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The Upanishad describes three types of Self : the Bahya-atma or external self (body), the Antar-atma or inner self (individual soul) and the Param-atma or highest self (the Brahman, Purusha). [ 2 ] [ 6 ] The text asserts that one must meditate, during Yoga , on the highest self as one's self that is partless, spotless, changeless, desireless ...
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. [33] Stephen Kaplan [34] 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 body is equated to a chariot where the horses are the senses, the mind is the reins, and the driver or charioteer is the intellect. [2] The passenger of the chariot is the Self (Atman). Through this analogy, it is explained that the Atman is separate from the physical body, just as the passenger of a chariot is separate from the chariot.
Together with the causal body it is the transmigrating soul or jiva, separating from the gross body upon death. The subtle body is composed of the five subtle elements, the elements before they have undergone panchikarana, [citation needed] and contains: sravanadipanchakam – the five organs of perception: eyes, ears, skin, tongue and nose [2]
Consciousness is the ultimate principle, the monad of the universe, always present as substrate in every external object, be it gross (physical), subtle (mental) or subtlest (relating to the causal body or soul). Thus external world, body, mind and soul are considered kindred parts of the whole, concretisation of the supreme consciousness. [62]
Similarly, man's bondage is caused by the mind, and liberation, too, is caused by that alone. Manomayakosha belongs to the Suksma sarira. It is the "self" having Pranamayakosha as its body. [9] The organs of knowledge and the mind form this kosha which is the cause of the sense of the "I" and of the "mine" and of the varying conceptions. It ...
Tattva (/ ˈ t ʌ t v ə /) is a Sanskrit word meaning 'thatness', 'principle', 'reality' or 'truth'. [5] Samkhya philosophy enumerates only 25 tattvas; twenty-four ātma tattvas along with purusha, which is ātman or the soul. [6]
It is unchanging, possessing consciousness and bliss, and pervades the body. Whilst the body and mind require a jiva to function, the jiva's awareness and existence is not dependant on anything. Goswami also describes that "there is a different self in each body, each one an inherent part of the Lord". [5]