Significance of Atman
Synonyms: Soul, Spirit, Essence, Self, Consciousness, Psyche, Inner self, True self, Individual self
In Dutch: Atman; In German: Atman; In Finnish: Atman; In Spanish: Atman; In Swedish: Atman; In Malay: Atman; In French: Atman; In Portugese: Atman; In Italian: Atman; In Polish: Atman
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Atman'
In Buddhism, Atman is a contested concept related to the soul or self. Early Buddhists considered it a mistaken notion, while later interpretations vary, sometimes affirmed in relation to emptiness or rejected in favor of continuity.
From: Maha Prajnaparamita Sastra
(1) It is the self or soul, the non-existence of which is explored in the Pali sources of the Sunnasutta.[1] (2) The shadow of the atman, along with the shadow of dharmas, appears when the light of correct seeing is hidden by fetters and afflictions, highlighting the illusory nature of the self.[2] (3) The provided text argues against the existence of the "atman", stating that if it existed, a seventh consciousness would be needed to cognize the "atman", which is not the case.[3] (4) According to the text, it does not exist because all dharmas come from causes, are not sovereign, and depend on causes and conditions.[4] (5) It refers to a concept that is discussed in relation to emptiness and clinging, with its existence being affirmed or denied depending on the context and audience.[5]
From: Hualin International Journal of Buddhist Studies
(1) The atman, or self, is a concept rejected by Vasubandhu and Sanghabhadra, who argue that the samtana provides a sufficient explanation for the continuity of a sentient being, without the need for an enduring self.[6]
Hindu concept of 'Atman'
Atman, in Hinduism, is the eternal, unchanging true self or soul, distinct from the physical body and mind. It's the essence of an individual, interconnected with Brahman, and the key to self-realization, transcending illusion and ignorance.
From: Vivekachudamani
(1) Even when the Atman is clearly explained, individuals under the influence of Tamas may not understand it.[7] (2) This is self-effulgent, distinct from the five sheaths, the Witness of the three states, the Real, the Changeless, the Untainted, and the everlasting Bliss.[8] (3) The Atman is the true Self or essence of an individual, and devotion to it leads to the experience of everlasting bliss and self-realization.[9] (4) It is erroneously attributed to the Buddhi under the reflection of the Atman.[10] (5) The Atman is described in the notes as ever-free, while Jivahood is the self-hypnotised state of the Atman.[11]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) According to the text, Atman is both within and without and birthless, which is something that is not realized by someone who is unable to understand.[12] (2) Atman refers to the concept of self or soul, where its unity is questioned due to the variety of experiences, but ultimately explained through the analogy of Akasha and the concept of Avidya.[13] (3) The Atman is described as one and without a second, eternally pure, illumined, and free, representing the highest and ultimate reality in the text.[14] (4) "Atman" represents the Supreme Self or ultimate reality into which the Jivas merge, analogous to the merging of ether back into the vast expanse of Akasha.[15] (5) Atman is a central concept that various disputants attempt to define, with some asserting its existence, others its non-existence, and still others a combination of both.[16]
From: Thirty minor Upanishads
(1) The Atma is described as immaculate and located within the cave in the body, residing amidst fat, flesh, and phlegm, with a subtle essence extending to other body parts.[17] (2) One of the Upanishads, mentioned in a list of 108 Upanishads.[18] (3) The seat of Atma is being asked about and is described as replete with vijnana and leaves the body to pervade the universe.[19] (4) The individual self or soul, which one should be intent upon, free from desires, and without the desire of blessing others, for bliss.[20] (5) One's own self, in which Parabrahman is seen as the Lord of all, the immeasurable, the birthless, the auspicious, and the supreme akash.[21]
From: Katha Upanishad with Shankara’s Commentary
(1) It is concealed in all living beings, but it does not shine; however, it can be seen by the subtle intellect, representing the inner spirit and the true self.[22] (2) The atman's realization varies in clarity across different realms, being distinct in a spotless intelligence, indistinct in the world of the manes and Gandharvas, and very distinct in Brahmaloka.[23] (3) The atman is bodiless, seated firmly in perishable bodies, great and all-pervading, and knowing it causes grief to vanish.[24] (4) It is the lord of the chariot, conditioned in Samsara, entitled to acquire knowledge and perform Karma for attaining emancipation and travelling in Samsara.[25] (5) It should be known as existing, as productive of effects and conditioned by intelligence. The real nature is unconditioned, devoid of indicative marks, and incapable of being thought of, as existent or non-existent.[26]
From: Mandukya Upanishad
(1) According to the passage, **Atman** is conceptualized as Prana by those who understand Prana, representing the nature of being, truth, and reality.[27] (2) It is synonymous with the Absolute, possessing true existence, unlike material forms that only have apparent existence. It is the only entity with true existence.[28] (3) The universal self is considered identical to the individual soul without any difference, a concept that is praised while multiplicity is censured, making sense only when the individual soul is understood as a product of illusion.[29] (4) It refers to the self, whose origination is questioned and ultimately denied in the text.[30] (5) It is described as the Truth and support of the concepts of Self and something that needs to be realised.[31]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Represents the true self or soul, which is eternal and constitutes the very essence of existence; knowing it leads to becoming one with all.[32] (2) This, along with all karma, becomes one in the highest and imperishable Brahman, and is limited by the intellect.[33] (3) Prana is the sprouting seed of the totality of cosmic ignorance, desire, karma, and creatures and the Atman of the universe.[34] (4) The Atman is the entity who knows everything and whose reputation is well-known on the earth and resides within the akas of the blight city of Brahman, as described in the provided text.[35] (5) Denotes the inner self or soul, which is recognized as Brahman by knowledgeable individuals.[36]
From: Taittiriya Upanishad
(1) Atman, also referred to as Mahat, transcends Buddhi, and is the Self, the Hiranyagarbha, designated as Mahat, the upada-na or material cause of Buddhi.[37] (2) Atman, the Self, is synonymous with Brahman, and seeking Atman means attaining all desires, signifying the ultimate goal of self-realization and fulfillment.[38] (3) is the Self, which is either perceived as distinct from the body or as one with Brahman, affecting actions and knowledge.[39] (4) It is the conscious self, distinct from vital energy, awakened through physical contact and demonstrating self-awareness, as illustrated by Ajatashatru's actions.[40] (5) The true self or essence that is ever beyond the cycle of Samsara, emphasizing the idea of a non-material and eternal aspect of existence.[41]
From: Taittiriya Upanishad Bhashya Vartika
(1) Atman is mentioned in relation to Brahman, where Moksha consists in realizing the nondifference of Brahman and Atman, which is essential for achieving liberation.[42] (2) This word is derived from the root ap, which means to reach, to pervade, to encompass.[43] (3) The knowledge of non-difference between this and Brahman leads to the attainment of liberation.[44] (4) The self or soul in Indian philosophy; its correct understanding is critical to comprehending the broader context of Self-knowledge and realization.[45] (5) The inner self or soul in individuals, which is ultimately realized to be non-different from Brahman.[46]
From: Prashna Upanishad with Shankara’s Commentary
(1) It is identified as the Purusha of all kalas, worthy of being known, either because it is all-pervading or stays in the heart.[47] (2) The soul or self that is independent and not affected by the mind, and it is self-luminous.[48] (3) The atman refers to the highest purusha, which is undecaying and true, from which Prana is born.[49] (4) The true self or soul in philosophical terms, central to achieving spiritual enlightenment.[50] (5) The true self or soul of an individual, regarded as distinct from the physical body.[51]
From: Brahma Sutras (Shankara Bhashya)
(1) It is referred to by the word 'infinitesimal' or 'atomic' because it is very fine, according to scriptural explanations.[52] (2) The self or soul in philosophical discussions, seen as the origin from which all things are created.[53] (3) Another term for the individual soul; it emphasizes the idea of self that is part of the eternal Brahman.[54] (4) The changeless and eternal essence or true self that is inherent in every individual.[55] (5) The term used to describe Brahman as the self of all, emphasizing its essential oneness with creation.[56]
From: Ishavasya Upanishad with Shankara Bhashya (Sitarama)
(1) The inner self or soul that is the essence of an individual and is meant to be realized through knowledge.[57] (2) The true self that is distinct from physical existence and karma, representing pure consciousness and oneness.[58] (3) The self or soul that one should understand and protect by renouncing desires and focusing on knowledge.[59] (4) The eternal self or soul that is veiled by ignorance and is crucial to one's understanding and existence.[60]
From: Kena Upanishad with Shankara’s Commentary
(1) The text references delighting in the Atman and asking that the virtues recited by the Upanishads repose in the Atman.[61] (2) The Atman is identified with Brahman, signifying the self within all beings, which is untouched by sin and distinct from external perception.[62] (3) The inner self or soul that resides within and controls the mind's capacities, yet is unreachable by the mind.[63] (4) The inner self or spirit, described as bright, eternal, and unchangeable, embodying the highest reality.[64]
From: Chandogya Upanishad (english Translation)
(1) Atman refers to the Self, which is the subject of inquiry by the king, who asks Budila whom he worships as the Atman, leading to the identification of water.[65] (2) Identified as Vaishvanara, is worshiped and associated with qualities like being Suteja, bright and beautiful.[66] (3) The true self or soul within the body, acting through prana and is essential for the body to function.[67]
From: Mundaka Upanishad (Madhva commentary)
(1) The worshipper of the knower of Atman understands the abode of Brahman, the mukhya prana, in which abides the all, the infinite, full Brahman.[68] (2) The true self or essence of an individual, which is universal and immortal.[69]
From: Mandukya Upanishad (Madhva commentary)
(1) Atman or the Lord signifies the entirety of the self which leads the soul to enlightenment or realization of the self.[70]
From: Brahma Sutras (Ramanuja)
(1) The Self, which may refer to both sentient and occasionally non-sentient things, described in different contexts as the root of existence.[71]
From: Isopanisad (Madhva commentary)
(1) The inner self or essence of an individual that is the receptacle of all experiences and qualities, emphasized as distinct from the Supreme Self.[72]
From: Kathopanishad (Madhva commentary)
(1) This is one of the two aspects of the Lord, dwelling in the heart of the Cosmos, and it is part of a dualistic representation of the divine.[73]
From: Devi Bhagavata Purana
(1) The self that ignorant people attach Buddhi and other activities to, considering it the Doer.[74] (2) This refers to the self or soul, which Munis meditate on in hermitages, considering all hermitages as sacred places.[75] (3) The Atman is the soul, and purifying the Atman by the above vratas leads to success in religious actions, highlighting the importance of self-purification.[76] (4) The True Self that is covered by the universe of five elements, created out of infinite compassion by Brahma.[77] (5) The Self or soul that is considered as the focal point of spiritual offerings and the embodiment of the Divine in rituals.[78]
From: Laghu-yoga-vasistha
(1) Atma is the self, which, when meditated upon regularly and gradually, can be reached at the end; the endless Atma is the ultimate goal for those following the path of Atma-jnana.[79] (2) It is the self that can be realized through meditation and knowledge, and the mind can be turned back from pains to find happiness within it.[80] (3) The self or individual consciousness which transcends sensory experiences and connects to the ultimate reality.[81] (4) The self or soul, representing the true essence of an individual beyond physical and mental identities.[82] (5) The true self or spirit, which is considered all-peaceful and the essence of existence.[83]
From: Bhagavad-gita-rahasya (or Karma-yoga Shastra)
(1) The self or soul in philosophical discourse, often contrasted with the physical body and linked to deeper moral and existential questions.[84] (2) Refers to the self or soul in philosophical discussions, viewed as central to personal identity and morality in a metaphysical context.[85] (3) The individual soul or self, which is fundamentally one with the universal soul, or Brahman, but experiences the illusion of separateness due to Maya.[86] (4) The individual self or soul, which is considered eternal and part of the universal Atman.[87] (5) The individual self, which is ultimately identical to the Parameshvara in the philosophy of Oneness.[88]
From: Yoga Vasistha [English], Volume 1-4
(1) Atman originally signified life, especially animal life, but evolved to represent the self and, in a higher sense, the soul.[89] (2) It was next conceived as the Spirit = air, atma and anime. This fills, animates and pervades the whole.[90] (3) The soul, or spirit, the worship of which is equivalent to adoring Siva in the form of the intellect within oneself, according to the provided text.[91]
From: Brihaddharma Purana (abridged)
(1) Atma is another name for Narayana (or Hari) who will be the husband of Sarasvati.[92]
From: Journal of Ayurveda and Integrated Medical Sciences
(1) It is intricately linked to the Manas (mind) and the Sharira (body); the mind is linked to it.[93] (2) Atma refers to the soul, considered an active assembly of body, organs, and mind in Ayurveda.[94] (3) Ayurveda gives immense importance to Aahara and explains that how healthy and technique eating is important for Swastha Shareera, Mana and this.[95] (4) Atma is described in the text as a concept not accepted by Buddha, who instead used terms like 'Aham' or 'ego' to describe the concept of self or ones owness, and is also linked to the body's ability to live.[96] (5) Atma is a supreme entity, immune to the cycle of birth, death, and disease, and is one of the components of Ayu, which is separate from Shareera, Indriya, and Satwa.[97]
From: International Research Journal of Ayurveda and Yoga
(1) Sometimes called purusha is one who experiencing pleasures and pains.[98] (2) Component of human being or purush that is responsible for giving life to the body.[99] (3) It refers to blissful condition of Self, elaborated in classical textbook of Ayurveda.[100] (4) Also known as soul, it is part of Aayu (life) and considered a subtler entity.[101] (5) This is the conscious element, which, along with Sharira and Sattva, is defined as Ayu in Ayurveda.[102]
From: Sushruta Samhita, volume 3: Sharirasthana
(1) The self-conscious self, or soul, which plays a role in consciousness development of the embryo.[103]
From: History of Indian Medicine (and Ayurveda)
(1) The spirit or soul, considered the true self that is eternal and conscious.[104]
From: Yoga-sutras (Vedanta Commentaries)
(1) Atman represents the individual self or soul, emphasizing the interconnectedness of all beings and the importance of recognizing the divine essence within each person.[105] (2) The true self or soul that is present within all beings, from stones to humans, and is the source of light and awareness in the intermediate state.[106] (3) It is the true self or soul in Vedanta philosophy, covered by three layers or sheaths, and closest during dreamless sleep when outer coverings are removed.[107] (4) The text states that the only true happiness is in union with the Atman, thus suggesting that all other forms of joy are ultimately illusory.[108] (5) A man must know beyond doubt that he is this, and not the mind, in order to win liberation and be made free from his karma.[109]
From: Shat-cakra-nirupana (the six bodily centres)
(1) Atma is the only thing that does not pass away, as the text explains, and is not ever-existent.[110] (2) He thus realizes the identity of Jiva and this, being conscious within himself that “I am He” (So’ham), as stated in the text.[111]
From: Yoga-sutras (with Bhoja’s Rajamartanda)
(1) It means soul, i.e., the soul of the spectacle subserves the purpose of the soul of a living being.[112]
From: Yoga-sutras (with Vyasa and Vachaspati Mishra)
(1) This refers to the self, and the text mentions fitness for knowledge of the self.[113]
From: Garga Samhita (English)
(1) This term means at heart, referring to the inner self or soul, representing the core essence of an individual's being and consciousness.[114] (2) Atma refers to the self or soul, which is described as beginningless and identical with Shri Krishna, the Supreme Lord.[115] (3) The term refers to the Supersoul, which is described as the knower of the field of activities and the witness to all actions, according to the provided context.[116]
From: Bhakti-rasamrta-sindhu
(1) The true self, or atma, is the source of inherent bliss, which can be realized by relinquishing attachment to external objects.[117] (2) Atma, the self, is related to the offering of the "deho" to the Lord, after the offering, the individual releases concerns about the maintenance, just as one would for a sold animal.[118] (3) This term, as understood by the learned, can have two interpretations, and is a subject of discussion among scholars, representing different facets of existence.[119]
From: Brihad Bhagavatamrita (commentary)
(1) This refers to one's own or self, indicating that devotees serve their beloved Lord according to their own moods and desires.[120] (2) The speaker's mantra, chanted in a solitary place even while in Maharloka, caused them to experience grief and longing to behold the land of Vraja, indicating a deep connection to the place.[121]
From: Manusmriti with the Commentary of Medhatithi
(1) One shall seek the Atman, abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next.[122] (2) A Sanskrit term often interpreted as the self or soul, particularly in the context of identity and personal essence.[123]
From: Apastamba Dharma-sutra
(1) The essence within which all creatures reside, recognized by the wise, and whose recognition leads to shining in heaven.[124] (2) The individual shall seek this by abandoning truth and falsehood, pleasure and pain, the Vedas, this world and the next, and is associated with the pursuit of salvation.[125]
From: Shakti and Shakta
(1) According to the PurvaMimamsa and the Nyaya-Vaisheshika, it is unconscious in dreamless sleep, and consciousness arises by association.[126] (2) The spiritual essence or self of an individual, which is thought to be eternal and transcendent beyond the physical existence.[127] (3) The self or soul, considered eternal and fundamental to understanding consciousness and reality in Hindu philosophy.[128] (4) The self or soul, considered the true essence of an individual in spiritual philosophy.[129]
From: Padarthadharmasamgraha and Nyayakandali
(1) The Self, belonging to the class of 'Atma,' is an extremely subtle and imperceptible entity, whose cognition is achieved through the organs of hearing and other senses, inferred from perceptions like sound, and is also considered the intelligent guiding agent for the body's activities and cessation, acquiring desirable things and avoiding undesirable ones.[130]
From: Satapatha-brahmana
(1) The text discusses the translation of it, noting that while its original meaning is 'self, soul,' it also commonly means 'body, trunk.'[131]
From: Kathasaritsagara (the Ocean of Story)
(1) Describes the 'self' that is contrasted with that which is not the self, serving as a central concept in various philosophical interpretations of reality.[132]
Jain concept of 'Atman'
In Jainism, Atman refers to the soul residing within the body, specifically within the skin's surface. It is the living entity that persists throughout the body's existence.
From: Sutrakritanga (English translation)
(1) The Atman, or soul, is described as being within the skin's surface, and it is what lives while the body lasts.[133]
The concept of Atman in local and regional sources
Atman, in the text, represents the true, eternal Self or soul, beyond the physical and mental realms. Realization of Atman, often equated with Brahman, is the ultimate spiritual goal, achieved through inner work and transcending Maya.
From: The Complete Works of Swami Vivekananda
(1) Âtman is described as being far beyond both name and form, representing the ever-free self or soul that transcends physical limitations.[134] (2) Only when the mind-stuff, the Chitta, is controlled to absolute calmness can the reflection of the Atman, the true Self, be seen, allowing for self-realization.[135] (3) It is a concept representing the fearless aspect of the self, which is realized when one understands and knows the Self.[136] (4) The Âtman, or the self, is described as the support of the universe, implying that one should not compromise their principles to gain supporters, as the true self is sufficient support.[137] (5) It is the unity of all personalities and is unchangeable, being the One without a second.[138]
From: Triveni Journal
(1) Time is called Atman by some, while others call it Shakti or a deity, but all these doctrines are valid as long as Avidyaa or illusion is there.[139] (2) It is the Self, in which the deceptive egotistical “I” and its clinging veils of Unknowing are swallowed up, representing the ultimate goal of self-inquiry and self-transcendence.[140] (3) Atman refers to the Self in all beings, a concept from Advaita-Vedanta theory, suggesting human life is part of the Divine Being, and realizing Atman is the goal of self-realization and Godhood.[141] (4) The Atman, referred to in the text, is understood as the self-effulgent 'I', the realization of which leads to stillness and losing oneself in the Infinite, acting as the true basis of all beings.[142] (5) It is the silent and formless depth of the Soul, according to texts composed by saints and sages who attempted to answer questions about it, the Universal Divine Spirit, and ultimate liberation from the cycle of births and deaths.[143]
From: History of Science in South Asia
(1) The atman is the self, and it is the focus of a group of yogins who claimed to unite it with the supreme deity by a practice that combined dharana and pranayama with humoral theory, and it is a key concept in their teachings.[144] (2) Atma, in the Indic context, usually stands for the non-material self and is the sense in which the word appears most often in non-medical Sanskrit literature, though it can also connote the gross physical body.[145]
The concept of Atman in scientific sources
Atman, in Ayurveda, is the soul or self, a crucial element for holistic health and individual identity. It governs physical and mental functions, interacts with senses for knowledge, and influences karma across lifetimes until Moksha.
From: Religions Journal (MDPI)
(1) It stands for the individual personality or character, and in relation to the ultimate, represents the highest bonding.[146] (2) Atman is understood as the self of the individual and is correlated with brahman, the underlying substratum of the universe.[147] (3) "Atman" is here loosely translated as soul, and Vivekananda distinguished between the Aham , the “I” or ego that was part of mundane reality, and the Atman, the self-effulgent entity that easily recognized the absolute.[148] (4) The notion representing the Real in Hinduism, which is di ff erentiated from Maya and is the sole divine reality that is di ff erent from others.[149]
From: Religious Inquiries (Journal)
(1) Atman, Shankara draws the conclusion that it is only the Absolute that really exists and other things are mere manifestations; therefore distinctions and differences are the results of nama (name), rupa (form) and upadhi (any limiting thing).[150]