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Buddhalainen k盲site 'Atman'

Atman, its essence in Mahayana, is one of the six acintyas according to Asanga. It discusses the self and its incomprehensible aspects ^[1].

The Buddha and early Buddhists viewed Atman as a mistaken concept of permanence regarding the soul or self, a term from Indian philosophy ^[2].

Hindu k盲site 'Atman'

Atman, the Finnish concept representing the "Atman" (or: "Atman") in Hinduism, is frequently described as the eternal self or soul ^[3]. This true self transcends the physical body and embodies individual identity ^[4]. It's a focal point in spiritual offerings and rituals, considered the embodiment of the Divine ^[5]. This self is also the essence of individual consciousness ^[6]. Purified before mantra practices ^[7], it seeks unity with the divine ^[8]. The self is eternal and unchanging, free from duality ^[9]. The individual self is a part of the greater Brahman ^[10].

The soul departs the body at death, carrying mind and intelligence ^[11]. It is also the essence beyond physical and mental identities ^[12]. This peaceful essence represents the core of existence ^[13]. Rama identified it as the ultimate reality pervading all ^[14]. The individual soul is distinct from the body and mind, eternal and unchanging ^[15]. In philosophy, the self is non-dual Brahman ^[16]. It is beyond the transformations of the physical world ^[17]. Identified with Brahman, it exists in everything ^[18]. The self is crucial to understanding the relationship between individual existence and universal reality ^[19]. It is eternal and distinct from the physical body .

Brahma embodies the unchanging Self in creation . It's eternal and beyond the physical realm . Connected to universal consciousness, often equated with Brahman . It is meditated upon and merged with Shiva . Practices like Nyasa aim to unite it with Shiva . The universal spirit created the universe and is the supreme lord . The self is denoted by the first five names, signifying aspects other than ultimate reality . Practices connect with the higher self .

It is the essence of life, protected and revered . The Supreme Soul is often associated with Lord Vishnu . Sages were established in the inner selves . The ultimate reality in individual existence is revered in spiritual teachings . It's the dearest kinsman for achieving Dharma, Artha, Kama, and Moksha . Brahma perceives the inner self during meditation . It is the eleventh aspect of the divine in the Rudras .

Yoga invokes the Universal Soul, representing collective consciousness . The eternal self remains unchanged, independent of material existence . The Soul is changeless and self-existent, distinct from the changing body . It is a focus of spiritual inquiry and realization . It is realized when the mind transcends the three states . The true essence of an individual contrasts with the physical body . The inner self is distinct from the body and mind, embodying pure consciousness .

In philosophical discourse, it is contrasted with the physical body ^[20]. It is central to personal identity and morality ^[21]. It is one with the universal soul, Brahman, but experiences separateness due to Maya ^[22]. It is eternal and part of the universal Atman ^[23]. It is ultimately identical to Parameshvara ^[24]. The self is identical to Brahman according to Vedanta ^[25]. It plays a role in creation and individual existence ^[26]. Through pure actions, it can lead to complete Release ^[27]. It is the highest state of existence and consciousness ^[28].

It is eternal and the essence of consciousness . It is impervious to physical and mental limitations . The true self is beyond the physical body . It is associated with knowledge and meditation . The self is the physical body of Shiva and crucial for living beings .

In Natyashastra, it refers to Rama as the essence of all beings .

In Kavya, it is contrasted with what is not the self ^[29].

In Yoga, it's the Reality distinguished from non-Atman ^[30]. It shines forth, free from gunas ^[31]. In Vedanta, it is the innermost Self, part of the greater Reality ^[32]. It is pure and eternal, with which the mind becomes one ^[33]. The independent self is fundamentally different from the gunas ^[34]. Our real nature is eternally free, "One without a second" ^[35]. It's present in the inner shrine of the body ^[36]. It represents the universal soul ^[37]. The inner true self is the ultimate reality ^[38]. It becomes sentient through contact with the body .

In Ayurveda, it plays a role in consciousness development ^[39]. It is eternal and conscious ^[40].

In Vyakarana, it signifies the soul's journey . It is associated with Brahman, indicating oneness .

In Vedanta, it is the origin of all things ^[41]. It is the individual soul, part of the eternal Brahman ^[42]. It is the changeless and eternal essence ^[43]. It describes Brahman as the self of all ^[44]. It is hard to comprehend without mental focus ^[45]. It is beyond Samsara ^[46]. It is the essence of an individual, ultimately Brahman ^[47]. It is believed to be identical with Brahman upon realization ^[48]. It represents the non-dual essence of Brahman within all forms ^[49]. It identifies with the higher truth ^[50]. It remains unchanged and consistent ^[51]. It is the ultimate reality, not to be confused with individual souls ^[52]. It manifests the diversity of entities ^[53]. It is ultimately non-different from the One Absolute Self ^[54].

It is the Supreme Reality, eternal and non-dual ^[55]. It is associated with states of consciousness ^[56]. It is the substratum of all ideas ^[57]. It is unborn and not subject to experiences ^[58]. It is non-dual, emphasizing the illusory nature of experiences ^[59]. It is the ultimate reality in one鈥檚 being ^[60]. It remains unchanged and unique ^[61]. It is beyond expression, representing peace and effulgence ^[62]. It is within and without, characterized as unborn ^[63]. It is identified with Turiya ^[64]. It is the indivisible essence underlying perceived objects ^[65]. It is the Supreme Self, similar to Akasha ^[66]. It is the cause of the universe, aligning with Prajna ^[67]. It is the innermost Self, considered pure and unaffected by evils ^[68]. It permeates all existence, encased by the five sheaths ^[69]. It is eternal, unborn, and non-dual ^[70]. Yogis perceive it in relation to the mind ^[71]. It is distinct from the body and experiences ^[72]. It is the Embodiment of Knowledge ^[73]. It is beyond the five sheaths ^[74].

It is the Supreme Reality to focus on ^[75]. It should be identified with, contrasting with non-Self elements ^[76]. It is the essence of individuality, constant despite transience ^[77]. It is birthless, eternal, and undecaying ^[78]. It is equated with the essence of the universe ^[79]. It is self-cognised ^[80]. External desires must be transcended to realize it ^[81]. It has no bondage or liberation imposed upon it ^[82]. It is one's ultimate wealth and power ^[83]. It is the source of bliss and infinite majesty ^[84]. The Knower is not affected by physical conditions ^[85]. It represents ultimate reality and truth ^[86]. It is equated with Brahman ^[87]. It is the individual self, often the true essence ^[88]. It remains unattached and unaffected ^[89]. It is already pure and perfect, obscured by ignorance ^[90]. It manifests when correct knowledge is present ^[91]. It is the Reality and Embodiment of Bliss, unaffected by destruction ^[92]. It is the One without a second ^[93]. It is the Self, unaffected even when limbs are lost ^[94]. It is beyond the material and subtle sheaths ^[95]. It is distinct from the gross and subtle universes ^[96]. It is realized through reflection ^[97]. It transcends all changes ^[98]. It is beyond physical existence ^[99]. It transcends the three bodies ^[100]. It is a reflection of a greater universal spirit ^[101]. It represents individual consciousness ^[102]. It represents pure consciousness and ultimate reality ^[103]. It is not influenced by actions or Karma ^[104]. It manifests its pure essence once nescience is removed ^[105]. It remains unchanged despite Maya ^[106]. It is distinct from the unreal ^[107].

It is realized through knowledge ^[108]. It represents pure consciousness and oneness ^[109]. One should understand and protect it ^[110]. It is veiled by ignorance ^[111]. It is identified with Brahman ^[112]. It controls the mind ^[113]. It embodies the highest reality ^[114]. It is recognized as Brahman ^[115]. It can become one with Brahman ^[116]. It cannot be attained without certain aids ^[117]. It is distinct from the physical body ^[118]. It is the true object of desire once knowledge is gained ^[119]. It is eternal and one with the universal spirit ^[120]. It embodies intelligence ^[121]. It is the true essence of a person ^[122]. It is untainted and embodies all intelligence ^[123]. It is eternal and transcendent ^[124]. It transcends physical existence and is related to Brahman ^[125]. It is the perceiver and enjoyer of objects ^[126]. It embodies a duality of attributes ^[127]. It is the highest purusha, from which Prana is born ^[128]. It is central to spiritual enlightenment ^[129]. It is distinct from the physical body ^[130]. It is central to meditation and understanding one's nature ^[131].

It acts through prana and is essential for the body ^[132]. It is the eternal essence and ultimate reality . It is recognized as 'aham', embodying self-luminosity . It is discussed in relation to knowledge and experience . It is the receptacle of all experiences ^[133]. It is universal and immortal ^[134]. It leads to enlightenment ^[135]. It is the root of existence ^[136].

It is the support and substratum of knowledge . It can lead to liberation . It is immortal and distinct from the body . It is eternal, conscious, and blissful . It is realized through spiritual practices . It is distinct from physical identity and societal classifications . It is the cognizer of sensory experiences . It is inherently pure and immortal .

In Advaita Vedanta, it is fundamentally the same as Brahman . It is the fundamental essence of being . Shankara describes it as distinct from the physical body .

It represents the essence of being ^[137]. It is the life and essence of all Devas ^[138]. It is ultimately identified as Brahman ^[139]. It is often equated with Brahman ^[140]. It is part of Brahman ^[141]. It is to be realized as non-different from Brahman ^[142]. It is the spirit of the Purusha ^[143]. It is eternal and indestructible ^[144]. It should be understood as singular ^[145]. It is central to self-realization ^[146]. It is likened to beads ^[147]. It seeks unity with higher states ^[148]. It is identified with the ultimate reality ^[149]. It is realized through yoga ^[150]. Brihadratha seeks to understand it ^[151]. Paramahamsas meditate upon it ^[152]. It is synonymous with Brahman ^[153]. It is the essence that should be worshipped ^[154]. It reflects spiritual essence ^[155]. It is part of the universal essence ^[156]. It encompasses everything ^[157]. It is pure awareness and bliss ^[158]. It is pure and unaffected ^[159]. It transcends the physical body ^[160].

Its correct understanding is critical to Self-knowledge ^[161]. It is non-different from Brahman ^[162]. It is identical with Brahman ^[163]. It is deemed non-different from Brahman ^[164].

In Shaktism, it is eternal and transcendent ^[165]. It is eternal and fundamental to understanding reality ^[166]. It is the true essence ^[167].

In Shaivism, it is non-different from Brahman . It is identified as Brahman . It is the individual self, becoming one with Brahman . It is the root cause of the universe .

In Dharmashastra, it is the self or soul ^[168].

Atman k盲site paikallisissa ja alueellisissa l盲hteiss盲

Suomalaisessa filosofiassa ja historiassa Atman, eli itseyys, on keskeinen k盲site, joka kuvaa yksil枚n sis盲ist盲 olemusta. Se on ikuinen ja muuttumaton perusta, joka on erillinen kehosta ja mielest盲. Atmanin ymm盲rt盲minen on avainasemassa henkisess盲 kehityksess盲 ja vapautumisessa. Se on usein samastettu Brahmanin, eli korkeimman todellisuuden kanssa, mik盲 korostaa yksil枚n ja universumin ykseytt盲 ^[169].

Atmanin k盲site korostaa, ett盲 ihmisen todellinen olemus on jumalallinen ja kuolematon, ylitt盲en fyysisen olemassaolon ^[170]. Se on pohjimmiltaan sama kaikissa olennoissa, ja sen tavoitteena on ymm盲rt盲盲 ja kokea t盲m盲 ykseys ^[171]. T盲m盲 k盲sitys vaikuttaa vahvasti my枚s jooga- ja meditaatiok盲yt盲nt枚ihin, jotka pyrkiv盲t hiljent盲m盲盲n mielen ja l枚yt盲m盲盲n yhteyden Atmaniin ^[172].

Atmanin tavoittelu ei ole pelk盲st盲盲n teoreettista, vaan vaatii aktiivista itsens盲 tutkimista ja henkist盲 harjoitusta ^[173]. T盲m盲 voi sis盲lt盲盲 itsens盲 tunnistamista ja erottamista mielest盲 ja kehosta, sek盲 pyrkimyst盲 ymm盲rt盲盲 itsens盲 todellinen luonne ^[174]. Itsetuntemus onkin avain Atmanin oivaltamiseen ^[175].

Atmanin olemassaoloa ei voi tavoittaa pelk盲st盲盲n j盲rjell盲, puheella tai pyhien kirjoitusten lukemisella, vaan sen kokeminen vaatii syd盲men avautumista ^[176]. Atman on kaiken yl盲puolella, 盲盲谤别迟枚苍 ja tuntematon, ja sen kautta n盲emme universumin ja sen todellisuuden ^[177]. Se on se, mik盲 havaitsee mielen, mutta ei ole itsest盲盲n valaistu ^[178].

Atmanin ymm盲rt盲minen vaikuttaa my枚s el盲m盲nasenteeseen ja arvoihin. Se kannustaa ihmisi盲 etsim盲盲n yhteytt盲 muihin ja universumiin ^[179]. Kun Atmanin todellisuus ymm盲rret盲盲n, katoaa my枚s sukupuolten v盲linen ero ^[180]. Atmanin oivaltaminen on korkein tavoite ja kaikkiin harjoituksiin ^[181].

T盲m盲 k盲site on l盲sn盲 monissa intialaisissa filosofioissa ja uskonnoissa, kuten hindulaisuudessa ja vedalaisuudessa, ja sen merkitys ulottuu my枚s henkisiin harjoituksiin, kuten joogaan ja meditaatioon ^[182]. Atmanin ja Brahmanin ykseyden oivaltaminen onkin vapautumisen p盲盲m盲盲r盲 ^[183]. Atman on my枚s ratkaisu ja suurin kaikista ^[184]. Sit盲 ei voi tavoittaa heikkona ^[185]. Se on henkisen ymm盲rryksen ydin ^[186]. Atman on se, mik盲 ei kuole ^[187]. Se on my枚s sielu tai itsetietoisuus ^[188]. Atmanin ymm盲rt盲minen on keskeinen osa itsetuntemusta ja henkist盲 kehityst盲, ja sen ymm盲rt盲minen on keskeinen osa vapautumista ja valaistumista ^[189]. Se on my枚s se, joka ei koskaan muutu ^[190].

Atman k盲site tieteellisiss盲 l盲hteiss盲

Atma, eli itsen, k盲sitet盲盲n tieteess盲 sieluna tai itsen盲 ayurvedisissa tutkimuksissa, jossa se on vuorovaikutuksessa Dnyanendriyan kanssa hankkiakseen tietoa aistien kautta . Ayurveda-kontekstissa Atma on sielu tai itse, joka ohjaa fyysisi盲 ja henkisi盲 toimintoja Indriyasin ja Manan koordinaation kautta, ja sit盲 pidet盲盲n kuolemattomana kunnes se saavuttaa Mokshan .

Se on olennainen osa yksil枚n el盲m盲盲 ja terveytt盲 ayurvedassa . Atma ohjaa henkil枚kohtaista identiteetti盲, terveytt盲 ja karman vaikutusta eri el盲m盲ss盲 . Aatma edustaa sielua tai itse盲, joka on t盲rke盲 yksil枚n kokonaisvaltaisen terveyden kannalta .

Se on erillinen fyysisest盲 kehosta ja ayurvedan korkein entiteetti . Sielu tai tietoisuus asuu garbha (alkiossa) ja vastaa sen el盲m盲st盲 ja kehityksest盲 syntym盲盲n asti . Atma on universaali olemus, joka tulee fyysiseen kehoon, edustaen itse盲 tai sielua .