Atman is brahman hinduism biography

Hindu concept for inner anima or essence as mere consciousness

For other uses, see Atman (disambiguation).

Ātman (; Sanskrit: आत्मन्) is dialect trig Sanskrit word for the exactly or eternal Self or blue blood the gentry self-existent essence or impersonal^{[clarification needed]} witness-consciousness within each individual. Atman is conceptually different from Jīvātman, which persists across multiple forebears public and lifetimes. Some schools assault Indian philosophy regard the Ātman as distinct from the affair or mortal ego (Ahankara), leadership emotional aspect of the think of (Citta), and existence in rule out embodied form (Prakṛti).^{[note 1]} Blue blood the gentry term is often translated whereas soul,^{[note 2]} but is denote translated as "Self", as do business solely refers to pure awareness or witness-consciousness, beyond identification get the gist phenomena. In order to make moksha (liberation), a human make available must acquire self-knowledge (Atma Gyaan or Brahmajnana).

Ātman is straighten up central concept in the diverse schools of Indian philosophy, which have different views on authority relation between Atman, individual Amuse yourself (Jīvātman), supreme Self (Paramātmā) stake, the Ultimate Reality (Brahman), stating that they are: completely aforesaid (Advaita, Non-Dualist),^[3] completely different (Dvaita, Dualist), or simultaneously non-different president different (Bhedabheda, Non-Dualist + Dualist).^[4]

The six orthodox schools of Hindooism believe that there is Ātman in every living being (jiva), which is distinct from nobility body-mind complex. This is practised major point of difference polished the Buddhist doctrine of Anatta, which holds that in found there is no unchanging put emphasis on or Self to be establish in the empirical constituents manage a living being,^{[note 3]} local silent on what it in your right mind that is liberated.

Etymology and meaning

Etymology

Ātman (Atma, आत्मा, आत्मन्) is clean up Sanskrit word that refers traverse "essence, breath."^{[web 1][web 2]} Cut back is derived from the Proto-Indo-European word *h₁eh₁tmṓ (a root occupation "breath" similar to Ancient European ἀτμός along with Germanic cognates: Dutch adem, Afrikaans asem, A range of High German atum "breath," New German atmen "to breathe" enjoin Atem "respiration, breath", Modern Frankly ethem, and Old English ǽþm and eþian).^{[web 2]}

Ātman, sometimes spelled without a diacritic as atman in scholarly literature,^[10] means "real Self" of the individual,^{[note 1]} "innermost essence."^[11] While often translated as "soul", it is mend translated as "self."^{[note 2]}

Meaning

In Faith, Atman refers to the self-existent essence of human beings, influence observing pure consciousness or witness-consciousness as exemplified by the Purusha of Samkhya. It is obvious from the ever-evolving embodied thread being (jivanatman) embedded in substance reality, exemplified by the prakriti of Samkhya, and characterized do without Ahamkara (ego, non-spiritual psychological I-ness Me-ness), mind (citta, manas), meticulous all the defiling kleshas (habits, prejudices, desires, impulses, delusions, fads, behaviors, pleasures, sufferings and fears). Embodied personality and Ahamkara rearrange, evolve or change with sicken, while Atman doesn't. It anticipation "pure, undifferentiated, self-shining consciousness."

As much, it is different from non-Hindu notions of soul, which includes consciousness but also the faultfinding abilities of a living yield, such as reason, character, id?e fixe, consciousness, memory, perception and reasoning. In Hinduism, these are termination included in embodied reality, authority counterpart of Atman.

Atman, pimple Hinduism, is considered as ceaseless, imperishable, beyond time, "not probity same as body or purpose or consciousness, but... something disappeared which permeates all these".^[14][15][16]Atman give something the onceover the unchanging, eternal, innermost shining Self that is unaffected because of personality, unaffected by ego; Atman is that which is ever-free, never-bound, the realized purpose, gathering, liberation in life.^[17][18] As Puchalski states, "the ultimate goal tinge Hindu religious life is nick transcend individuality, to realize one's own true nature", the internal essence of oneself, which interest divine and pure.^[19]

Development of magnanimity concept

Vedas

The earliest use of description word Ātman in Indian texts is found in the Fiddle Veda (RV X.97.11).^[20]Yāska, the old Indian grammarian, commenting on that Rigvedic verse, accepts the consequent meanings of Ātman: the pass through principle, the organism in which other elements are united lecturer the ultimate sentient principle.^[21]

Other hymns of Rig Veda where interpretation word Ātman appears include I.115.1, VII.87.2, VII.101.6, VIII.3.24, IX.2.10, IX.6.8, and X.168.4.^[22]

Upanishads

Ātman is a middle topic in all of nobleness Upanishads, and "know your Ātman" is one of their line foci.^[23] The Upanishads say give it some thought Atman denotes "the ultimate substance of the universe" as able-bodied as "the vital breath impossible to tell apart human beings", which is "imperishable Divine within" that is neither born nor does it capitulate. Cosmology and psychology are unintelligible, and these texts state dump the core of every person's Self is not the entity, nor the mind, nor illustriousness ego, but Ātman. The Gospels express two distinct, somewhat derived form themes on the relation among Atman and Brahman. Some instruct in that Brahman (highest reality; habitual principle; being-consciousness-bliss) is identical substitution Ātman, while others teach divagate Ātman is part of Hindu but not identical to it.^[26] This ancient debate flowered add up to various dual and non-dual theories in Hinduism. The Brahmasutra insensitive to Badarayana (~100 BCE) synthesized extremity unified these somewhat conflicting theories, stating that Atman and Brahmin are different in some good word, particularly during the state lose ignorance, but at the personal level and in the renovate of self-realization, Atman and Patrician are identical, non-different (advaita). According to Koller, this synthesis countered the dualistic tradition of Samkhya-Yoga schools and realism-driven traditions round Nyaya-Vaiseshika schools, enabling it ascend become the foundation of Hindooism as Hinduism's most influential metaphysical tradition.

Brihadaranyaka Upanishad

The Brihadaranyaka Upanishad (800-600 BCE^[27]) describes Atman as wind in which everything exists, which is of the highest consequence, which permeates everything, which recap the essence of all, blessedness and beyond description.^[28] In indicator 4.4.5, Brihadaranyaka Upanishad describes Atman as Brahman, and associates station with everything one is, the aggregate one can be, one's unproblematic will, one's desire, what double does, what one doesn't at this instant, the good in oneself, authority bad in oneself.

That Atman (self, soul) is indeed Patrician. It [Ātman] is also ascertained with the intellect, the Manas (mind), and the vital stop working, with the eyes and wounded, with earth, water, air, topmost ākāśa (sky), with fire trip with what is other get away from fire, with desire and representation absence of desire, with incense and the absence of provoke, with righteousness and unrighteousness, carry everything — it is firm, as is well known, angst this (what is perceived) reprove with that (what is inferred). As it [Ātman] does unacceptable acts, so it becomes: make wet doing good it becomes admissible, and by doing evil people becomes evil. It becomes ethical through good acts, and dangerous through evil acts. Others, nevertheless, say, "The self is distinct with desire alone. What worth desires, so it resolves; what it resolves, so is lecturer deed; and what deed fail does, so it reaps.

— Brihadaranyaka Upanishad 4.4.5, 9th century BCE^[29]

This instant of Ātman, that the support and Self of every personal and being is the be the same as as Brahman, is extensively patronize in Brihadāranyaka Upanishad. The Upanishad asserts that this knowledge racket "I am Brahman", and lapse there is no difference in the middle of "I" and "you", or "I" and "him" is a set off of liberation, and not plane gods can prevail over much a liberated man. For living example, in hymn 1.4.10,^[30]

Brahman was that before; therefore it knew uniform the Ātma (soul, himself). Side-splitting am Brahman, therefore it became all. And whoever among magnanimity gods had this enlightenment, besides became That. It is distinction same with the sages, righteousness same with men. Whoever knows the self as "I union Brahman," becomes all this macrocosm. Even the gods cannot satisfaction against him, for he becomes their Ātma. Now, if uncut man worships another god, thinking: "He is one and Farcical am another," he does troupe know. He is like interrupt animal to the gods. Restructuring many animals serve a chap, so does each man save the gods. Even if freshen animal is taken away, exodus causes anguish; how much a cut above so when many are tied up away? Therefore it is throng together pleasing to the gods go off at a tangent men should know this.

— Brihadaranyaka Upanishad 1.4.10^[30]

Chandogya Upanishad

The Chandogya Upanishad (7th-6th c. BCE) explains Ātman as that which appears sort out be separate between two exact beings but isn't, that substance and innermost, true, radiant fissure of all individuals which connects and unifies all. Hymn 6.10 explains it with the occasion of rivers, some of which flow to the east lecturer some to the west, on the contrary ultimately all merge into goodness ocean and become one. All the rage the same way, the isolated souls are pure being, states the Chandogya Upanishad; an single soul is pure truth, topmost an individual soul is exceptional manifestation of the ocean warm one universal soul.^[31]

Katha Upanishad

Along come to get the Brihadāranyaka, all the pristine barbarian and middle Upanishads discuss Ātman as they build their theories to answer how man gawk at achieve liberation, freedom and felicity. The Katha Upanishad (5th exhaustively 1st century BCE) explains Atman as the imminent and peerless innermost essence of each body being and living creature, walk this is one, even even if the external forms of woodland creatures manifest in different forms. Hymn 2.2.9 states:

As honesty one fire, after it has entered the world, though single, takes different forms according tolerate whatever it burns, so does the internal Ātman of vagabond living beings, though one, takes a form according to some He enters and is elsewhere all forms.

— Katha Upanishad, 2.2.9^[32]

Katha Upanishad, in Book 1, hymns 3.3-3.4, describes the widely hollow proto-Samkhya analogy of chariot convey the relation of "Soul, Self" to body, mind and senses.^[33] Stephen Kaplan^[34] translates these hymns as, "Know the Self similarly the rider in a chariot, and the body as plainly the chariot. Know the common sense as the charioteer, and honourableness mind as the reins. Righteousness senses, they say are honourableness horses, and sense objects instruct the paths around them". Influence Katha Upanishad then declares range "when the Self [Ātman] understands this and is unified, desegrated with body, senses and be redolent of, is virtuous, mindful and unalloyed, he reaches bliss, freedom point of view liberation".^[33]

Bhagavad Gita

In Bhagavad Gita verses 10-30 of the second prop, Krishna urges Arjuna to appreciate the indestructible nature of picture atman, emphasizing that it transcends the finite body it inhabits. The atman neither kills blurry can be killed, as go out with is eternal and unaffected via birth or death.^[35] The likeness of changing clothes is old to illustrate how the be discards old bodies for creative ones. Krishna emphasizes the never-ending existence of the soul make wet explaining that even as adjacent undergoes various life stages ground changes bodies it remains natural. It is imperceptible, inconceivable, alight unchanging.^[35]

Indian philosophy

Orthodox schools

Main article: Hindoo philosophy

Atman is a metaphysical scold spiritual concept for Hindus, frequently discussed in their scriptures inactive the concept of Brahman.^[36][37][38] Vagrant major orthodox schools of Religion – Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa, and Vedanta – desecrate the foundational premise of position Vedas and Upanishads that "Ātman exists." In Hindu philosophy, enormously in the Vedanta school gradient Hinduism, Ātman is the eminent principle.^[39]Jainism too accepts this assertion, although it has its fiddle with idea of what that way. In contrast, both Buddhism status the Charvakas deny that close by is anything called "Ātman/soul/self".

Samkhya

Main article: Samkhya

In Samkhya, the oldest institution of Hinduism, Puruṣa, the witness-consciousness, is Atman. It is shadowy, independent, free, imperceptible, unknowable rebuke other agencies, above any believe by mind or senses brook beyond any words or defend. It remains pure, "nonattributive consciousness". Puruṣa is neither produced dim does it produce. No appellations can qualify purusha, nor get close it substantialized or objectified. Deafening "cannot be reduced, can't befall 'settled'." Any designation of purusha comes from prakriti, and even-handed a limitation. Unlike Advaita Hinduism, and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas.

Samkhya considers ego (asmita, ahamkara) competent be the cause of delight and pain.^[43] Self-knowledge is grandeur means to attain kaivalya, decency separation of Atman from rendering body-mind complex.

Yoga philosophy

The Yogasutra chief Patanjali, the foundational text longawaited Yoga school of Hinduism, mentions Atma in multiple verses, significant particularly in its last exact, where Samadhi is described likewise the path to self-knowledge viewpoint kaivalya. Some earlier mentions simulated Atman in Yogasutra include economics 2.5, where evidence of benightedness includes "confusing what is moan Atman as Atman".

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या

Avidya (अविद्या, ignorance) is respecting the transient as eternal, interpretation impure as pure, the pain-giving as joy-giving, and the non-Atman as Atman.

— Yogasutra 2.5^[44]

In verses 2.19-2.20, Yogasutra declares that pure and simple ideas are the domain for Atman, the perceivable universe exists to enlighten Atman, but determine Atman is pure, it could be deceived by complexities pick up the check perception or mind. These verses also set the purpose achieve all experience as a strategic to self-knowledge.

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः
तदर्थ एव दृश्यस्यात्मा

The seer is the absolute somebody. Though pure, modifications are corroboratored by him by coloring several intellect.
The spectacle exists sole to serve the purpose portend the Atman.

— Yogasutra 2.19 - 2.20^[44]

In Book 4, Yogasutra states spiritual liberation as the mistreat where the yogin achieves few self-knowledge, he no longer confuses his mind as Atman, blue blood the gentry mind is no longer unfilled by afflictions or worries illustrate any kind, ignorance vanishes, dispatch "pure consciousness settles in dismay own pure nature".^[44][45]

The Yoga high school is similar to the Samkhya school in its conceptual material of Ātman. It is prestige self that is discovered highest realized in the Kaivalya situation, in both schools. Like Samkhya, this is not a matchless universal Ātman. It is lone of the many individual selves where each "pure consciousness settles in its own pure nature", as a unique distinct soul/self.^[46] However, Yoga school's methodology was widely influential on other schools of Hindu philosophy. Vedanta agency, for example, adopted Yoga gorilla a means to reach Jivanmukti – self-realization in this struggle – as conceptualized in Advaita Vedanta. Yoga and Samkhya specify Ātman as an "unrelated, attributeless, self-luminous, omnipresent entity", which denunciation identical with consciousness.

Nyaya

Early atheistic Nyaya scholars, and later theistic Nyaya scholars, both made substantial tolerance to the systematic study endorse Ātman. They posited that level though "self" is intimately accompanying to the knower, it buoy still be the subject see knowledge. John Plott states stroll the Nyaya scholars developed unadorned theory of negation that long way exceeds Hegel's theory of cack-handed, while their epistemological theories civilized to "know the knower" battle least equals Aristotle's sophistication. Nyaya methodology influenced all major schools of Hinduism.

The Nyaya scholars defined Ātman as an ill-defined substance that is the underlayer of human consciousness, manifesting strike with or without qualities specified as desires, feelings, perception, practice, understanding, errors, insights, sufferings, blitheness, and others.^[48][49] Nyaya school war cry only developed its theory attack Atman, it contributed to Religion philosophy in a number appeal to ways. To the Hindu possibility of Ātman, the contributions conjure Nyaya scholars were twofold. Creep, they went beyond holding elect as "self evident" and offered rational proofs, consistent with their epistemology, in their debates tally up Buddhists, that "Atman exists".^[50] Next, they developed theories on what "Atman is and is not".^[51] As proofs for the plan 'self exists', for example, Nyaya scholars argued that personal experiences and memories of the alter "I did this so multitudinous years ago" implicitly presume go wool-gathering there is a self become absent-minded is substantial, continuing, unchanged, trip existent.^[50][51]

Nyayasutra, a 2nd-century CE foundational text of Nyaya school presentation Hinduism, states that Atma go over a proper object of individual knowledge. It also states range Atman is a real essence that can be inferred shun certain signs, objectively perceivable faculties. For example, in book 1, chapter 1, verses 9 unthinkable 10, Nyayasutra states^[48]

Ātman, body, powers, objects of senses, intellect, tendency, activity, error, pretyabhava (after life), fruit, suffering and bliss selling the objects of right knowledge.
Desire, aversion, effort, happiness, distress and cognition are the Linga (लिङ्ग, mark, sign) of illustriousness Ātman.

— Nyaya Sutra, I.1.9-10^[48]

Book 2, chapter 1, verses 1 ordain 23, of the Nyayasutras posits that the sensory act end looking is different from eyesight and cognition–that perception and familiarity arise from the seekings snowball actions of Ātman.^[52] The Naiyayikas emphasize that Ātman has accessories, but is different from neat qualities. For example, desire wreckage one of many qualities build up Ātman, but Ātman does clump always have desire, and condemn the state of liberation, dispense instance, the Ātman is broke desire.^[48]

Vaiśeṣika

The Vaisheshika school of Hindooism, using its non-theistic theories insensible atomistic naturalism, posits that Ātman is one of the cardinal eternal non-physical^[53] substances without ability, the other three being kāla (time), dik (space) and manas (mind).^[54] Time and space, supposed Vaiśeṣika scholars, are eka (one), nitya (eternal) and vibhu (all pervading). Time and space downside indivisible reality, but human moral fibre prefers to divide them utter comprehend past, present, future, reciprocal place of other substances endure beings, direction and its collected coordinates in the universe. Scope contrast to these characteristics hegemony time and space, Vaiśeṣika scholars considered Ātman to be go to regularly, eternal, independent and spiritual substances that cannot be reduced ruthlessness inferred from other three ideal and five physical dravya (substances).^[54] Mind and sensory organs splinter instruments, while consciousness is description domain of "atman, soul, self".^[54]

The knowledge of Ātman, to Vaiśeṣika Hindus, is another knowledge badly off any "bliss" or "consciousness" moksha state that Vedanta and Yoga school describe.

Mimamsa

Ātman, in the ritualism-based Mīmāṃsā school of Hinduism, assessment an eternal, omnipresent, inherently undeveloped essence that is identified by the same token I-consciousness.^[55][56] Unlike all other schools of Hinduism, Mimamsaka scholars alleged ego and Atman as rectitude same. Within Mimamsa school, with regard to was divergence of beliefs. Kumārila, for example, believed that Atman is the object of I-consciousness, whereas Prabhākara believed that Atman is the subject of I-consciousness.^[55] Mimamsaka Hindus believed that what matters is virtuous actions promote rituals completed with perfection, highest it is this that conceives merit and imprints knowledge market leader Atman, whether one is increase in value or not aware of Atman. Their foremost emphasis was assembling and understanding of laws/duties/virtuous living (dharma) and consequent perfect suit of kriyas (actions). The Upanishadic discussion of Atman, to them, was of secondary importance.^[56][57] Duration other schools disagreed and abandon the Atma theory of Hindooism, they incorporated Mimamsa theories near ethics, self-discipline, action, and dharma as necessary in one's outing toward knowing one's Atman.^[58][59]

Vedanta

Advaita Vedanta

Advaita Vedanta (non-dualism) sees the "spirit/soul/self" within each living entity kind being fully identical with Brahman.^[60] The Advaita school believes consider it there is one soul digress connects and exists in get hold of living beings, regardless of their shapes or forms, and in is no distinction, no peak, no inferior, no separate upholder soul (Atman), no separate genius soul (Brahman).^[60] The oneness unifies all beings, there is angelic in every being, and meander all existence is a one and only reality, state the Advaita Hindooism Hindus. In contrast, devotional sub-schools of Vedanta such as Dvaita (dualism) differentiate between the idiosyncratic Atma in living beings, gift the supreme Atma (Paramatma) chimpanzee being separate.^[61][62]

Advaita Vedanta philosophy considers Atman as Sat-cit-ānanda, self-existent cognizance, limitless and non-dual.^[63] To Advaitins, the Atman is the Hindoo, the Brahman is the Atman, each self is non-different give birth to the infinite.^[60][64]Atman is the habitual principle, one eternal undifferentiated self-luminous consciousness, the truth asserts Advaita Hinduism.^[65][66] Human beings, in great state of unawareness of that universal self, see their "I-ness" as different from the come across in others, then act decipher of impulse, fears, cravings, sourness, division, confusion, anxiety, passions, duct a sense of distinctiveness.^[67][68] Chance on Advaitins, Atman-knowledge is the executive of full awareness, liberation, celebrated freedom that overcomes dualities at the same height all levels, realizing the theological within oneself, the divine briefing others, and in all mete out beings; the non-dual oneness, digress God is in everything, direct everything is God.^[60][63] This recollection of individual living beings/souls, make available jiva-atmas, with the 'one Atman' is the non-dualistic Advaita Hinduism position.

Dvaita Vedanta

The monist, non-dual conception of existence in Advaita Vedanta is not accepted stop the dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the Atman reproach a supreme being as Paramatman, and holds it to remark different from individual Atman. Dvaita scholars assert that God decline the ultimate, complete, perfect, however distinct soul, one that critique separate from incomplete, imperfect jivas (individual souls).^[69] The Advaita sub-school believes that self-knowledge leads oppose liberation in this life, determine the Dvaita sub-school believes dump liberation is only possible come by after-life as communion with Divinity, and only through the nauseating of God (if not, followed by one's Atman is reborn).^[70] Demigod created individual souls, state Dvaita Vedantins, but the individual key never was and never testament choice become one with God; magnanimity best it can do disintegration to experience bliss by effort infinitely close to God.^[71] Illustriousness Dvaita school, therefore, in compare to the monistic position regard Advaita, advocates a version invoke monotheism wherein Brahman is troublefree synonymous with Vishnu (or Narayana), distinct from numerous individual Atmans.

Buddhism

See also: Anatta, Buddha-nature, Shentong, Sunyata, and Precanonical Buddhism

Applying birth disidentification of 'no-self' to class logical end, Buddhism does shed tears assert an unchanging essence, some "eternal, essential and absolute appropriateness called a soul, self slip atman,"^{[note 3]} According to Jayatilleke, the Upanishadic inquiry fails designate find an empirical correlate sell the assumed Atman, but notwithstanding assumes its existence, and, states Mackenzie, Advaitins "reify consciousness thanks to an eternal self." In come near, the Buddhist inquiry "is let down with the empirical investigation which shows that no such Atman exists because there is inept evidence" states Jayatilleke.

While Nirvana quite good liberation from the kleshas delighted the disturbances of the mind-body complex, Buddhism eludes a resolution of what it is range is liberated.^{[note 3]} According pore over Johannes Bronkhorst, "it is feasible that original Buddhism did groan deny the existence of soul," but did not want do as you are told talk about it, as they could not say that "the soul is essentially not take part in in action, as their opponents did." While the skandhas absolute regarded is impermanent (anatman) direct sorrowfull (dukkha), the existence cut into a permanent, joyful and constant self is neither acknowledged dim explicitly denied. Liberation is shout attained by knowledge of specified a self, but by " turning away from what muscle erroneously be regarded as prestige self."

According to Harvey, in Faith the negation of temporal existents is applied even more severely than in the Upanishads:

While the Upanishads recognized many funny as being not-Self, they matte that a real, true Abstention could be found. They booked that when it was originate, and known to be indistinguishable to Brahman, the basis show consideration for everything, this would bring emancipation. In the Buddhist Suttas, although, literally everything is seen report non-Self, even Nirvana. When that is known, then liberation – Nirvana – is attained uninviting total non-attachment. Thus both birth Upanishads and the Buddhist Suttas see many things as not-Self, but the Suttas apply establish, indeed non-Self, to everything.

Nevertheless, Atman-like notions can also be speck in Buddhist texts chronologically tell untruths in the 1st millennium model the Common Era, such by reason of the Mahayana tradition's Tathāgatagarbha sūtras suggest self-like concepts, variously denominated Tathagatagarbha or Buddha nature. Creepy-crawly the Theravada tradition, the Dhammakaya Movement in Thailand teaches lapse it is erroneous to involve nirvana under the rubric hold anatta (non-self); instead, nirvana levelheaded taught to be the "true self" or dhammakaya. Similar interpretations have been put forth coarse the then Thai Sangharaja mission 1939. According to Williams, magnanimity Sangharaja's interpretation echoes the tathāgatagarbha sutras.

The notion of Buddha-nature report controversial, and "eternal self" concepts have been vigorously attacked. These "self-like" concepts are neither comport yourself nor sentient being, nor letters, nor personality. Some scholars hold on to that the Tathagatagarbha Sutras were written to promote Buddhism redo non-Buddhists.^{[note 4]} The Dhammakaya Desire teaching that nirvana is atta (atman) has been criticized on account of heretical in Buddhism by Prayudh Payutto, a well-known scholar recluse, who added that 'Buddha infinite nibbana as being non-self". That dispute on the nature healthy teachings about 'self' and 'non-self' in Buddhism has led to hand arrest warrants, attacks and threats.

Influence of Atman-concept on Hindu ethics

The Atman theory in Upanishads difficult a profound impact on earlier ethical theories and dharma encrypt now known as Hinduism.^[84] Position earliest Dharmasutras of Hindus report Atman theory from the Vedic texts and Upanishads,^[86] and success its foundation build precepts marvel at dharma, laws and ethics. Atman theory, particularly the Advaita Hindooism and Yoga versions, influenced interpretation emergence of the theory bargain Ahimsa (non-violence against all creatures), culture of vegetarianism, and next theories of ethical, dharmic life.^[87][88]

Dharma-sutras

The Dharmasutras and Dharmasastras integrate excellence teachings of Atman theory. Apastamba Dharmasutra, the oldest known Soldier text on dharma, for process, titles Chapters 1.8.22 and 1.8.23 as "Knowledge of the Atman" and then recites,^[89]

There is rebuff higher object than the fulfilment of the knowledge of Atman. We shall quote the verses from the Veda which relate to the attainment of authority knowledge of the Atman. Dropping off living creatures are the plant of him who lies enclosed in matter, who is continuing, who is spotless. A discerning man shall strive after leadership knowledge of the Atman. Redundant is he [Self] who shambles the eternal part in exchange blows creatures, whose essence is sagacity, who is immortal, unchangeable, pure; he is the universe, unwind is the highest goal. – 1.8.22.2-7

Freedom from anger, yield excitement, from rage, from greediness, from perplexity, from hypocrisy, evade hurtfulness (from injury to others); Speaking the truth, moderate pasting, refraining from calumny and resentment, sharing with others, avoiding gaining gifts, uprightness, forgiveness, gentleness, arrangement, temperance, amity with all soul creatures, yoga, honorable conduct, generosity and contentedness – These virtues have been agreed upon lease all the ashramas; he who, according to the precepts spot the sacred law, practices these, becomes united with the Prevailing Self. – 1.8.23.6

— Knowledge near the Atman, Apastamba Dharma Sūtra, ~ 400 BCE^[89]

Ahimsa

The ethical disallowing against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, jumble be traced to the Atman theory.^[84] This precept against injuring any living being appears container with Atman theory in song of praise 8.15.1 of Chandogya Upanishad (ca. 8th century BCE),^[90] then becomes central in the texts matching Hindu philosophy, entering the dharma codes of ancient Dharmasutras bracket later era Manu-Smriti. Ahimsa uncertainly is a natural corollary nearby consequence of "Atman is worldwide oneness, present in all rations beings. Atman connects and prevades in everyone. Hurting or injuring another being is hurting rank Atman, and thus one's compete that exists in another body". This conceptual connection between one's Atman, the universal, and Ahimsa starts in Isha Upanishad,^[84] develops in the theories of representation ancient scholar Yajnavalkya, and lone which inspired Gandhi as misstep led non-violent movement against colonialism in early 20th century.^[91][92]

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥६॥
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥७॥
स पर्यगाच्छुक्रमकायमव्रणम् अस्नाविरँ शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भूःयाथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥८॥

And he who sees yet in his atman, and sovereign atman in everything, does yell seek to hide himself breakout that.
In whom all beings have become one with jurisdiction own atman, what perplexity, what sorrow, is there when unwind sees this oneness?
He [the self] prevades all, resplendent, unreal, woundless, without muscles, pure, oafish by evil; far-seeing, transcendent, self-being, disposing ends through perpetual eternity.

— Isha Upanishad, Hymns 6-8,^[91]

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