Ātman (/ˈɑːtmən/) is a Sanskrit word that means inner self or soul. In Hindu philosophy, especially in the Vedanta school of Hinduism, Ātman is the first principle, the true self of an individual beyond identification with phenomena, the essence of an individual. In order to attain liberation (moksha), a human being must acquire self-knowledge (atma jnana), which is to realize that one's true self (Ātman) is identical with the transcendent self Brahman.
The six orthodox schools of Hinduism believe that there is Ātman (soul, self) in every being. This is a major point of difference with the Buddhist doctrine of Anatta which holds that there is no unchanging soul or self.
"Ātman" (Atma, आत्मा, आत्मन्) is a Sanskrit word which means "essence, breath, soul." It is derived from the Proto-Indo-European word *h₁eh₁tmṓ (a root meaning "breath" with only Germanic cognates: Dutch adem, Old High German atum "breath," Modern German atmen "to breathe" and Atem "respiration, breath", Old English eþian).
Ātman, sometimes spelled without a diacritic as atman in scholarly literature, means "real self" of the individual, "innermost essence", and soul. Atman, in Hinduism, is considered as eternal, imperishable, beyond time, "not the same as body or mind or consciousness, but is something beyond which permeates all these". Atman is a metaphysical and spiritual concept for the Hindus, often discussed in their scriptures with the concept of Brahman.
The earliest use of word "Ātman" in Indian texts is found in the Rig Veda (RV X.97.11). Yāska, the ancient Indian grammarian, commenting on this Rigvedic verse, accepts the following meanings of Ātman: the pervading principle, the organism in which other elements are united and the ultimate sentient principle.
Other hymns of Rig Veda where the 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.
Ātman is a central idea in all of the Upanishads, and "know your Ātman" is their thematic focus. These texts state that the core of every person's self is not the body, nor the mind, nor the ego, but "Ātman", which means "soul" or "self". Atman is the spiritual essence in all creatures, their real innermost essential being. It is eternal, it is the essence, it is ageless. Atman is that which one is at the deepest level of one's existence.
The Brihadaranyaka Upanishad describes Atman as that in which everything exists, which is of the highest value, which permeates everything, which is the essence of all, bliss and beyond description. In hymn 4.4.5, Brihadaranyaka Upanishad describes Atman as Brahman (universal absolute; supreme soul), and associates it with everything one is, everything one can be, one's free will, one's desire, what one does, what one doesn't do, the good in oneself, the bad in oneself.
That Atman (self, soul) is indeed Brahman. It [Ātman] is also identified with the intellect, the Manas (mind), and the vital breath, with the eyes and ears, with earth, water, air, and ākāśa (sky), with fire and with what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything — it is identified, as is well known, with this (what is perceived) and with that (what is inferred). As it [Ātman, self, soul] does and acts, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through good acts, and vicious through evil acts. Others, however, say, "The self is identified with desire alone. What it desires, so it resolves; what it resolves, so is its deed; and what deed it does, so it reaps.— Brihadaranyaka Upanishad 4.4.5, 9th century BCE
This theme of Ātman, that is soul and self of oneself, every person, every being is the same as Brahman, is extensively repeated in Brihadāranyaka Upanishad. The Upanishad asserts that this knowledge of "I am Brahman", and that there is no difference between "I" and "you", or "I" and "him" is a source of liberation, and not even gods can prevail over such a liberated man. For example, in hymn 1.4.10,
Brahman was this before; therefore it knew even the Ātma (soul, himself). I am Brahman, therefore it became all. And whoever among the gods had this enlightenment, also became That. It is the same with the sages, the same with men. Whoever knows the self as “I am Brahman,” becomes all this universe. Even the gods cannot prevail against him, for he becomes their Ātma. Now, if a man worships another god, thinking: “He is one and I am another,” he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish; how much more so when many are taken away? Therefore it is not pleasing to the gods that men should know this.— Brihadaranyaka Upanishad 1.4.10
Along with the Brihadāranyaka, all the earliest and middle Upanishads discuss Ātman as they build their theories to answer how man can achieve liberation, freedom and bliss. The Katha Upanishad, for example, explains Atman as immanent and transcendent innermost essence of each human being and living creature, that this is one, even though the external forms of living creatures manifest in different forms, for example, in hymns 2.2.9 and others, its states
As the one fire, after it has entered the world, though one, takes different forms according to whatever it burns,
so does the internal Ātman of all living beings, though one, takes a form according to whatever He enters and is outside all forms.— Katha Upanishad, 2.2.9
Katha Upanishad, in Book 1, hymns 3.3 to 3.4, describes the widely cited analogy of chariot for the relation of "Soul, Self" to body, mind and senses. Stephen Kaplan translates these hymns as, "Know the Self as the rider in a chariot, and the body as simply the chariot. Know the intellect as the charioteer, and the mind as the reins. The senses, they say are the horses, and sense objects are the paths around them". The Katha Upanishad then declares that "when the Self [Ātman] understands this and is unified, integrated with body, senses and mind, is virtuous, mindful and pure, he reaches bliss, freedom and liberation".
The Chandogya Upanishad explains Ātman as that which appears to be separate between two living beings but isn't, that essence and innermost, true, radiant self of all individuals which connects and unifies all. In hymn 4.10.1 through 4.10.3, for example, it explains it with example of rivers, some of which flow to the east and some to the west, but ultimately all merge into the ocean and become one. In the same way, the individual souls are pure being, states the Chandogya Upanishad; an individual soul is pure truth, and an individual soul is a manifestation of the ocean of one universal soul.
Ātman is a key topic of the Upanishads, but they express two distinct, somewhat divergent themes. Some teach that Brahman (highest reality; universal principle; being-consciousness-bliss) is identical with Ātman, while others teach that Ātman is part of Brahman but not identical to it. This ancient debate flowered into various dual and non-dual theories in Hinduism. The Brahmasutra by Badarayana (~100 BCE) synthesized and unified these somewhat conflicting theories, stating that Atman and Brahman are different in some respects, particularly during the state of ignorance, but at the deepest level and in the state of self-realization, Atman and Brahman are identical, non-different (advaita). This synthesis overcame the dualistic tradition of Samkhya-Yoga schools and realism-driven traditions of Nyaya-Vaiseshika schools, enabling it to become the foundation of Vedanta as Hinduism's enduring spiritual tradition.
All major orthodox schools of Hinduism –Nyaya, Vaisesika, Samkhya, Yoga, Mimamsa, and Vedanta– accept the foundational premise of the Vedas and Upanishads that "Ātman exists". Jainism too accepts this premise, though it has its own idea of what that means. In contrast, both Buddhism and the Charvakas deny that there is anything called "Ātman/soul/self".
Knowing Ātman, also referred to as self-knowledge, is one of the defining themes of all major orthodox schools of Hinduism, but they diverge on how. In Hinduism, self-knowledge is the knowledge and understanding of Atman, what it is, and what it is not. Hinduism considers Atman as distinct from the ever-evolving individual personality characterized with Ahamkara (ego, non-spiritual psychological I-ness Me-ness), habits, prejudices, desires, impulses, delusions, fads, behaviors, pleasures, sufferings and fears. Human personality and Ahamkara shift, evolve or change with time, state the schools of Hinduism; while, Atman doesn't. Atman, state these schools, is the unchanging, eternal, innermost radiant self that is unaffected by personality, unaffected by ego of oneself, unaffected by ego of others; Atman is that which is ever-free, never-bound, one that seeks, realizes and is the realized purpose, meaning, liberation in life. Puchalski states, "the ultimate goal of Hindu religious life is to transcend individually, to realize one's own true nature", the inner essence of oneself, which is divine and pure.
Philosophical schools such as Advaita (non-dualism) see the "spirit/soul/self" within each living entity as being fully identical with Brahman– the universal soul. The Advaita school believes that there is one soul that connects and exists in all living beings, regardless of their shapes or forms, and there is no distinction, no superior, no inferior, no separate devotee soul (Atman), no separate god soul (Brahman). The oneness unifies all beings, there is divine in every being, and that all existence is a single reality, state the Advaita Vedanta Hindus. In contrast, devotional sub-schools of Vedanta such as Dvaita (dualism) differentiate between the individual Atma in living beings, and the supreme Atma (Paramatma) as being separate.
Advaita Vedanta philosophy considers Atman as self-existent awareness, limitless and non-dual. To Advaitins, the Atman is the Brahman, the Brahman is the Atman, each self is non-different from the infinite. Atman is the universal principle, one eternal undifferentiated self-luminous consciousness, the truth asserts Advaita Hinduism. Human beings, in a state of unawareness of this universal self, see their "I-ness" as different than the being in others, then act out of impulse, fears, cravings, malice, division, confusion, anxiety, passions, and a sense of distinctiveness. To Advaitins, Atman-knowledge is the state of full awareness, liberation, and freedom that overcomes dualities at all levels, realizing the divine within oneself, the divine in others, and in all living beings; the non-dual oneness, that God is in everything, and everything is God. This identification of individual living beings/souls, or jiva-atmas, with the 'one Atman' is the non-dualistic Advaita Vedanta position.
The monist, non-dual conception of existence in Advaita Vedanta is not accepted by the dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the Atman of a supreme being as "Paramatman", and holds it to be different from individual Atman. Dvaita scholars assert that God is the ultimate, complete, perfect, but distinct soul, one that is separate from incomplete, imperfect jivas (individual souls). The Advaita sub-school believes that self-knowledge leads to liberation in this life, while the Dvaita sub-school believes that liberation is only possible in after-life as communion with God, and only through the grace of God (if not, then one's Atman is reborn). God created individual souls, state Dvaita Vedantins, but the individual soul never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God. The Dvaita school, therefore, in contrast to monistic position of Advaita, advocates a version of monotheism wherein Brahman is made synonymous with Vishnu (or Narayana), distinct from numerous individual Atmans. Dvaita school, states Graham Oppy, is not strict monotheism, as it does not deny existence of other gods and their respective Atman.
Ātman, in the ritualism-based Mīmāṃsā school of Hinduism, is an eternal, omnipresent, inherently active essence that is identified as I-consciousness. Unlike all other schools of Hinduism, Mimamsaka scholars considered ego and Atman as the same. Within Mimamsa school, there was divergence of beliefs. Kumārila, for example, believed that Atman is the object of I-consciousness, whereas Prabhakara believed that Atman is the subject of I-consciousness. Mimamsaka Hindus believed that what matters is virtuous actions and rituals completed with perfection, and it is this that creates merit and imprints knowledge on Atman, whether one is aware or not aware of Atman. Their foremost emphasis was formulation and understanding of laws/duties/virtuous life (dharma) and consequent perfect execution of kriyas (actions). The Upanishadic discussion of Atman, to them, was of secondary importance. While other schools disagreed and discarded the Atma theory of Mimamsa, they incorporated Mimamsa theories on ethics, self-discipline, action, and dharma as necessary in one's journey toward knowing one's Atman.
The Vaisheshika school of Hinduism, using its non-theistic theories of atomistic naturalism, posits that Ātman is one of the four eternal non-physical substances without attributes, the other three being kala (time), dik (space) and manas (mind). Time and space, stated Vaiśeṣika scholars, are eka (one), nitya (eternal) and vibhu (all pervading). Time and space are indivisible reality, but human mind prefers to divide them to comprehend past, present, future, relative place of other substances and beings, direction and its own coordinates in the universe. In contrast to these characteristics of time and space, Vaiśeṣika scholars considered Ātman to be many, eternal, independent and spiritual substances that cannot be reduced or inferred from other three non-physical and five physical dravya (substances). Mind and sensory organs are instruments, while consciousness is the domain of "atman, soul, self".
The knowledge of Ātman, to Vaiśeṣika Hindus, is another knowledge without any "bliss" or "consciousness" moksha state that Vedanta and Yoga school describe.
Early atheistic Nyaya scholars, and later theistic Nyaya scholars, both made substantial contributions to the systematic study of Ātman. They posited that even though "self/soul" is intimately related to the knower, it can still be the subject of knowledge. John Plott states that the Nyaya scholars developed a theory of negation that far exceeds Hegel's theory of negation, while their epistemological theories refined to "know the knower" at least equals Aristotle's sophistication. Nyaya methodology influenced all major schools of Hinduism.
The Nyaya scholars defined Ātman as an imperceptible substance that is the substrate of human consciousness, manifesting itself with or without qualities such as desires, feelings, perception, knowledge, understanding, errors, insights, sufferings, bliss, and others. Nyaya school not only developed its theory of Atman, it contributed to Hindu philosophy in a number of ways. To the Hindu theory of Ātman, the contributions of Nyaya scholars were twofold. One, they went beyond holding it as "self evident" and offered rational proofs, consistent with their epistemology, in their debates with Buddhists, that "Atman exists". Second, they developed theories on what "Atman is and is not". As proofs for the proposition "self/soul exists", for example, Nyaya scholars argued that personal recollections and memories of the form "I did this so many years ago" implicitly presume that there is a self that is substantial, continuing, unchanged, and existent.
Nyayasutra, a 2nd-century CE foundational text of Nyaya school of Hinduism, states that the soul is a proper object of human knowledge. It also states that soul is a real substance that can be inferred from certain signs, objectively perceivable attributes. For example, in book 1, chapter 1, verses 9 and 10, Nyayasutra states
Ātman, body, senses, objects of senses, intellect, mind, activity, error, pretyabhava (after life), fruit, suffering and bliss are the objects of right knowledge.
Desire, aversion, effort, happiness, suffering and cognition are the Linga (लिङ्ग, mark, sign) of the Ātman.— Nyaya Sutra, I.1.9-10
In book 2, chapter 1, verses 1 to 23, Nyayasutras text posits that the sensory act of looking is different than perception and cognition, that perception and knowledge arise from the seekings and actions of Ātman (soul). Naiyayikas emphasize that Ātman has qualities, but is different than its qualities. For example, desire is one of many quality of Ātman in Nyaya school, but they state that Ātman need not always have desire, and in the state of liberation, for instance, Atman is without desire. Atman is the object, and the conventional "I, me" is one of its subjects, to Nyaya school.
The concept of Ātman in Samkhya, the oldest school of Hinduism, is quite similar to one in Advaita Vedanta school. Both Samkhya and Advaita consider the ego (asmita, ahamkara) rather than the Ātman to be the cause of pleasure and pain. They both consider Ātman as self, soul that is innermost essence of any individual being. Further, they both consider self-knowledge as the means of liberation, freedom and bliss. The difference between Samkhya and Advaita is that Samkhya holds there are as many Atmans as there are beings, each distinct reality unto itself, and self-knowledge a state of Ipseity. In contrast, the monism theme of Advaita holds that there is one soul, and that the self of all beings are connected and unified with Brahman. The essence and spirit of everything is related to each self, asserts Advaita Vedanta, and each Atman is related to the essence and spirit of everything; all is one; self is Brahman and Brahman is self. Samkhya asserts that each being's Atman is unique and different.
The Yogasutra of Patanjali, the foundational text of Yoga school of Hinduism, mentions Atma in multiple verses, and particularly in its last book, where Samadhi is described as the path to self-knowledge and kaivalya. Some earlier mentions of Atman in Yogasutra include verse 2.5, where evidence of ignorance includes "confusing what is not Atman as Atman".
Avidya (अविद्या, ignorance) is regarding the transient as eternal, the impure as pure, the pain-giving as joy-giving, and the non-Atman as Atman.— Yogasutra 2.5
In verses 2.19-2.20, Yogasutra declares that pure ideas are the domain of the soul, the perceivable universe exists to enlighten the soul, but while the soul is pure, it may be deceived by complexities of perception or its intellect. These verses also set the purpose of all experience as a means to self-knowledge.
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः
तदर्थ एव दृश्यस्यात्मा
The seer (soul) is the absolute knower. Though pure, modifications are witnessed by him by coloring of intellect.
The spectacle exists only to serve the purpose of the Atman.— Yogasutra 2.19 - 2.20
In Book 4, Yogasutra states spiritual liberation as the stage where the yogin achieves distinguishing self-knowledge, he no longer confuses his mind as his soul, the mind is no longer affected by afflictions or worries of any kind, ignorance vanishes, and "pure consciousness settles in its own pure nature".
The Yoga school is similar to the Samkhya school in its conceptual foundations of Ātman. It is the self that is discovered and realized in the Kaivalya state, in both schools. Like Samkhya, this is not a single universal Ātman. It is one of the many individual selves where each "pure consciousness settles in its own pure nature", as a unique distinct soul/self. However, Yoga school's methodology was widely influential on other schools of Hindu philosophy. Vedanta monism, for example, adopted Yoga as a means to reach Jivanmukti – self-realization in this life – as conceptualized in Advaita Vedanta.
The Atman theory in Upanishads had a profound impact on ancient ethical theories and dharma traditions now known as Hinduism. The earliest Dharmasutras of Hindus recite Atman theory from the Vedic texts and Upanishads, and on its foundation build precepts of dharma, laws and ethics. Atman theory, particularly the Advaita Vedanta and Yoga versions, influenced the emergence of the theory of Ahimsa (non-violence against all creatures), culture of vegetarianism, and other theories of ethical, dharmic life.
The Dharmasutras and Dharmasastras integrate the teachings of Atman theory. Apastamba Dharmasutra, the oldest known Indian text on dharma, for example, titles Chapters 1.8.22 and 1.8.23 as "Knowledge of the Atman" and then recites,
There is no higher object than the attainment of the knowledge of Atman. We shall quote the verses from the Veda which refer to the attainment of the knowledge of the Atman. All living creatures are the dwelling of him who lies enveloped in matter, who is immortal, who is spotless. A wise man shall strive after the knowledge of the Atman. It is he [Self] who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, pure; he is the universe, he is the highest goal. – 22.214.171.124-7
Freedom from anger, from excitement, from rage, from greed, from perplexity, from hypocrisy, from hurtfulness (from injury to others); Speaking the truth, moderate eating, refraining from calumny and envy, sharing with others, avoiding accepting gifts, uprightness, forgiveness, gentleness, tranquility, temperance, amity with all living creatures, yoga, honorable conduct, benevolence and contentedness – These virtues have been agreed upon for all the ashramas; he who, according to the precepts of the sacred law, practices these, becomes united with the Universal Self. – 126.96.36.199
The ethical prohibition against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, can be traced to the Atman theory. This precept against injuring any living being appears together with Atman theory in hymn 8.15.1 of Chandogya Upanishad (ca. 8th century BCE), then becomes central in the texts of Hindu philosophy, entering the dharma codes of ancient Dharmasutras and later era Manu-Smriti. Ahimsa theory is a natural corollary and consequence of "Atman is universal oneness, present in all living beings. Atman connects and prevades in everyone. Hurting or injuring another being is hurting the Atman, and thus one's self that exists in another body". This conceptual connection between one's Atman, the universal, and Ahimsa starts in Isha Upanishad, develops in the theories of the ancient scholar Yajnavalkya, and one which inspired Gandhi as he led non-violent movement against colonialism in early 20th century.
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 everything in his atman, and his atman in everything, does not seek to hide himself from that.
In whom all beings have become one with his own atman, what perplexity, what sorrow, is there when he sees this oneness?
He [the self] prevades all, resplendent, bodiless, woundless, without muscles, pure, untouched by evil; far-seeing, transcendent, self-being, disposing ends through perpetual ages.— Isha Upanishad, Hymns 6-8,
Buddhists do not believe that at the core of all human beings and living creatures, there is any "eternal, essential and absolute something called a soul, self or atman". Buddhists reject the concept and all doctrines associated with atman, call atman as illusion (maya), asserting instead the theory of "no-self" and "no-soul". Buddhism, from its earliest days, has denied the existence of the "self, soul" in its core philosophical and ontological texts. In its soteriological themes, Buddhism has defined nirvana as that blissful state when a person realizes that he or she has "no self, no soul".
Hindus believe in Atman. They hold that at the core of all human beings and living creatures, there is "eternal, innermost essential and absolute something called a soul, self that is atman." Within the diverse schools of Hinduism, there are differences of opinion on whether souls are distinct, whether a supreme soul or god exists, whether the nature of Atman is dual or non-dual, how to reach moksha– the knowledge of self that liberates one to blissful content state of existence, and whether moksha is achievable in this life (Advaita Vedanta, Yoga) or is achievable only in after-life (Dvaita Vedanta, Nyaya). However, despite these diversity of ideas and paths in different schools of Hinduism, unlike Buddhism, the foundation premise of Hinduism is that "soul/self exists", and there is bliss in seeking self, knowing self, and self-realization.
While the Upanishads recognized many things as being not-Self, they felt that a real, true Self could be found. They held that when it was found, and known to be identical to Brahman, the basis of everything, this would bring liberation. In the Buddhist Suttas, though, literally everything is seen is non-Self, even Nirvana. When this is known, then liberation – Nirvana – is attained by total non-attachment. Thus both the Upanishads and the Buddhist Suttas see many things as not-Self, but the Suttas apply it, indeed non-Self, to everything.— Peter Harvey, An Introduction to Buddhism: Teachings, History and Practices
Buddhist texts chronologically placed in the 1st millennium of common era, such as the Mahayana tradition's Tathāgatagarbha sūtras suggest self-like concepts, variously called Tathagatagarbha or Buddha nature. These have been controversial idea in Buddhism, and "eternal self" concepts have been generally rejected. In modern era studies, scholars such as Wayman and Wayman state that these "self-like" concepts are neither self nor sentient being, nor soul, nor personality. Some scholars posit that the Tathagatagarbha Sutras were written to promote Buddhism to non-Buddhists.
In Theravada tradition, the Dhammakaya Movement in Thailand teaches that it is erroneous to subsume nirvana under the rubric of anatta (non-self); instead, nirvana is taught to be the "true self" or dhammakaya. Similar interpretations have been put forth by the then Thai Sangharaja in 1939. According to Williams, the Sangharaja's interpretation echoes the tathāgatagarbha sutras. The Dhammakaya Movement teaching that nirvana is atta (atman) in 1999, has been criticized as heretical in Buddhism by Ven. Payutto, a well-known scholar monk, who added that 'Buddha taught nibbana as being non-self". This dispute on the nature of teachings about 'self' and 'non-self' in Buddhism has led to arrest warrants, attacks and threats.
According to Johannes Bronkhorst, a professor of Indology specializing in early Buddhism and Hinduism, while there may be ambivalence on the existence or non-existence of self in early Buddhist literature, it is clear from these texts that seeking self-knowledge is not the Buddhist path for liberation, and turning away from self-knowledge is.
The Atman concept and its discussions in Hindu philosophy, parallel with psuchê (soul) and its discussion in ancient Greek philosophy. Eliade notes that there is a capital difference, with schools of Hinduism asserting that liberation of Atman implies "self-knowledge" and "bliss". Similarly, self-knowledge conceptual theme of Hinduism (Atman jnana) parallels the "know thyself" conceptual theme of Greek philosophy. Max Müller summarized it thus,
There is not what could be called a philosophical system in these Upanishads. They are, in the true sense of the word, guesses at truth, frequently contradicting each other, yet all tending in one direction. The key-note of the old Upanishads is "know thyself," but with a much deeper meaning than that of the γνῶθι σεαυτόν of the Delphic Oracle. The "know thyself" of the Upanishads means, know thy true self, that which underlines thine Ego, and find it and know it in the highest, the eternal Self, the One without a second, which underlies the whole world.
Abhinavagupta (c. 950 – 1016 AD) was a philosopher, mystic and aesthetician from Kashmir. He was also considered an influential musician, poet, dramatist, exegete, theologian, and logician – a polymathic personality who exercised strong influences on Indian culture.He was born in Kashmir in a family of scholars and mystics and studied all the schools of philosophy and art of his time under the guidance of as many as fifteen (or more) teachers and gurus. In his long life he completed over 35 works, the largest and most famous of which is Tantrāloka, an encyclopedic treatise on all the philosophical and practical aspects of Kaula and Trika (known today as Kashmir Shaivism). Another one of his very important contributions was in the field of philosophy of aesthetics with his famous Abhinavabhāratī commentary of Nāṭyaśāstra of Bharata Muni.Ancient philosophy
This page lists some links to ancient philosophy. In Western philosophy, the spread of Christianity in the Roman Empire marked the ending of Hellenistic philosophy and ushered in the beginnings of Medieval philosophy, whereas in Eastern philosophy, the spread of Islam through the Arab Empire marked the end of Old Iranian philosophy and ushered in the beginnings of early Islamic philosophy.Chinese philosophy
Chinese philosophy originates in the Spring and Autumn period and Warring States period, during a period known as the "Hundred Schools of Thought", which was characterized by significant intellectual and cultural developments. Although much of Chinese philosophy begins in the Warring States period, elements of Chinese philosophy have existed for several thousand years; some can be found in the Yi Jing (the Book of Changes), an ancient compendium of divination, which dates back to at least 672 BCE. It was during the Warring States era that what Sima Tan termed the major philosophical schools of China: Confucianism, Legalism, and Taoism, arose, along with philosophies that later fell into obscurity, like Agriculturalism, Mohism, Chinese Naturalism, and the Logicians.Dharmakirti
Dharmakīrti (fl. c. 6th or 7th century) was an influential Indian Buddhist philosopher who worked at Nālandā. He was one of the key scholars of epistemology (pramana) in Buddhist philosophy, and is associated with the Yogācāra and Sautrāntika schools. He was also one of the primary theorists of Buddhist atomism. His works influenced the scholars of Mīmāṃsā, Nyaya and Shaivism schools of Hindu philosophy as well as scholars of Jainism.Dharmakīrti's Pramāṇavārttika, his largest and most important work, was very influential in India and Tibet as a central text on pramana ('valid knowledge instruments') and was widely commented on by various Indian and Tibetan scholars. His texts remain part of studies in the monasteries of Tibetan Buddhism.Dignāga
Dignāga (a.k.a. Diṅnāga, c. 480 – c. 540 CE) was an Indian Buddhist scholar and one of the Buddhist founders of Indian logic (hetu vidyā). Dignāga's work laid the groundwork for the development of deductive logic in India and created the first system of Buddhist logic and epistemology (Pramana).According to Georges B Dreyfus, his philosophical school brought about an Indian "epistemological turn" and became the "standard formulation of Buddhist logic and epistemology in India and Tibet." Dignāga's thought influenced later Buddhist philosophers like Dharmakirti and also Hindu thinkers of the Nyaya school. Dignāga's epistemology accepted only "perception" (pratyaksa) and "inference" (anumāṇa) are valid instruments of knowledge and introduced the widely influential theory of "exclusion" (apoha) to explain linguistic meaning. His work on language, inferential reasoning and perception were also widely influential among later Indian philosophers. According to Richard P. Hayes "some familiarity with Dinnaga's arguments and conclusions is indispensable for anyone who wishes to understand the historical development of Indian thought."Dignāga was born in Simhavakta near Kanchipuram and very little is known of his early years, except that he took as his spiritual preceptor Nagadatta of the Pudgalavada school before being expelled and becoming a student of Vasubandhu.Divine soul (disambiguation)
Divine soul in kabbalah is the source of good inclination and Godly desires.
Divine soul may also refer to:
Ātman (Hinduism), inner self or soul
Ātman (Buddhism), the concept of self
Jīva (Jainism), a philosophical term to identify the soul
Divine soul, concept in Sufi cosmologyGuanxi
Guanxi (Chinese: 關係) defines the rudimentary dynamic in personalized social networks of power (which can be best described as the relationships individuals cultivate with other individuals) and is a crucial system of beliefs in Chinese culture. In Western media, the pinyin romanization of this Chinese word is becoming more widely used instead of the two common translations of it—"connections" and "relationships"—as neither of those terms sufficiently reflects the wide cultural implications that guanxi describes.Guanxi plays a fundamental role within the Confucian doctrine, which sees the individual as part of a community and a set of family, hierarchical and friendly relationships. In particular, there is a focus on tacit mutual commitments, reciprocity, and trust, which are the grounds of guanxi and guanxi networks.Guanxi also has a major influence on the management of businesses based in Mainland China, and businesses owned by Overseas Chinese in Southeast Asia (the latter is known as the bamboo network).Closely related concepts include that of ganqing, a measure which reflects the depth of feeling within an interpersonal relationship, renqing (人情 rénqíng/jen-ch'ing), the moral obligation to maintain a relationship, and the idea of "face" (面子, miànzi/mien-tzu), which refers to social status, propriety, prestige, or a combination of all three. Other related concepts include wu-lune, which supports the idea of a long term, developing relationship between a business and its client, and yi-ren and ren, which respectively support reciprocity and empathy.Indian philosophy
Indian philosophy refers to ancient philosophical traditions of the Indian subcontinent. The principal schools are classified as either orthodox or heterodox – āstika or nāstika – depending on one of three alternate criteria: whether it believes the Vedas as a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.There are six major schools of orthodox Indian Hindu philosophy—Nyaya, Vaisheshika, Samkhya, Yoga, Mīmāṃsā and Vedanta, and five major heterodox schools—Jain, Buddhist, Ajivika, Ajñana, and Cārvāka. However, there are other methods of classification; Vidyaranya for instance identifies sixteen schools of Indian philosophy by including those that belong to the Śaiva and Raseśvara traditions.The main schools of Indian philosophy were formalised chiefly between 1000 BCE to the early centuries of the Common Era. Competition and integration between the various schools was intense during their formative years, especially between 800 BCE and 200 CE. Some schools like Jainism, Buddhism, Yoga, Śaiva and Vedanta survived, but others, like Ajñana, Charvaka and Ājīvika did not.
Ancient and medieval era texts of Indian philosophies include extensive discussions on Ontology (metaphysics, Brahman-Atman, Sunyata-Anatta), reliable means of knowledge (epistemology, Pramanas), value system (axiology) and other topics.Japanese philosophy
Japanese philosophy has historically been a fusion of both indigenous Shinto and continental religions, such as Buddhism and Confucianism. Formerly heavily influenced by both Chinese philosophy and Indian philosophy, as with Mitogaku and Zen, much modern Japanese philosophy is now also influenced by Western philosophy.Jiva
In Hinduism and Jainism, a jiva (Sanskrit: जीव, jīva, alternative spelling jiwa; Hindi: जीव, jīv, alternative spelling jeev) is a living being, or any entity imbued with a life force.In Jainism, jiva is the immortal essence or soul of a living organism (human, animal, fish or plant etc.) which survives physical death. The concept of Ajiva in Jainism means "not soul", and represents matter (including body), time, space, non-motion and motion. In Jainism, a Jiva is either samsari (mundane, caught in cycle of rebirths) or mukta (liberated).The concept of jiva in Jainism is similar to atman in Hinduism. However, some Hindu traditions differentiate between the two concepts, with jiva considered as individual self, while atman as that which is universal unchanging self that is present in all living beings and everything else as the metaphysical Brahman. The latter is sometimes referred to as jiva-atman (a soul in a living body).The word itself originates from the Sanskrit jivás, with the root jīv- "to live". It has the same Indo-European root as the Latin word vivus, meaning "alive".Korean philosophy
Korean philosophy focused on a totality of world view. Some aspects of Shamanism, Buddhism, and Neo-Confucianism were integrated into Korean philosophy. Traditional Korean thought has been influenced by a number of religious and philosophical thought-systems over the years. As the main influences on life in Korea, often Korean Shamanism, Taoism, Buddhism, Confucianism and Silhak movements have shaped Korean life and thought.Kshetrajna
Kshetrajna (Devnagari: क्षेत्रज्ञ) means the One who knows of the body, soul, spirituality, conscious principle in the corporeal frame. In the thirteenth chapter of the Bhagavad Gita, Krishna explains the distinction between the Kshetra (known) and the Kshetrajna (knower).Nagarjuna
Nāgārjuna (c. 150 – c. 250 CE) is widely considered one of the most important Buddhist philosophers. Along with his disciple Āryadeva, he is considered to be the founder of the Madhyamaka school of Mahāyāna Buddhism. Nāgārjuna is also credited with developing the philosophy of the Prajñāpāramitā sūtras and, in some sources, with having revealed these scriptures in the world, having recovered them from the nāgas (water spirits often depicted in the form of serpent-like humans). Furthermore, he is traditionally supposed to have written several treatises on rasayana as well as serving a term as the head of Nālandā.Para Brahman
Para Brahman (Sanskrit:परब्रह्मन्) (IAST: Para Brahman) is the "Highest Brahman" that which is beyond all descriptions and conceptualisations. It is described in Hindu texts as the formless (in the sense that it is devoid of Maya) spirit (soul) that eternally pervades everything, everywhere in the universe and whatever is beyond.Hindus conceptualize the Para Brahman in diverse ways. In the Advaita Vedanta tradition, Nirguna Brahman (Brahman without qualities) is Para Brahman. In other Vedanta traditions, it is Saguna Brahman (Brahman with qualities). In Vaishnavism, Shaivism and Shaktism, Adi Narayana, Parama Shiva and Adi Shakti respectively are Para Brahman.Vasubandhu
Vasubandhu (Sanskrit; traditional Chinese: 世親; ; pinyin: Shìqīn; Wylie: dbyig gnyen) (fl. 4th to 5th century CE) was an influential Buddhist monk and scholar from Gandhara. He was a philosopher who wrote commentary on the Abhidharma, from the perspectives of the Sarvastivada and Sautrāntika schools. After his conversion to Mahayana Buddhism, along with his half-brother, Asanga, he was also one of the main founders of the Yogacara school .
Vasubandhu's Abhidharmakośakārikā ("Commentary on the Treasury of the Abhidharma") is widely used in Tibetan and East Asian Buddhism, as the major source for non-Mahayana Abhidharma philosophy. His philosophical verse works set forth the standard for the Indian Yogacara metaphysics of "appearance only" (vijñapti-mātra), which has been described as a form of "epistemological idealism", phenomenology and close to Immanuel Kant's transcendental idealism. Apart from this, he wrote several commentaries, works on logic, argumentation and devotional poetry.
Vasubandhu is one of the most influential thinkers in the Indian Buddhist philosophical tradition. In Jōdo Shinshū, he is considered the Second Patriarch; in Chan Buddhism, he is the 21st Patriarch.Vibodha
Vibodha basically refers to understanding, sudden awakening and the unfolding of the faculties in carrying out an object; it refers to seeking after end, and to enlightenment. Vibodha is one of the 33 relatively transient emotions listed by Bharata.Xiong Shili
Xiong Shili (Chinese: 熊十力; pinyin: Xióng Shílì; Wade–Giles: Hsiung Shihli, 1885 – May 23, 1968) was a modern Chinese philosopher whose major work A New Treatise on Vijñaptimātra (新唯識論, Xin Weishi Lun) is a Confucian critique of the Buddhist Vijñapti-mātra "consciousness-only" theory popularized in China by the Tang-dynasty pilgrim Xuanzang.
Xiong is widely regarded as the thinker who laid down the basis for the revival of Confucianism during the twentieth century, and the main voice in contemporary Chinese philosophy who called for a revival of the Confucian dao. He felt it could provide a guide for the country during its tumultuous period following the May Fourth Movement in 1919. He felt that national survival was predicated on a sense of community, which in turn could only come from trusting commitments from the people involved. He believed that the most urgent task for the educated elite in China was to raise the cultural awareness and sensitivity of the people that the clash between the West and China was not solely a clash of economic strength and military might, but also a conflict between basic human values. While he led a fairly secluded life throughout his career as a teacher and his association with the academic community did not begin until he was in his late thirties, his views have influenced scholars to this day.Zhiyi
Zhiyi (Chinese: 智顗; pinyin: Zhìyǐ; Wade–Giles: Chih-i; Japanese pronunciation: Chigi; Korean: 지의; Vietnamese: Trí Nghĩ) (538–597 CE) is traditionally listed as the fourth patriarch, but is generally considered the founder of the Tiantai tradition of Buddhism in China. His standard title was Śramaṇa Zhiyi (Ch. 沙門智顗), linking him to the broad tradition of Indian asceticism. Zhiyi is famous for being the first in the history of Chinese Buddhism to elaborate a complete, critical and systematic classification of the Buddhist teachings. He is also regarded as the first major figure to make a significant break from the Indian tradition, to form an indigenous Chinese system.