Atman (आत्मन्) - Revision history

Fordharma at 04:12, 11 July 2023

2023-07-11T04:12:52Z

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Fordharma: added psychological aspects

2022-09-27T09:05:50Z

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Fordharma at 00:51, 20 August 2022

2022-08-20T00:51:55Z

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2022-04-09T11:07:32Z

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Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:50:11Z

Text replacement - "spiritual" to "adhyatmik"

Fordharma: added template

2019-09-14T10:41:11Z

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Fordharma: /* बहुत्त्वम् ॥ Manyness */ adding content

2019-08-25T18:02:22Z

बहुत्त्वम् ॥ Manyness: adding content

Fordharma: adding content

2019-08-25T16:57:30Z

adding content

Fordharma: /* Nature of Atma */

2019-08-25T10:57:46Z

Nature of Atma

Fordharma: /* परिचयः ॥ Introduction */ added content

2019-08-22T17:43:36Z

परिचयः ॥ Introduction: added content

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 With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.
-'''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)"sattvasaktamatih krsne dahyamano maharogaih |" "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 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.
 == References ==

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-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 adhyatmik 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 (कर्म)|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 adhyatmik 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 ==

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-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 adhyatmik 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 ==

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	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.

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 == बहुत्त्वम् ॥ Manyness ==
-Upanishads again are the source of answers to the existence of the multitude of beings in this creation. Many texts discuss about manifestation of beings (Jivatmas) at the start of Kalpa (origin of creation) when all beings stream forth from the unmanifested Mulaprakrti, and at the time of Pralaya (time of dissolution) all these separated existences again dissolve back into Mulaprkrti.<ref name=":0222">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Pages 62-88)</ref>
+Upanishads again are the source of answers to the existence of the multitude of beings in this creation. Many texts discuss about manifestation of beings (Jivatmas) at the start of Kalpa (origin of creation) when all beings stream forth from the unmanifested Mulaprakrti, and at the time of Pralaya (time of dissolution) all these separated existences again dissolve back into Mulaprkrti. In the following few slokas, the coming forth of the Many is stated.<ref name=":0222">''Sanatana Dharma : An Advanced Textbook of Hindu Religion and Ethics''. (1903) Benares : The Board of Trustees, Central Hindu College. (Pages 62-88)</ref><blockquote>अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥८- १८॥</blockquote><blockquote>परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥८- २०॥</blockquote><blockquote>अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । (Bhag. Gita. 8.18-21)</blockquote>Meaning : From the Unmanifested all the manifested stream forth at the coming of day; at the coming of night they dissolve, even in That called the Unmanifested. There exist, higher than that Unmanifested, another Unmanifested, which in the destroying of all beings, is not destroyed<ref name=":0222" />
 That Brahman in its form as Hiranyagarbha (the conditioned form) presides all over the deities, who are none other that Its manifestations, are described in the Kenopanishad.
 '''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 : The Brahman is well known as the one adorable to all creatures; It is to be meditated on with the help of the name tadvanam (तद्वनं). All creatures surely pray to anyone who meditates on It in this way.<ref name=":3">Swami Gambhirananda (1989 Second Edition) ''Eight Upanishads, Volume 1 (Isa, Kena, Katha,and Taittriya) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama (Pages 82-83)</ref>

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 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  vakyanvayata (वाक्यन्वयत).  "The word atma here has to be seen here as Paramatama (परमात्मा)".
+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)".
-== Nature of Atma ==
+== आत्मतत्वम् ॥ 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.
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 * 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)
 That Brahman in its form as Hiranyagarbha (the conditioned form) presides all over the deities, who are none other that Its manifestations, are described in the Kenopanishad.

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 * 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.
+* It is in reality ominipotent, onmipresent in the fourth state (turiya) when it is described as essentially identical with the Brahman (the unmanifested)
 '''Taittiriya Upanishad''' says,एसःयेव नन्द्याति || esahyeva nandayaati meaning He gives bliss to all (that is परमात्मा || Paramatama).