Changes

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.

The ancient distinction between body and a principle, which is responsible for life and activity, is found commonly all over the world. While modern psychology banished this separate principle, in Indian psychology it has occupied a central place.

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

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?  

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)."  

== आत्मतत्वम् ॥ 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>   

Different [[Upanishads (उपनिषदः)|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.

* Atma is unchanged and independent of body ([[Sharira (शरीरम्)|Sharira]]); only it manifests itself more and more through these bodies.

* It is distinct from the sense organs, manas and Prana (vital force)

* It is distinct from the [[Indriyas (इन्द्रियाणि)|sense organs]], [[Manas (मनः)|manas]] and [[Prana (प्राणः)|Prana]] (vital force)

* It has no origin, because it is immaterial and thus beyond space, time and causation under which everything material exists.   

* 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 is indestructible, outlives the body and plays a chief role in punarjanma (reincarnation)   

* Its limitations are only for a particular time (until it is under the spell of Avidya as per the Advaita Vedantins)   

* 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 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)

* It is in reality ominipotent, onmipresent in the fourth state (turiya) when it is described as essentially identical with the [[Brahman (ब्रह्मन्)|Brahman]] (the unmanifested)

== बहुत्त्वम् ॥ Manyness ==

== 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. 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" />

[[Upanishads (उपनिषदः)|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॥  

 

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥८- २०॥  

 

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.  

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>

'''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>

'''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).   

Mundakopanishad explicitly mentions the distinctness of Atman thus<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 154-157)</ref>   

'''Mundakopanishad''' explicitly mentions the distinctness of Atman thus<ref name=":32">Swami Gambhirananda (1937) ''Eight Upanishads, Volume 2 (Aitareya, Mundaka, Mandukya and Karika, and  Prasna) With the Commentary of Sankaracarya.'' Calcutta: Advaita Ashrama. (Pages 154-157)</ref>   

बृहच्च तद् दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।   

बृहच्च तद् दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत् सूक्ष्मतरं विभाति ।   

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा ।

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा ।

ज्ञानप्रसादेन विशुद्धसत्त्व-स्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८ ॥

ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥ ८ ॥

एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राणः पञ्चधा संविवेश ।

एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राणः पञ्चधा संविवेश ।

प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशुद्धे विभवत्येष आत्मा ॥ ९ ॥ (Mund. Upan. 7-9)<ref name=":4">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Complete])</ref>

प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशुद्धे विभवत्येष आत्मा ॥ ९ ॥ (Mund. Upan. 7-9)<ref name=":4">Mundaka Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%81%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%95%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D Complete])</ref>

'''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, jivatama (जीवात्मा) is drowned in the bliss of embrace of the Paramatama (परमात्मा), this Paramatama bliss is described with an analogue;  <blockquote>तद्यथा प्रियाय स्त्रिया स्त्रियासंपर्ष्वक्तः || 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,  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 (and 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 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 Amratva (अम्रत्व or 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 || 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.

With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.

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)"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.     

'''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 || 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 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 sakalphalapradartrah, (सकलफलप्रदात्रः - one who awards all kinds of fruits) and endowed with magnanimity.  A 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 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.

The term ātman is the most frequently used word to represent self. Many people are familiar with the usages ātma sākshātkāra (self-realization), ātma jňāna (selfknowledge), ātma sthairya (self-determination/grit), ātmābhimana (self-respect), ātma samarpana (self-surrender) and so on. Among them ātma sākshātkāra and ātma jňāna often refer to spiritual experience and the term is used with an upper case as in Ātma and Ātman to represent it. This term is more frequently used in Atharva Veda than in Rig Veda.  

== Implications for Global Psychology ==

== Implications for Global Psychology ==