4-19 sutras) explain this as vakyanvayata (वाक्यन्वयत). "The word atma here has to be seen here as Paramatama (परमात्मा)".
'''Kenopanishad''' of Samaveda, gives collective instructions; <blockquote>तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभिहैनँ सर्वाणि भूतानि संवाञ्छन्ति ॥ ६॥ (Kena. Upan. 4.6)</blockquote>Meaning : He has the name vana (every one want to have Him, love Him and desire Him) He should be worshiped (considered as dear), one who understand this, will also be loved by all.
== Nature of Atma ==
Different upanishads portray different aspects of the Atma that<ref name=":0">Swami Madhavananda author of A Bird's-Eye View of the Upanishads (1958) ''The Cultural Heritage of India, Volume 1 : The Early Phases (Prehistoric, Vedic and Upanishadic, Jaina and Buddhist).'' Calcutta : The Ramakrishna Mission Institute of Culture. (Pages 345-365)</ref>
* Atma is unchanged and independent of body (Sharira); only it manifests itself more and more through these bodies.
* It is distinct from the sense organs, manas and Prana (vital force)
* It has no origin, because it is immaterial and thus beyond space, time and causation under which everything material exists.
* It is indestructible, outlives the body and plays a chief role in punarjanma (reincarnation)
* It goes after death to different worlds, high and low, and according to its past work and knowledge may return to this world
* Its limitations are only for a particular time (until it is under the spell of Avidya as per the Advaita Vedantins)
* It is said to have three states having attributes - waking (in which it experiences the outside world), dream (it experiences the inner world of mind) and deep sleep (a blissful state)
* It is in reality ominipotent, onmipresent in the fourth state (turiya) when it is described as essentially identical with the Brahman (the unmanifested) '''Kenopanishad''' of Samaveda, gives collective instructions; <blockquote>तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वेदाभिहैनँ सर्वाणि भूतानि संवाञ्छन्ति ॥ ६॥ (Kena. Upan. 4.6)</blockquote>Meaning : He has the name vana (every one want to have Him, love Him and desire Him) He should be worshiped (considered as dear), one who understand this, will also be loved by all.
'''Taittiriya Upanishad''' says,एसःयेव नन्द्याति || esahyeva nandayaati meaning He gives bliss to all (that is परमात्मा || Paramatama).
'''Taittiriya Upanishad''' says,एसःयेव नन्द्याति || esahyeva nandayaati meaning He gives bliss to all (that is परमात्मा || Paramatama).
'''Yajnavalkya''' explains, during the highest stage of yoga, जीवात्मा || jivatama is drowned in the bliss of embrace of the परमात्मा || Paramatama, this परमात्मा || Paramatama bliss is described with an analogue; <blockquote>"तद्यथा प्रियाय स्त्रिया स्त्रियासंपर्ष्वक्तः ||"</blockquote><blockquote>"tadyatha priyaya striya striya samparshvaktah ||"</blockquote>Meaning : When the husband and wife enjoy the union as if they are one, without the duality of outside or inside. (IV-3-21).
'''Yajnavalkya''' explains, during the highest stage of yoga, जीवात्मा || jivatama is drowned in the bliss of embrace of the परमात्मा || Paramatama, this परमात्मा || Paramatama bliss is described with an analogue; <blockquote>"तद्यथा प्रियाय स्त्रिया स्त्रियासंपर्ष्वक्तः ||"</blockquote><blockquote>"tadyatha priyaya striya striya samparshvaktah ||"</blockquote>Meaning : When the husband and wife enjoy the union as if they are one, without the duality of outside or inside. (IV-3-21).
'''Brhadaranyaka''' '''Upanishad''' explains, आत्मा || atma (परमात्मा || Paramatama) is more lovable than son, friend and everything and everyone else. Without this understanding if some one loves other things then the paramatma, will inspire him by creating opposition. Therefore it is explained that one should love the परमात्मा || Paramatama as the only lovable person. आत्मानमेव प्रिय मुपसिता || atmanameva priya mupasita such love will never be exhausted, it is eternal and gives rise to अम्रत्व || Amratva (immortality) (1-8)
'''Brhadaranyaka''' '''Upanishad''' explains, Atma (परमात्मा || Paramatama) is more lovable than son, friend and everything and everyone else. Without this understanding if some one loves other things then the paramatma, will inspire him by creating opposition. Therefore it is explained that one should love the परमात्मा || Paramatama as the only lovable person. आत्मानमेव प्रिय मुपसिता || atmanameva priya mupasita such love will never be exhausted, it is eternal and gives rise to अम्रत्व || Amratva (immortality) (1-8)
'''Bhagavad Gita''' quotes Sri Krishna, <blockquote>प्रियो हि जननिनोत्यार्थं अहम् स च मम् प्रियः || (Bhag Gita. VII-17)</blockquote><blockquote>priyo hi jananinotyartham aham sa ca mam priyah || (Bhag Gita. VII-17)</blockquote>Meaning : Just like for the jnani i am lovable beyond measure, similarly he is very dear to me.
'''Bhagavad Gita''' quotes Sri Krishna, <blockquote>प्रियो हि जननिनोत्यार्थं अहम् स च मम् प्रियः || (Bhag Gita. VII-17)</blockquote><blockquote>priyo hi jananinotyartham aham sa ca mam priyah || (Bhag Gita. VII-17)</blockquote>Meaning : Just like for the jnani i am lovable beyond measure, similarly he is very dear to me.
'''Vishnupurana''', talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;<blockquote>सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः | न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)</blockquote><blockquote>"sattvasaktamatih krsne dahyamano maharogaih |"</blockquote><blockquote>"na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"</blockquote>Prahalada’s deep love removed the awareness of even the snake bite.
'''Vishnupurana''', talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;<blockquote>सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः | न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)</blockquote><blockquote>"sattvasaktamatih krsne dahyamano maharogaih |"</blockquote><blockquote>"na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"</blockquote>Prahalada’s deep love removed the awareness of even the snake bite.
This is one of the very illustrious examples for loving the परमात्मा || Paramatama as most dear. The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, anyone for my cause receives even little, it is like giving everything of mine and showing great kindness. This is the proof of greatest and unlimited compassion and kindness.
This is one of the very illustrious examples for loving the Paramatama as most dear. The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, anyone for my cause receives even little, it is like giving everything of mine and showing great kindness. This is the proof of greatest and unlimited compassion and kindness.
Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity. A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity. Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.
Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity. A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity. Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.
== References ==
== References ==