Charles Gordon and Ātman (Hinduism): Difference between pages
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The '''Ātman''' ([[IAST]]: Ātman, [[sanskrit]]: आत्मन्) is a philosophical term used within [[Hinduism]] and [[Vedanta]] to identify the [[soul]]. It is one's true self (hence generally translated into English as 'Self') beyond identification with the phenomenal reality of worldly existence. |
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'''Charles Gordon''' may refer to: |
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==Etymology== |
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'''People: |
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The word ātman is connected with the [[Indo-European]] root *ēt-men (breath) and is cognate with [[Old English]] "æþm" and [[German language|German]] "Atem".<ref>[http://www.yourdictionary.com/atman atman - definition of atman at YourDictionary<!-- Bot generated title -->]</ref> |
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* [[Charles Gordon (American football)]], American professional cornerback |
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* [[Charles George Gordon]] (1833-1885), or "Chinese" Gordon, British army officer and colonial governor |
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* [[Charlie Gordon]], Scottish Labour Party politician |
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* [[Charles Gordon (CFL)]], Canadian professional football player, [[1996 CFL season#1996 CFL All-Stars|1996 All-Star]] |
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* [[Charles Gordon (producer)]], film producer of ''[[October Sky]]'' |
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==Schools of thought== |
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'''Fictional character: |
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Philosophical schools such as [[Advaita]] (monism) see the soul within each living entity as being fully identical with [[Brahman]] - the all-pervading soul of the [[universe]], whereas other schools such as [[Dvaita]] (dualism) differentiate between the individual atma in living beings, and the Supreme atma ([[Paramatma]]) as being at least partially separate beings.<ref> [[Bhagavata Purana]] [http://vedabase.net/sb/3/28/41/en 3.28.41] </ref> Thus ''atman'' refers to the individual soul or the observer.<ref> [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." </ref> |
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* Charlie Gordon, the main character in ''[[Flowers for Algernon]]'' by Daniel Keyes |
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Within Advaita Vedanta philosophy the Atman is the universal life-principle, the animator of all [[organism]]s, and the world-soul. This view is of a sort of [[panentheism]] (not [[pantheism]]) and thus is sometimes not equated with the single [[Creator god|creator]] [[God]] of [[monotheism]]. Identification of individual living beings/souls, or jiva-atmas, with the 'One Atman' is the monistic [[Advaita Vedanta]] position, which is critiqued by dualistic/theistic [[Dvaita Vedanta]]. Dvaita Vedanta calls the all-pervading aspect of Brahman ''[[Paramatman]]'' quantitatively different from individual Atman and claims reality for both a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such. The Dvaita, dualist schools, therefore, in contrast to Advaita, advocate an exclusive monotheistic position wherein [[Brahman]] is made synonymous with [[Vishnu]]. Aspects of both philosophies are found within the schools of [[Vishishtadvaita Vedanta]] and [[Achintya Bheda Abheda]]. |
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{{hndis|Gordon, Charles}} |
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In some instances both Advaita and Dvaita schools may accommodate the others's belief as a lower form of worship or practice towards the same ultimate goal. <ref> [http://bhagavadgitaasitis.com/12/3-4/en1 Bhagavad Gita 12.3-4] "But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable -- the impersonal conception of the Absolute Truth -- by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me." </ref> |
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==Development== |
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The pre-Buddhist Upanishads link the Self to the feeling "I am."<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 34.</ref> Others like the post-Buddhist Maitri Upanishad hold that only the defiled individual self, rather than the universal self, thinks this "this is I" or "this is mine".<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 34.</ref> |
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{{seealso|Buddhism and Hinduism#Atman}} |
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==Miscellaneous== |
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Adherents to [[Jainism]] also use the phrase the ''atman'' to refer to 'the self'. Often atma is mistaken as being interchangeable with the word [[jiva]] with the difference being somewhat subtle. Whereas atman refers to ''the self'', jiva refers to ''the living being'', the exact comprehension of which varies throughout the philosophical schools. |
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==See also== |
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*[[Jiva]] |
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*[[Atman (Buddhism)]] |
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*[[Hindu philosophy]] |
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*[[Tree of Jiva and Atman]] |
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==References== |
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{{reflist|3}} |
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[[Category:Conceptions of self]] |
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[[Category:Hindu philosophical concepts]] |
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[[Category:Sanskrit words and phrases]] |
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[[cs:Átma]] |
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[[es:Atma]] |
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[[id:Atman]] |
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[[ja:アートマン]] |
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[[hi:आत्मा]] |
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[[no:Atman]] |
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[[fi:Atman]] |
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[[pl:Atman]] |
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[[sr:Атман]] |
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[[sv:Atman]] |
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[[ta:ஆன்மா]] |
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Revision as of 02:17, 11 October 2008
The Ātman (IAST: Ātman, sanskrit: आत्मन्) is a philosophical term used within Hinduism and Vedanta to identify the soul. It is one's true self (hence generally translated into English as 'Self') beyond identification with the phenomenal reality of worldly existence.
Etymology
The word ātman is connected with the Indo-European root *ēt-men (breath) and is cognate with Old English "æþm" and German "Atem".[1]
Schools of thought
Philosophical schools such as Advaita (monism) see the soul within each living entity as being fully identical with Brahman - the all-pervading soul of the universe, whereas other schools such as Dvaita (dualism) differentiate between the individual atma in living beings, and the Supreme atma (Paramatma) as being at least partially separate beings.[2] Thus atman refers to the individual soul or the observer.[3]
Within Advaita Vedanta philosophy the Atman is the universal life-principle, the animator of all organisms, and the world-soul. This view is of a sort of panentheism (not pantheism) and thus is sometimes not equated with the single creator God of monotheism. Identification of individual living beings/souls, or jiva-atmas, with the 'One Atman' is the monistic Advaita Vedanta position, which is critiqued by dualistic/theistic Dvaita Vedanta. Dvaita Vedanta calls the all-pervading aspect of Brahman Paramatman quantitatively different from individual Atman and claims reality for both a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such. The Dvaita, dualist schools, therefore, in contrast to Advaita, advocate an exclusive monotheistic position wherein Brahman is made synonymous with Vishnu. Aspects of both philosophies are found within the schools of Vishishtadvaita Vedanta and Achintya Bheda Abheda.
In some instances both Advaita and Dvaita schools may accommodate the others's belief as a lower form of worship or practice towards the same ultimate goal. [4]
Development
The pre-Buddhist Upanishads link the Self to the feeling "I am."[5] Others like the post-Buddhist Maitri Upanishad hold that only the defiled individual self, rather than the universal self, thinks this "this is I" or "this is mine".[6]
Miscellaneous
Adherents to Jainism also use the phrase the atman to refer to 'the self'. Often atma is mistaken as being interchangeable with the word jiva with the difference being somewhat subtle. Whereas atman refers to the self, jiva refers to the living being, the exact comprehension of which varies throughout the philosophical schools.
See also
References
- ^ atman - definition of atman at YourDictionary
- ^ Bhagavata Purana 3.28.41
- ^ Bhagavata Purana 7.7.19-20 ""Atma" also refers to the Supreme Lord or the living entities. Both of them are spiritual."
- ^ Bhagavad Gita 12.3-4 "But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable -- the impersonal conception of the Absolute Truth -- by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me."
- ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 34.
- ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 34.