Ātman (Hinduism)

Etymology and meaning

Etymology

Ātman (Atma, आत्मा, आत्मन्) is a Sanskrit word that refers to "essence, breath, soul." It is thought to be derived from the reconstructed hypothetical Proto-Indo-European word *etmen "breath" (a root found in Sanskrit and Germanic; source also of Old English æðm, Dutch adem, Old High German atum "breath," Old English eþian, Dutch ademen "to breathe").

Meaning

Olivelle notes that ātman "has many meanings and usages in the Upanisadic vocabulary," including "Self," "the ultimate essence of a human being," but is also used to refer to "a living, breathing body," and as reflexive pronoun, akin to "myself."

In contemporary Hinduism, Ātman means "real Self" of the individual, "innermost essence." Atman refers to the essence of human beings that persists amid change, distinct from the ever-evolving embodied individual being (jiva) embedded in material reality. Embodied personality can change while Atman does not. In Advaita Vedanta, it is the observing pure consciousness or witness-consciousness, "pure, undifferentiated, self-shining consciousness," while in Neo-Advaita it is also the nonconceptual insight that 'being' cannot be grasped in words or deeds.

While often translated as "soul", it is better translated as "self." As such, it is different from non-Hindu notions of soul, which includes consciousness but also the mental abilities of a living being, such as reason, character, feeling, consciousness, memory, perception and thinking. In Hinduism, these are all included in embodied reality, the counterpart of Atman.

Development of the concept

Vedas

The earliest use of the 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.

Upanishads

Ātman is a central topic in all of the Upanishads, and "know your Ātman" is one of their thematic foci. The Upanishads say that Atman denotes "the ultimate essence of the universe" as well as "the vital breath in human beings", which is "imperishable Divine within" that is neither born nor does it die.

The Upanishads express two distinct, somewhat divergent themes on the relation between Atman and Brahman. 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). According to Koller, this synthesis countered 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 most influential spiritual tradition.

The atman, according to several Upaniṣadic texts, is present within the human body, extending even to the extremities such as the tips of the nails (Brihadaranyaka Upanishad 1.4.7). Though the atman pervades the entire body, the Upanishads often emphasize the heart, not as a physical organ but as an inner "cave" or guha, as the atman's special locus. It is described as lying deep within the heart (Chandogya Upanishad III.14.3-4).

''Brihadaranyaka Upanishad''

The Brihadaranyaka Upanishad (800-600 BCE) 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, and describes the self as made of everything, including the functions, elements and desires:

As it [Ātman] 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}}

The theme of acquiring knowledge of Brahman, and thereby becoming godlike, is extensively repeated in Brihadāranyaka Upanishad. Not even gods can prevail over such a liberated man, to their dismay. 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}}

''Chandogya Upanishad''

The Chandogya Upanishad (7th-6th c. BCE) 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. Hymn 6.10 explains it with the 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.

''Katha Upanishad''

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 (5th to 1st century BCE) explains Atman as the imminent 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. Hymn 2.2.9 states: |Katha Upanishad, 2.2.9}}

Katha Upanishad, in Book 1, hymns 3.3-3.4, describes the widely cited proto-Samkhya 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".

Bhagavad Gita

In Bhagavad Gita verses 10-30 of the second chapter, Krishna urges Arjuna to understand the indestructible nature of the atman, emphasizing that it transcends the finite body it inhabits. The atman neither kills nor can be killed, as it is eternal and unaffected by birth or death. The analogy of changing clothes is used to illustrate how the soul discards old bodies for new ones. Krishna emphasizes the eternal existence of the soul by explaining that even as it undergoes various life stages and changes bodies it remains unaffected. It is imperceptible, inconceivable, and unchanging.

Indian philosophy

Orthodox schools

Main article: Hindu philosophy

Atman is a metaphysical and spiritual concept for Hindus, often discussed in their scriptures with the concept of Brahman. All major orthodox schools of Hinduism – Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa, and Vedanta – accept the foundational premise of the Vedas and Upanishads that "Ātman exists." In Hindu philosophy, especially in the Vedanta school of Hinduism, Ātman is the first principle. Jainism too accepts this premise, although 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".

Samkhya

Main article: Samkhya

In Samkhya, the oldest Hindu school of Dualism, Puruṣa, the witness-consciousness, is Atman. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness". Puruṣa is neither produced nor does it produce. No appellations can qualify purusha, nor can it substantialized or objectified. It "cannot be reduced, can't be 'settled'." Any designation of purusha comes from prakriti, and is a limitation. Unlike Advaita Vedanta, and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas.

Samkhya considers ego (asmita, ahamkara) to be the cause of pleasure and pain. Self-knowledge is the means to attain kaivalya, the separation of Atman from the body-mind complex.

Yoga philosophy

The Yogasutra of Patanjali, the foundational text of Yoga school of Hinduism, sees purusha as the essence of human beings, revealed in samadhi, but 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".

अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या

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

• Sanskrit Original with Translation 1: The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives;
• Translation 2: The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa GN Jha (Translator), with notes; Harvard University Archives;
• Translation 3: The Yogasutras of Patanjali Charles Johnston (Translator)}}

In verses 2.19-2.20, Yogasutra declares that pure ideas are the domain of Atman, the perceivable universe exists to enlighten Atman, but while Atman is pure, it may be deceived by complexities of perception or mind. These verses also set the purpose of all experience as a means to self-knowledge.

द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः

तदर्थ एव दृश्यस्यात्मा

The seer 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 Atman, 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 purusha as 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. Yoga and Samkhya define Ātman as an "unrelated, attributeless, self-luminous, omnipresent entity", which is identical with consciousness.

Nyaya

According to John Plott, "Nyaya made considerable contributions to the logical explanation of the mode in which Ātman, although itself of the nature of the knower, can still be an object of knowledge." 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.

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 theory of the ātman had two broader contributions to Hindu conceptions of the ātman. One, Nyaya scholars 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 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. Pandit Badrinath Shukla argues that considerations of ontological economy show that the manas or "mind" alone suffices, thus contending that an eternal atman is unnecessary for the system, suggesting a rational revision to the Nyaya tradition.

Nyayasutra, a 2nd-century CE foundational text of Nyaya school of Hinduism, states that Atma is a proper object of human knowledge. It also states that Atman 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}}

Book 2, chapter 1, verses 1 to 23, of the Nyayasutras posits that the sensory act of looking is different from perception and cognition–that perception and knowledge arise from the seekings and actions of Ātman. The Naiyayikas emphasize that Ātman has qualities, but is different from its qualities. For example, desire is one of many qualities of Ātman, but Ātman does not always have desire, and in the state of liberation, for instance, the Ātman is without desire.

Vaiśeṣika

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 kāla (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.

Mimamsa

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 Prabhākara believed that Atman is the subject of I-consciousness. 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.

Vedanta

Advaita Vedanta

Advaita Vedanta (non-dualism) sees the Ātman (“spirit, soul, self”) as seemingly manifesting as many individuals, while being fully identical with Brahman. Each self is non-different from the infinite.

Advaita Vedanta philosophy considers Atman as Sat-cit-ānanda, self-existent awareness, limitless and non-dual. 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 from 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.

Dvaita Vedanta

Dvaita Vedanta differentiates the individual atman of living beings from the atman of a supreme being (Paramatman). God is the ultimate, perfect, but distinct soul from incomplete, imperfect jivas (individual souls). 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. 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).

Heterodox schools

Buddhism

Applying the disidentification of 'no-self' to the logical end, Buddhism does not assert an unchanging essence, any "eternal, essential and absolute something called a soul, self or atman," According to Jayatilleke, the Upanishadic inquiry fails to find an empirical correlate of the assumed Atman, but nevertheless assumes its existence, and, states Mackenzie, Advaitins "reify consciousness as an eternal self." In contrast, the Buddhist inquiry "is satisfied with the empirical investigation which shows that no such Atman exists because there is no evidence" states Jayatilleke.

While Nirvana is liberation from the kleshas and the disturbances of the mind-body complex, Buddhism eludes a definition of what it is that is liberated, implying, in Anguttara Nikaya 4.23, that the 'tathagata' is "deep, unfathomable." According to Johannes Bronkhorst, "it is possible that original Buddhism did not deny the existence of soul," but did not want to talk about it, as they could not say that "the soul is essentially not involved in action, as their opponents did." While the skandhas are regarded is impermanent (anatman) and sorrowfull (dukkha), the existence of a permanent, joyful and unchanging self is neither acknowledged nor explicitly denied. Liberation is not attained by knowledge of such a self, but by " turning away from what might erroneously be regarded as the self."

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

Nevertheless, Atman-like notions can also be found in Buddhist texts chronologically placed in the 1st millennium of the Common Era, such as the Mahayana tradition's Tathāgatagarbha sūtras suggest self-like concepts, variously called Tathagatagarbha or Buddha nature. In the 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 notion of Buddha-nature is controversial, and "eternal self" concepts have been vigorously attacked. 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. The Dhammakaya Movement teaching that nirvana is atta (atman) has been criticized as heretical in Buddhism by Prayudh Payutto, a well-known scholar monk, who added that 'Buddha taught nibbana as being non-self".

Pudgalavāda

Pudgalavāda was a Buddhist philosophical view and also referred to a group of Nikaya Buddhist schools (mainly known as Vātsīputrīyas) that arose within the school of minority elders who split from the majority Mahāsāṃghika after the Second Buddhist Council. The Pudgalavādins asserted that while there is no ātman, there exists a pudgala (person) or sattva (being), which is neither a conditioned dharma nor an unconditioned dharma.

Because the Vātsīputrīya views were seen as close to the concept of a self or ātman, they were sharply criticized by the Vibhajjavadins (a record of this is found in the Theravadin Kathavatthu), as well as by the Sarvastivadins (In the Vijñanakaya), Sautrantikas (most famously in the Abhidharmakosha), and the Madhyamaka school ( Candrakirti's Madhyamakavatara).

Jainism

Ātman is a philosophical term used within Jainism to identify the soul. As per Jain cosmology, jīva or soul is the principle of sentience and is one of the tattvas or one of the fundamental substances forming part of the universe. According to the Jain text, Samayasāra (2nd century CE or later):

According to Vijay Jain, the souls which rest on the pure self are called the Real Self, and only arihant and Siddhas are the Real Self.

Ājīvika

The predetermined fate (niyati) of living beings was the major distinctive doctrine of Ājīvika school, along with withholding judgement on how to achieve liberation (moksha) from the eternal cycle of birth, death, and rebirth, instead believing that fate would lead us there. Ājīvikas further considered the karma doctrine as a fallacy. They were mostly considered as atheists; however, they believed that in every living being there is an Ātman.

Sassatavāda

Sassatavāda refers to a school of "eternalism and categoralism" that holds the belief in an unchanging self. Whatever is known about Sassatavāda comes from Buddhist sources. According to the Pali Canon, Pakudha Kaccāyana founded this school around the 6th century BCE. He was an atomist who taught that everything is composed of seven eternal elements: earth, water, fire, air, happiness (joy), pain, and Ātman (soul). Pakudha further asserted that these elements do not interact with one another.

Influence of Atman-concept on Hindu ethics

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.

Dharma-sutras

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,

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. – 1.8.23.6 |Knowledge of the Atman, Apastamba Dharma Sūtra, ~ 400 BCE}}

Ahimsa

The ethical prohibition against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, can be traced to the Atman theory. 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,

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,}}

Notes

References

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21. Sanskrit Original: [http://sanskritdocuments.org/doc_upanishhat/brinew-proofed.html?lang=sa बृहदारण्यक उपनिषद्] मन्त्र ५ [IV.iv.5], Sanskrit Documents;
    '''Translation 1''': [https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n739/mode/2up Brihadāranyaka Upanishad 4.4.5] Madhavananda (Translator), page 712;
    '''Translation 2''': [https://archive.org/stream/The_Brihad_aranyaka_upanishad_Sankarabhashya_English/The_brihad_aranyaka_upanishad-SankarabhashyaEnglishforChapter1Only-1849#page/n243/mode/2up Brihadāranyaka Upanishad 4.4.5] Eduard Roer (Translator), page 235
22. Sanskrit Original: [http://sanskritdocuments.org/doc_upanishhat/brinew-proofed.html?lang=sa बृहदारण्यक उपनिषद्], Sanskrit Documents;
    '''Translation 1''': [https://archive.org/stream/The_Brihad_aranyaka_upanishad_Sankarabhashya_English/The_brihad_aranyaka_upanishad-SankarabhashyaEnglishforChapter1Only-1849#page/n107/mode/2up Brihadāranyaka Upanishad 1.4.10] Eduard Roer (Translator), pages 101-120, Quote: "For he becomes the soul of them." (page 114);
    '''Translation 2''': [https://archive.org/stream/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda#page/n173/mode/2up Brihadāranyaka Upanishad 1.4.10] Madhavananda (Translator), page 146;
23. [[Max Müller]], Upanishads, Wordsworth, {{ISBN. 978-1840221022, pages XXIII-XXIV
24. Original Sanskrit: अग्निर्यथैको भुवनं प्रविष्टो, रूपं रूपं प्रतिरूपो बभूव । एकस्तथा सर्वभूतान्त'''रात्मा''', रूपं रूपं प्रतिरूपो बहिश्च ॥ ९ ॥;
    '''English Translation 1''': Stephen Knapp (2005), The Heart of Hinduism, {{ISBN. 978-0595350759, page 202-203;
    '''English Translation 2''':[[s:Sacred Books of the East - Volume 15/Katha-upanishad. Katha Upanishad]] Max Müller (Translator), Fifth Valli, 9th verse
25. Sanskrit Original: आत्मानँ रथितं विद्धि शरीरँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥ इन्द्रियाणि हयानाहुर्विषयाँ स्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥, [http://sa.wikisource.org/wiki/कठोपनिषद् Katha Upanishad] Wikisource;
    English Translation: Max Müller, [https://archive.org/stream/SacredBooksEastVariousOrientalScholarsWithIndex.50VolsMaxMuller/15.SacredBooksEast.VarOrSch.v15.Muller.Hindu.Mull.Upanishads.p2.KathMundTait..Mait.Oxf.1884.#page/n71/mode/2up Katha Upanishad] Third Valli, Verse 3 & 4 and through 15, pages 12-14
26. Stephen Kaplan (2011), The Routledge Companion to Religion and Science, (Editors: James W. Haag, Gregory R. Peterson, Michael L. Speziopage), Routledge, {{ISBN. 978-0415492447, page 323
27. Sutton, Nicholas. (2017-03-13). "Bhagavad Gita: The Oxford Centre for Hindu Studies Guide". Oxford Centre for Hindu Studies.
28. A. L. Herman. (1976). "An Introduction to Indian Thought". Prentice-Hall.
29. Jeaneane D. Fowler. (1997). "Hinduism: Beliefs and Practices". Sussex Academic Press.
30. Arvind Sharma. (2004). "Advaita Vedānta: An Introduction". Motilal Banarsidass.
31. Deussen, Paul and Geden, A. S. The Philosophy of the Upanishads. Cosimo Classics (June 1, 2010). P. 86. {{ISBN. 1616402407.
32. Paranjpe, A. C. Self and Identity in Modern Psychology and Indian Thought. Springer; 1 edition (September 30, 1998). P. 263-264. {{ISBN. 978-0-306-45844-6.
33. Verses 4.24-4.34, Patanjali's Yogasutras; Quote: "विशेषदर्शिन '''आत्म'''भावभावनाविनिवृत्तिः"
34. Stephen H. Phillips, ''Classical Indian Metaphysics: Refutations of Realism and the Emergence of "new Logic".'' Open Court Publishing, 1995, pages 12–13.
35. KK Chakrabarti (1999), Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition, State University of New York Press, {{ISBN. 978-0791441718, pages 2, 187-188, 220
36. Roy W. Perrett (Editor, 2000), Indian Philosophy: Metaphysics, Volume 3, Taylor & Francis, {{ISBN. 978-0815336082, page xvii; also see Chakrabarti pages 279-292
37. See example discussed in this section; For additional examples of Nyaya reasoning to prove that 'self exists', using propositions and its theories of negation, see: [https://archive.org/stream/TheNyayaSutrasOfGotama/Vidyabhusana_Nyaya-Sutras_1913#page/n39/mode/2up Nyayasutra] verses 1.2.1 on pages 14-15, 1.2.59 on page 20, 3.1.1-3.1.27 on pages 63-69, and later chapters
38. Shukla, Pandit Badrinath. "Indian Philosophy. Vol. III [ Metaphysics]".
39. Original Sanskrit: [https://archive.org/details/Anandashram_Samskrita_Granthavali_Anandashram_Sanskrit_Series Nyayasutra] Anand Ashram Sanskrit Granthvali, pages 26-28;
    English translation 1: [https://archive.org/stream/TheNyayaSutrasOfGotama/Vidyabhusana_Nyaya-Sutras_1913#page/n29/mode/2up Nyayasutra] see verses 1.1.9 and 1.1.10 on pages 4-5;
    English translation 2: Elisa Freschi (2014), Puspika: Tracing Ancient India Through Texts and Traditions, (Editors: Giovanni Ciotti, Alastair Gornall, Paolo Visigalli), Oxbow, {{ISBN. 978-1782974154, pages 56-73
40. [https://archive.org/stream/TheNyayaSutrasOfGotama/Vidyabhusana_Nyaya-the Sutras_1913#page/n47/mode/2up Nyayasutra] see pages 22-29
41. The school posits that there are five physical substances: earth, water, air, water and ''akasa'' (ether/sky/space beyond air)
42. Sarvepalli Radhakrishnan and Charles A. Moore (Eds., 1973), A Sourcebook in Indian Philosophy, Princeton University Press, Reprinted in 1973, {{ISBN. 978-0691019581, pages 386-423
43. PT Raju (2008), The Philosophical Traditions of India, Routledge, {{ISBN. 978-0415461214, pages 79-80
44. Chris Bartley (2013), Purva Mimamsa, in Encyclopaedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, 978-0415862530, page 443-445
45. 978-0415862530, page 503
46. PT Raju (2008), The Philosophical Traditions of India, Routledge, {{ISBN. 978-0415461214, pages 82-85
47. PT Raju (1985), Structural Depths of Indian Thought, State University of New York Press, {{ISBN. 978-0887061394, pages 54-63; Michael C. Brannigan (2009), Striking a Balance: A Primer in Traditional Asian Values, Rowman & Littlefield, {{ISBN. 978-0739138465, page 15
48. 978-8120820272, pages 19-40, 53-58, 79-86
49. Karl Potter (2008), Encyclopedia of Indian Philosophies: Advaita Vedānta, Volume 3, Motilal Banarsidass, {{ISBN. 978-8120803107, pages 510-512
50. A Rambachan (2006), The Advaita Worldview: God, World, and Humanity, State University of New York Press, {{ISBN. 978-0791468524, pages 47, 99-103
51. S Timalsina (2014), Consciousness in Indian Philosophy: The Advaita Doctrine of 'Awareness Only', Routledge, {{ISBN. 978-0415762236, pages 3-23
52. Eliot Deutsch (1980), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press, {{ISBN. 978-0824802714, pages 48-53
53. A Rambachan (2006), The Advaita Worldview: God, World, and Humanity, State University of New York Press, {{ISBN. 978-0791468524, pages 114-122
54. Adi Sankara, A Bouquet of Nondual Texts: Advaita Prakarana Manjari, Translators: Ramamoorthy & Nome, {{ISBN. 978-0970366726, pages 173-214
55. [[Bhagavata Purana]] [http://vedabase.net/sb/3/28/41/en 3.28.41] {{webarchive. link. (2012-02-17)
56. [http://srimadbhagavatam.com/7/7/19-20/en1 Bhagavata Purana 7.7.19–20] "Atma also refers to the Supreme Lord or the living entities. Both of them are spiritual."
57. R Prasad (2009), A Historical-developmental Study of Classical Indian Philosophy of Morals, Concept Publishing, {{ISBN. 978-8180695957, pages 345-347
58. Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, {{ISBN. 978-3110342550, pages 155-157
59. James Lewis and William Travis (1999), Religious Traditions of the World, {{ISBN. 978-1579102302, pages 279-280
60. Chalmers, Robert. [http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/bert.htm The Journal of the Royal Asiatic Society, 1898. pp.103-115]
61. Florin Giripescu Sutton (1991), ''Existence and Enlightenment in the Laṅkāvatāra-sūtra: A Study in the Ontology and Epistemology of the Yogācāra School of Mahāyāna Buddhism'', SUNY Press, 1991, p.104
62. Williams, Paul, Buddhism: The early Buddhist schools and doctrinal history; Theravāda doctrine, Volume 2, Taylor & Francis, 2005, p. 86.
63. Paul Williams, Anthony Tribe, Alexander Wynne, Buddhist Thought: A Complete Introduction to the Indian Tradition, p. 92.
64. "dravya - Jainism".
65. Johannes Quack (2014), ''The Oxford Handbook of Atheism'' (Editors: Stephen Bullivant, Michael Ruse), Oxford University Press, {{ISBN. 978-0199644650, page 654
66. Analayo (2004), ''Satipaṭṭhāna: The Direct Path to Realization'', {{ISBN. 978-1899579549, pp. 207-208
67. K. Venkata Ramanan, ''Nagarjuna's Philosophy: As Presented in the Maha-Prajnaparamita-Sastra.'' Motilal Banarsidass Publ., 1993, page 60.
68. "Six Contemporary Teachers Of The Buddh".
69. [http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html Thanissaro (1997).]
70. Stephen H. Phillips & other authors (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), {{ISBN. 978-0123739858, Elsevier Science, Pages 1347–1356, 701-849, 1867
71. NF Gier (1995), Ahimsa, the Self, and Postmodernism, International Philosophical Quarterly, Volume 35, Issue 1, pages 71-86, {{doi. 10.5840/ipq199535160;
    Jean Varenne (1977), Yoga and the Hindu Tradition, University of Chicago Press, {{ISBN. 978-0226851167, page 200-202
72. Ludwig Alsdorf (2010), The History of Vegetarianism and Cow-Veneration in India, Routledge, {{ISBN. 978-0415548243, pages 111-114
73. These ancient texts of India refer to Upanishads and Vedic era texts some of which have been traced to preserved documents, but some are lost or yet to be found.
74. Stephen H. Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN. 978-0231144858, pages 122-125
75. Knut Jacobsen (1994), The institutionalization of the ethics of "non-injury" toward all "beings" in Ancient India, Environmental Ethics, Volume 16, Issue 3, pages 287-301, {{doi. 10.5840/enviroethics199416318
76. Sanskrit Original: [http://www.hinduonline.co/vedicreserve/kalpa/dharma/apastamba_dharma_sutra.pdf Apastamba Dharma Sutra] page 14;
    '''English Translation 1''': [https://archive.org/stream/sacredlawsofarya00buhliala#page/n139/mode/2up Knowledge of the Atman] Apastamba Dharmasutra, The Sacred Laws of the Aryas, [[Georg Bühler]] (Translator), pages 75-79;
    '''English Translation 2''': Ludwig Alsdorf (2010), The History of Vegetarianism and Cow-Veneration in India, Routledge, {{ISBN. 978-0415548243, pages 111-112;
    '''English Translation 3''': [[Patrick Olivelle]] (1999), Dharmasutras, Oxford University Press, {{ISBN. 978-0192838827, page 34
77. Sanskrit original: [http://sa.wikisource.org/wiki/ईशावास्%E2%80%8Dयोपनिषद् ईशावास्य उपनिषद्] Wikisource;
    English Translation 1: [https://archive.org/stream/upanishads01mlgoog#page/n425/mode/2up Isha Upanishad] Max Müller (Translator), Oxford University Press, page 312, hymns 6 to 8;
    English Translation 2: [http://www.universaltheosophy.com/sacred-texts/isavasya-upanishad/ Isha Upanishad] See translation by Charles Johnston, Universal Theosophy;
    English Translation 3: [https://archive.org/stream/upanishadssrisan00sita#page/12/mode/2up Isavasyopanishad] SS Sastri (Translator), hymns 6-8, pages 12-14