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Line 176: − ==Sadhana and The Psychological Self== − The inwardly directed individual Self perceives vaguely its latent infinitude and realises gradually that its limitation and bondage are not inherent in its nature but are rather imposed on it, and wants somehow to shake them off and thus realise its full autonomy. Liberation or vimukti is identical with freedom, and freedom is expansion. It is the gross outward matter and contact with matter that have made the Self appear limited. The deeper and deeper we dive into Self, the more of expansion, freedom and light do we feel and enjoy. The conscious urge of the finite to become more and more expanded till it realises its infinitude is what is really meant by mumukshutva (desire for liberation) which forms the unmistakable first step in the course of, Sadhana.<ref name=":5">Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Page 61-75)</ref> − ==Sadhana Margas== − ====Karma Marga==== − The earliest form of [https://dharmawiki.org/index.php/Sadhana_(%E0%A4%B8%E0%A4%BE%E0%A4%A7%E0%A4%A8%E0%A4%AE%E0%A5%8D) Sadhana] advocated by the Vedas is [https://dharmawiki.org/index.php/Karma_(%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE) Karma]. Of the [https://dharmawiki.org/index.php/Shad_Darshanas_(%E0%A4%B7%E0%A4%A1%E0%A5%8D%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%BE%E0%A4%A8%E0%A4%BF) six astika darshanas], Purva Mimamsa engaged with the Karma philosophy. The term Karma, however, was used in a limited sense to denote the various yajnas. In a broad sense, it includes all actions, physical and psychical, although it is usually limited to bodily actions.<ref>Brahma, Nalinīkānta. ''Philosophy of Hindu Sādhanā.'' United Kingdom: K. Paul, Trench, Trubner & Company, Limited, 1932. (Pages 91- )</ref> − ====Jnana Marga==== − The objective of life is to experience the ultimate ontological truth - Self is Brahman - and the way to pursue it is through vairagya (renunciation) captured by the attributes of knowledge (Sadhana by Jnana-marga) is presented in the thirteenth adhyaya of Bhagavadgita. In other words, epistemology or the Indian theory of knowledge is to be able to live and experience the ontological belief that brahman is in everything in the universe, and it is practiced through a meticulous lifestyle filled with positivity.<ref name=":6">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 170-171)</ref> − Bhagavadgita presents the all positive psychological elements or characteristics that everyone needs to cultivate to be able to learn the knowledge of Brahman. These elements of Jnana include<ref name=":6" /><blockquote>अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३-८॥ − − इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३-९॥ − − असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३-१०॥ − − मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ १३-११॥ − − अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३-१२॥ Bhaga. Gita. 13. 8-12)</blockquote>Shri Krishna lists that the characteristics mentioned (in these shlokas) constitute Jnana and those opposite to these are termed as Ajnana.<ref name=":6" /> − #अमानित्वम् ॥ humility − #अदम्भित्वम् ॥ pridelessness − #अहिंसा ॥ nonviolence − #क्षान्तिः ॥ tolerance − #आर्जवम् ॥ simplicity − #आचार्योपासनम् ॥ service to a spiritual teacher − #शौचम् ॥ cleanliness − #स्थैर्यम् ॥ steadfastness − #आत्मविनिग्रहः ॥ self-control − #इन्द्रियार्थेषु वैराग्यम् ॥ desirelessness in the sense pleasures − #अनहङ्कारः ॥ without ego − #जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ remembering the problems of birth, death, old age, disease, and miseries that go with the physical body (to motivate oneself to think about the Atman) − #असक्तिः ॥ without attachment − #पुत्रदारगृहादिषु अनभिष्वङ्गः ॥ without fondness towards son, wife, or home etc. − #नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ constancy in a balanced manas or citta (or mind) or having equanimity of the mind in attainment of favorable or unfavorable consequences − #विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ preferring solitude having no desire to associate with people − #मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ॥ unwavering offering of unalloyed devotion to kRSNa − #अध्यात्मज्ञाननित्यत्वम् ॥ Constant dwelling on the knowledge pertaining to the Self − #तत्त्वज्ञानार्थदर्शनम् ॥ Contemplation (on the goal) for the attainment of knowledge of the truth − ====Bhakti Marga====
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Study of self in the Indian traditions, reveals that the core of Indian self is metaphysical, and it has been the focus of study by philosophers as well as contemporary psychologists. In the Indian worldview, a person is not limited to the physical body, but has multiple perspectives. There is a general agreement that the metaphysical self, Atman, is the real ''self''. The rich indigenous concept of self has significant insights that would be missed by merely following the Western psychological approach employed in the study of self.<ref name=":08">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 65 - 91)</ref>
Study of self in the Indian traditions, reveals that the core of Indian self is metaphysical, and it has been the focus of study by philosophers as well as contemporary psychologists. [[File:Indian-concept-of-self-Physical-social-psychological-and-metaphysical.png|right|frameless|394x394px|link=https://dharmawiki.org/index.php/File:Indian-concept-of-self-Physical-social-psychological-and-metaphysical.png]]In the Indian worldview, a person is not limited to the physical body, but has multiple perspectives. There is a general agreement that the metaphysical self, Atman, is the real ''self''. The rich indigenous concept of self has significant insights that would be missed by merely following the Western psychological approach employed in the study of self.<ref name=":08">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita.'' New York, Dordrecht Heidelberg, London: Springer. (Pages 65 - 91)</ref>
== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
Seminal contributions in defining selfhood came from the works of William James, C. H. Cooley, G. H. Mead, and Freud, whose ideas have continued to the revival in psychological studies of selfhood and related topics. Many other Enlightenment thinkers such as David Hume, Leibniz, Descartes, Immanuel Kant, Skinner and later on Erik Erikson, Jean Piaget, Lawrence Kohlberg to name a few, denied or affirmed the existence of Self and proposed modern theories about self and knowledge. In the present article only those western perspectives which are similar to the Upanishadic concepts have been discussed as they pertain to the scope of the topic.<ref name=":22" />
Seminal contributions in defining selfhood came from the works of William James, C. H. Cooley, G. H. Mead, and Freud, whose ideas have continued to the revival in psychological studies of selfhood and related topics. Many other Enlightenment thinkers such as David Hume, Leibniz, Descartes, Immanuel Kant, Skinner and later on Erik Erikson, Jean Piaget, Lawrence Kohlberg to name a few, denied or affirmed the existence of Self and proposed modern theories about self and knowledge. In the present article only those western perspectives which are similar to the Upanishadic concepts have been discussed as they pertain to the scope of the topic.<ref name=":22" />
===Indian Tradition===
===Indian Tradition===
Many Indian and Western scholars, in the recent decades have studied and presented the concept of self based on Indian perspectives given in the [https://dharmawiki.org/index.php/The_Four_Vedas_(%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%83) Vedas], [https://dharmawiki.org/index.php/Varnashrama_Dharma_(%E0%A4%B5%E0%A4%B0%E0%A5%8D%E0%A4%A3%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%83) varna and ashrama dharmas], [https://dharmawiki.org/index.php/Samskaras_(%E0%A4%B8%E0%A4%82%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%83) samskaras], in the philosophical texts such as the [https://dharmawiki.org/index.php/Shad_Darshanas_(%E0%A4%B7%E0%A4%A1%E0%A5%8D%E0%A4%A6%E0%A4%B0%E0%A5%8D%E0%A4%B6%E0%A4%A8%E0%A4%BE%E0%A4%A8%E0%A4%BF) shad-darshanas], the Brahmasutras, the [https://dharmawiki.org/index.php/Upanishads_(%E0%A4%89%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A4%83) Upanishads], the Itihasas, the Puranas, and Tantras etc., all of which influence the Indian psychological make-up.<ref name=":08" />
Many Indian and Western scholars, in the recent decades have studied and presented the concept of self based on Indian perspectives given in the [[Vedas (वेदाः)|Vedas]], [[Varnashrama Dharma (वर्णाश्रमधर्मः)|varna and ashrama dharmas]], [[Samskaras (संस्काराः)|samskaras]], in the philosophical texts such as the [[Shad Darshanas (षड्दर्शनानि)|shad-darshanas]], the Brahmasutras, the [[Upanishads (उपनिषदः)|Upanishads]], the Itihasas, the Puranas, and Tantras etc., all of which influence the Indian psychological make-up.<ref name=":08" />
In Kathopanishad, the nature of Self is summarized by Yama as the eternal principle in person that never changes.<ref name=":32">Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers. (Pages 116 - 122)</ref><blockquote>''"This principle, Yama says, is tinier than the atom and larger than the largest of things, it is the One underlying the Many, the Permanent (nitya) behind the Ephemeral (anitya) in the entire universe. It cannot be divided or destroyed; the Self is not killed by the destruction of the body. It is by knowing the changeless Self behind all the changes that one attains immortality."''</blockquote>A few important Upanishadic references dealing with the two central topics of inquiry: the nature of the Self and the nature of reality as a whole, are mentioned below.<ref name=":32" />
In Kathopanishad, the nature of Self is summarized by Yama as the eternal principle in person that never changes.<ref name=":32">Paranjpe, A. C. (2006) ''Self and identity in modern psychology and Indian thought.'' New York: Kluwer Academic Publishers. (Pages 116 - 122)</ref><blockquote>''"This principle, Yama says, is tinier than the atom and larger than the largest of things, it is the One underlying the Many, the Permanent (nitya) behind the Ephemeral (anitya) in the entire universe. It cannot be divided or destroyed; the Self is not killed by the destruction of the body. It is by knowing the changeless Self behind all the changes that one attains immortality."''</blockquote>A few important Upanishadic references dealing with the two central topics of inquiry: the nature of the Self and the nature of reality as a whole, are mentioned below.<ref name=":32" />
#[https://dharmawiki.org/index.php/Yajnavalkya_Maitreyi_samvada_(%E0%A4%AF%E0%A4%BE%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%B5%E0%A4%B2%E0%A5%8D%E0%A4%95%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A5%87%E0%A4%AF%E0%A5%8D%E0%A4%AF%E0%A5%8B%E0%A4%83_%E0%A4%B8%E0%A4%82%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%83) Yajnavalkya Maitreyi Samvada] in '''Brhdaranyaka Upanishad''' (2.3.1-14; 4.5.1-15) which is the dialogue about the nature of Self.
#[[Yajnavalkya Maitreyi samvada (याज्ञवल्क्यमैत्रेय्योः संवादः)|Yajnavalkya Maitreyi Samvada]] in '''Brhdaranyaka Upanishad''' (2.3.1-14; 4.5.1-15) which is the dialogue about the nature of Self.
#'''Svetashvatara Upanishad''' where the nature of self and reality, the origin of the world, Brahman etc., are discussed. Self is referred to as an enjoyer and sufferer in life (bhokta).
#'''Svetashvatara Upanishad''' where the nature of self and reality, the origin of the world, Brahman etc., are discussed. Self is referred to as an enjoyer and sufferer in life (bhokta).
#[https://dharmawiki.org/index.php/Yama_Nachiketa_Samvada_(%E0%A4%AF%E0%A4%AE%E0%A4%A8%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A5%87%E0%A4%A4%E0%A4%B8%E0%A5%8B%E0%A4%83_%E0%A4%B8%E0%A4%82%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%83) Yama Nachiketa Samvada] in '''Kathopanishad''' where the nature of self is described. Self is experienced when, through the practice of Yoga, the five senses are held back, the mind is undistracted, and the intellect is stabilized.
#[[Yama Nachiketa Samvada (यमनचिकेतसोः संवादः)|Yama Nachiketa Samvada]] in '''Kathopanishad''' where the nature of self is described. Self is experienced when, through the practice of Yoga, the five senses are held back, the mind is undistracted, and the intellect is stabilized.
#'''Taittriya Upanishad''' (2.1) describes that the Brahman is to be attained through the realization of the Self as the Truth (satyam), Knowledge (jñanam), and Infinite (anantam). It further describes the nature of self as consisting of Ananda (Tait. Upan. 2.5).
#'''Taittriya Upanishad''' (2.1) describes that the Brahman is to be attained through the realization of the Self as the Truth (satyam), Knowledge (jñanam), and Infinite (anantam). It further describes the nature of self as consisting of Ananda (Tait. Upan. 2.5).
#'''Mandukya Upanishad''' (12 mantras) declares that self is identical with the Brahman. It describes the mode of knowing self, and distinguishing the various states of consciousness viz., wakeful state, dream state, deep sleep state, turiya or fourth state.
#'''Mandukya Upanishad''' (12 mantras) declares that self is identical with the Brahman. It describes the mode of knowing self, and distinguishing the various states of consciousness viz., wakeful state, dream state, deep sleep state, turiya or fourth state.
In many texts we find the two related terms “consciousness” and “self” used and expressed in various ways. In this section, the two concepts are clarified, the different senses they convey and their notations are discussed.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Page 94)</ref>
In many texts we find the two related terms “consciousness” and “self” used and expressed in various ways. In this section, the two concepts are clarified, the different senses they convey and their notations are discussed.<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Page 94)</ref>
#'''Self''' (with a capital "S") at the universal level: Absolute and universal (as Brahman in Advaita). The Upanishadic conception of the Brahman is that it is Consciousness and Supreme Self at the same time. Consciousness and Self are considered in their most abstract and universal form.
#'''Self''' (with a capital "S") at the universal level: Absolute and universal (as Brahman in Advaita). The Upanishadic conception of the Brahman is that it is Consciousness and Supreme Self at the same time. Consciousness and Self are considered in their most abstract and universal form.
#'''''self''''' (with a lower case "s" and italicized) at an individual level: ''consciousness'' as-such, at the level of the individual - without having the role of an agent (as purusha in Samkhya-Yoga), - in the role of a witness (as [https://dharmawiki.org/index.php/Atman_(%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%A8%E0%A5%8D) atman] or sakshin in Vedanta).
#'''''self''''' (with a lower case "s" and italicized) at an individual level: ''consciousness'' as-such, at the level of the individual - without having the role of an agent (as purusha in Samkhya-Yoga), - in the role of a witness (as atman or sakshin in Vedanta).
#'''self''' (with a lower case "s") at the bodily level: A person who wills, acts and feels, the Jīva (empirical self) in Advaita. Jiva is embodied consciousness, whereas jiva-sākṣin (as in ''self'') is the witnessing ''consciousness''. The term “self” may be used in a general nonspecific sense to refer to self at all its levels, where a distinction is not warranted.
#'''self''' (with a lower case "s") at the bodily level: A person who wills, acts and feels, the Jīva (empirical self) in Advaita. Jiva is embodied consciousness, whereas jiva-sākṣin (as in ''self'') is the witnessing ''consciousness''. The term “self” may be used in a general nonspecific sense to refer to self at all its levels, where a distinction is not warranted.
==Jiva - A Composite of Sharira, Manas and Atman==
==Jiva - A Composite of Sharira, Manas and Atman==
Body, mind, and consciousness are not only conceptually distinct, but are also mutually irreducible in the human context. Consciousness is qualitatively different from the body and the mind with which it may be associated. For this reason, though it is associated with a mind at a given time, it does not interact with it. The body and the mind, unlike consciousness, are physical; and they can interact with each other and are influenced by each other. However, it is important to note that a mind cannot be reduced into its physical constituents and a body cannot be transformed into a mind even though they influence each other within a person. They function differently. From this perspective, the body is conceived as gross matter that permits disintegration. However, mind being a subtle form of matter is not constrained by spatiotemporal variables in the same manner as the gross body does. The body disintegrates irretrievably at death. The mind, however, has the potential to survive bodily death.<ref name=":14" />
Body, mind, and consciousness are not only conceptually distinct, but are also mutually irreducible in the human context. Consciousness is qualitatively different from the body and the mind with which it may be associated. For this reason, though it is associated with a mind at a given time, it does not interact with it. The body and the mind, unlike consciousness, are physical; and they can interact with each other and are influenced by each other. However, it is important to note that a mind cannot be reduced into its physical constituents and a body cannot be transformed into a mind even though they influence each other within a person. They function differently. From this perspective, the body is conceived as gross matter that permits disintegration. However, mind being a subtle form of matter is not constrained by spatiotemporal variables in the same manner as the gross body does. The body disintegrates irretrievably at death. The mind, however, has the potential to survive bodily death.<ref name=":14" />
==Indian Concept of Self==
==Indian Concept of Self==
===Metaphysical and Physical Self===
===Metaphysical and Physical Self===
In previous section we saw how the Jīva or the person, is a unique composite of consciousness, mind, and body. A review of the study of self in India reveals that indeed the core of Indian ''self'' is metaphysical, and it has been the focus of study by philosophers as well as psychologists. Thus we find a general agreement that the '''metaphysical ''self'', [https://dharmawiki.org/index.php/Atman_(%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%A8%E0%A5%8D) Atman]''', is the real Self and it is embodied in a biological or physical body of the composite '''[https://dharmawiki.org/index.php/Jiva_(%E0%A4%9C%E0%A5%80%E0%A4%B5%E0%A4%83) Jiva (जीवः)]'''. This core distinction of Jiva from a mere human body is reflected in the treatment methods adopted in Ayurveda unlike those in modern medicine where a person is limited to a physical self.<ref name=":14" /><ref name=":08" />
In previous section we saw how the Jīva or the person, is a unique composite of consciousness, mind, and body. A review of the study of self in India reveals that indeed the core of Indian ''self'' is metaphysical, and it has been the focus of study by philosophers as well as psychologists. Thus we find a general agreement that the '''metaphysical ''self'', [https://dharmawiki.org/index.php/Atman_(%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%A8%E0%A5%8D) Atman]''', is the real Self and it is embodied in a biological or physical body of the composite '''[https://dharmawiki.org/index.php/Jiva_(%E0%A4%9C%E0%A5%80%E0%A4%B5%E0%A4%83) Jiva (जीवः)]'''. This core distinction of Jiva from a mere human body is reflected in the treatment methods adopted in Ayurveda unlike those in modern medicine where a person is limited to a physical self.<ref name=":14" /><ref name=":08" />
*the psychophysical perspectives of the mind to learn its functionality, factors influencing, controlling, and enhancing human potential and wellbeing.
*the psychophysical perspectives of the mind to learn its functionality, factors influencing, controlling, and enhancing human potential and wellbeing.
*the psycho-spiritual perspectives derived from the mind-consciousness association to understand and realize about the non-physical resources of human functioning available due to the association of the mind with ''consciousness'' as-such.
*the psycho-spiritual perspectives derived from the mind-consciousness association to understand and realize about the non-physical resources of human functioning available due to the association of the mind with ''consciousness'' as-such.
Thus a person can be studied at various levels; two of which are most highly pertinent to psychology - the psychophysical and psycho-spiritual levels. The various concepts of self, are well grounded in different Indian philosophical and vedantic texts. The metaphysical self is most commonly visualized as [https://dharmawiki.org/index.php/Atman_(%E0%A4%86%E0%A4%A4%E0%A5%8D%E0%A4%AE%E0%A4%A8%E0%A5%8D) Atman], which is situated in a living being as a result of past [https://dharmawiki.org/index.php/Karma_(%E0%A4%95%E0%A4%B0%E0%A5%8D%E0%A4%AE) karma]. The physical self can further be classified as [https://dharmawiki.org/index.php/Sharira_Traya_(%E0%A4%B6%E0%A4%B0%E0%A5%80%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%AE%E0%A5%8D) sharira-traya] (the three bodies - sthula, sukshma and karana shariras) or [https://dharmawiki.org/index.php/Panchakosha_(%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%95%E0%A5%8B%E0%A4%B7%E0%A4%BE%E0%A4%83) panchakoshas] (constituting - annamaya, pranamaya, manomaya, vijnanamaya and anandamaya koshas). While social self is manifested by the various beings in different ways at different proportions, human beings are believed to be the only ones who can pursue [https://dharmawiki.org/index.php/Moksha_(%E0%A4%AE%E0%A5%8B%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%83) moksha] (or liberation) [https://dharmawiki.org/index.php/Purushartha_(%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A5:) purushartha], enlightenment, jnana (or knowledge), or self-realization.
Thus a person can be studied at various levels; two of which are most highly pertinent to psychology - the psychophysical and psycho-spiritual levels. The various concepts of self, are well grounded in different Indian philosophical and vedantic texts. The metaphysical self is most commonly visualized as [[Atman (आत्मन्)|Atman]], which is situated in a living being as a result of past [[Karma (कर्म)|karma]]. The physical self can further be classified as [[Sharira Traya (शरीरत्रयम्)|sharira-traya]] (the three bodies - sthula, sukshma and karana shariras) or [[Panchakosha (पञ्चकोषाः)|panchakoshas]] (constituting - annamaya, pranamaya, manomaya, vijnanamaya and anandamaya koshas). While social self is manifested by the various beings in different ways at different proportions, human beings are believed to be the only ones who can pursue [[Moksha (मोक्षः)|moksha]] (or liberation) [[Purushartha (पुरुषार्थ:)|purushartha]], enlightenment, jnana (or knowledge), or self-realization.
==Panchakosha model of self==
Based on the [[Panchakosha (पञ्चकोषाः)|Panchakoshas]] presented in the Taittriya Upanishad the following classification gives rise to a model of self having the following elements.<ref name=":08" />
Based on the [https://dharmawiki.org/index.php/Panchakosha%20(%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%95%E0%A5%8B%E0%A4%B7%E0%A4%BE%E0%A4%83) Panchakoshas] presented in the Taittriya Upanishad the following classification gives rise to a model of self having the following elements.<ref name=":08" />
{| class="wikitable"
{| class="wikitable"
|+Indian Concept of Self and Relation to Panchakoshas<ref name=":08" />
|+Indian Concept of Self and Relation to Panchakoshas<ref name=":08" />
!Elements
!Elements
!Functions
!Functions
|-
|-
|Metaphysical Self (the I-ness) - Subtlest
|Metaphysical Self (the I-ness) - Subtlest
|Jivatma (Atman Embodied)
|Jivatma (Atman Embodied)
|Kartrtva (doer) and Bhoktrtva (enjoyer)
|Kartrtva (doer) and Bhoktrtva (enjoyer)
|-
|-
| rowspan="2" |Psychological Self (Mental and Cognitive faculty) Subtle
| rowspan="2" |Psychological Self (Mental and Cognitive faculty) Subtle
|Buddhi (the discriminative decision making faculty)
|Buddhi (the discriminative decision making faculty)
|''vijñāna''—understanding, knowing, direct cognition, wisdom, intuition and creativity.
|''vijñāna''—understanding, knowing, direct cognition, wisdom, intuition and creativity.
|-
|-
|Manomaya Kosha
|Manomaya Kosha
|Physiological functions of the body
|Physiological functions of the body
|Functional aspects of the body such as breathing, excretion, digestion etc.
|Functional aspects of the body such as breathing, excretion, digestion etc.
|-
|-
|Annamaya Kosha
|Annamaya Kosha
|Human body and its parts such as, tissues, bones, skin, organs etc.
|Human body and its parts such as, tissues, bones, skin, organs etc.
|}
|}
==References==
==References==
<references />
<references />
[[Category:Vedanta]]
[[Category:Vedanta]]