[Advaita-l] Fwd: [advaitin] The Concept of Atman and Anatman in Hinduism

[V Subrahmanian]

---------- Forwarded message ---------
From: Ram Chandran <ramvchandran at gmail.com>
Date: Tue, 28 Sep 2021, 7:40 pm
Subject: [advaitin] The Concept of Atman and Anatman in Hinduism
To: <advaitin at googlegroups.com>



   - *Namaskar:*

*I am posting the article below, that I wrote for Kathopanishad weekly
   Virtual discussions for your comments.  The subject of this discussion is
   the very reason why Sankara's Advaita Philosophy is more appealing than
   other religious philosophies.  *

*with my warm regards,*
   *Ram Chandran*

   *The Concept of Atman and Anatman in Hinduism*

   *Ram Chandran*

   The earliest use of the word *Ātman* is found in the Rig Veda (RV
   X.97.11). The concept of atman proposed in the Rigveda is the basis for
   the development of different schools of philosophies of Hinduism.
   Liberation (Moksha) is the ultimate goal of the realization of one’s atman
   (the Brahman). The concept of the atman is central to all the six major
   schools of Hinduism (Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and
   Vedanta). Atman is also the major difference between Hinduism and Buddhism.
   Buddhism does not believe the concept of the individual soul. In Buddhism,
   Anātman (Sanskrit) or anattā (Pali) refers to the doctrine of "non-self."
   According to Buddhist theology that no unchanging, permanent SELF or spirit
   can ever be found in any phenomenon.  Shankara in Advaita Philosophy treats
   the phenomenal world as Maya. Advaita Vedanta views the phenomenal,
   experimental world as indescribable or Maya from the Ultimate Truth level
   (Paramarta Satya); but doesn’t consider it as indescribable from the
   Relative truth level (Vyavahara Satya). Only from transcendental, ultimate
   stand point, phenomenal world is indescribable.  It should be noted that
   the concept of Atman very much exists in Jainism. In fact, the whole
   philosophy of Jainism revolves around the concept of Atman and aims at
   liberation of the Atman from the cycle of birth and death. Jainism believes
   the Universe itself is eternal and powerful. While Hinduism and
   Buddhism  accept Karma philosophy, Jains describe Karma as particles that
   pollute the soul.

    As per Advaita Vedanta all that exists is Brahman. All animate and
   inanimate substances are Brahman from the Ultimate standpoint. Brahman is
   one without a second because nothing exists in addition to it. This merely
   implies that Brahman (ultimate truth) is inherent or immanent in the
   phenomenal world. In the world of day to day activities, ultimate truth is
   present. But we are not able to understand it till we get special knowledge
   to realize it. Thus the external world is not only indescribable or Maya,
   but it is a way for the ignorant people to reach the ultimate truth.
   Ultimate truth is immanent in the relative, phenomenal world. Only
through the
   relative, one can reach the ultimate. The distinction between them is
   only apparent. If the Ultimate truth is that what we see through the
   relative one, then the chaos will be restricted to the relative only.
   Brahman, including the one who realized Brahman will behave like a lotus
   leaf in the water. Though they both co-exist, water cannot malign the lotus
   leaf. The agonies that a person faces in life, is due to the presence of
   avidya. Brahman has no role in the difficulties that one faces in life.

    Those who have not realized the Brahman cannot understand phenomenal
   world as ‘Maya’. To them the phenomenal world is Real and exist by
   itself. They approve the existence and objectivity of external or
   phenomenal world. Living in and interaction with the phenomenal world
   gives them a kind of truth. The truth that the phenomenal world provides is
   also known as the relative truth. It is a step inferior to the ultimate or
   absolute truth, the world of the Brahman. But the phenomenal world enables
   the common man to get familiar with relative truth. Good. bad, sin, virtue,
   etc., exist at this relative plane. In the Ultimate truth these contrary
   characteristics are absent.  Sin and virtue are not present in the Brahman
   because supposition of any one of them, will lead the thinker to the other,
   opposite end, evoking the duality. All kinds of pluralities are absent in
   the ultimate truth. Thus Advaita Vedanta effectively resolves the puzzle by
   postulating two levels of existence for the Ultimate Truth. All of the
   inequalities and chaos that we see in the phenomenal world, around us,
   is relative in nature and we can overcome such difficulties by realizing
   the Brahman.

    The Atman and Anatman distinction is described in Bhagavad Gita Chapter
   9 through verses 4 and 5:

    *mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā*

   *mat-sthāni sarva-bhūtāni na chāhaṁ teṣhvavasthitaḥ (9.4)*

   This entire cosmic manifestation is pervaded by Me in My un-manifest
   form. All living beings dwell in Me, but I do not dwell in them.

   Sri Krishna says that He does not dwell in the living beings
   because  the infinite can’t be contained by the finite beings.  Just as an
   ocean throws up many waves, and these waves are a part of the ocean, but
   the ocean is much more than the sum total of the waves,  similarly too, the
   souls and Maya exist within the Atman but Atman is beyond Maya and the
   individual souls.




*na cha mat-sthāni bhūtāni paśhya me yogam aiśhwaram bhūta-bhṛin na cha
   bhūta-stho mamātmā bhūta-bhāvanaḥ*

    And yet, the living beings do not abide in Me. Behold the mystery of My
   divine personality! Consequently I am not influenced by them or by
   phenomenal world.

    Ramana Maharshi often used the analogy of a cinema screen. The contents
   of the screen keep changing but the screen itself doesn't change. The same
   way, You, the Self or the pure awareness doesn't change while the contents
   of the consciousness keep changing.

    Bhagavad Gita Verses 2.12, 2.13, 2.16, 2.17 and 2.19, 2.20 and 2.22
   provide the narration of Atman and Anatman. There was never a time when you
   or I did not exist, nor shall we ever cease to exist in the future. (2.12)
   The soul acquires another body after death. (2.13) The invisible Spirit is
   eternal. The visible physical body is transitory. (2.16) The Spirit
   pervades this entire universe and is indestructible. No one can destroy the
   imperishable Spirit. (2.17). The Spirit is neither born nor does it die at
   any time. It does not come into being, or cease to exist. It is unborn,
   eternal, permanent, and primeval. The Spirit is not destroyed when the body
   is destroyed. (2.19-20) Just as a person puts on new garments after
   discarding old ones, the living entity or the individual soul acquires a
   new body after casting away the old body." (2.22).  These verses are
   often recited while mourning the death of dear ones to console that the
   body only dies and not the soul!

   The question whether Nirvana is obliquely opposite to the concept of
   Brahman is often investigated by the scholars from Hinduism and Buddhism.
   There are similarities between Nirvana and Brahman which are quite
   convincing to those who agree to accept the logical reasoning because  both
   of them represent the ultimate realities.

    Nirvana is described in Samyutta Nikaya, one of the 5 major scriptures
   of Buddhism as: "the un-fabricated (unborn), the un-inclined, the truth,
   the subtle, the un-aging (eternal), the stable, the un-integrating, the
   un-manifest, the peaceful, the deathless, the sublime, the auspicious, the
   secure, the destruction of craving, the wonderful, the amazing, the
   un-ailing state, the un-afflicted, dispassion, purity, freedom, the
   un-adhesive, the island, the shelter, the asylum, the refuge, the
   destination.”  In Bhagavad Gita
   <http://eawc.evansville.edu/anthology/gita.htm>  chapter 2 Atman is
   described by the following: "The Atma is neither born nor does it die at
   any time, nor having been it will cease to exist again. It is unborn,
   eternal, permanent, and primeval. The Atman is not destroyed when the body
   is destroyed. This Atman cannot be cut, burned, wetted, or dried up. It is
   eternal, all pervading, unchanging, immovable, and primeval. The Atman is
   said to be un-manifested and unchanging."  Also in Gita Verse 12,3 it is
   stated that "the imperishable, the undefinable, the unmanifest, the
   omnipresent, the unthinkable, the unchanging, the immovable, and the
   eternal Brahman;". In addition, Hindu scriptures use "neti neti" (not this,
   not this) to say that Brahman is indescribable.

    Even though from the above, discussion, it appears that Nirvana and
   Brahman are quite similar but if we look at other references of Buddhist
   scriptures, the Brahman is considered as the origin or source of, but
   Nirvana is not. And Brahman can also assume attributes in the changing
   world or become God the Person or Consciousness, but Nirvana does not.
   Also, the aspirant can become or become one with the Brahman, but in
   Buddhism, one has to "unbecome" or let go of all that is impermanent, to
   realize Nirvana.  Also for Hindus, the Brahman in subtle terms is the
   reference to God with no name and form (Nirguna Brahman).  But then again,
   Buddhist and Hindu sources also discuss letting go of all that is
   impermanent. Philosophers are able to appreciate how and why the followers
   of any specific religious belief refuse to accept other religious beliefs
   even though all beliefs hope to reach the same unknown destination!




-- 
You received this message because you are subscribed to the Google Groups
"advaitin" group.
To unsubscribe from this group and stop receiving emails from it, send an
email to advaitin+unsubscribe at googlegroups.com.
To view this discussion on the web visit
https://groups.google.com/d/msgid/advaitin/CABEezgyHG_g78RxaPxOG9Ye%3Dj0LBYhiNdLOfU_OWCSTagMHsMw%40mail.gmail.com
<https://groups.google.com/d/msgid/advaitin/CABEezgyHG_g78RxaPxOG9Ye%3Dj0LBYhiNdLOfU_OWCSTagMHsMw%40mail.gmail.com?utm_medium=email&utm_source=footer>
.