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The Atman theory in Upanishads had a profound impact on ancient ethical theories and dharma traditions now known as Hinduism. [85] The earliest Dharmasutras of Hindus recite Atman theory from the Vedic texts and Upanishads, [87] and on its foundation build precepts of dharma, laws and ethics.
Ātman, meaning "Self", a philosophical concept common to all schools of Hindu philosophy; Ātman, attā or attan, a reference to the essential self Anattā or anātman — "not-self", central concept in Buddhism; Ātman, or Jīva, a philosophical term used within Jainism to identify the soul
Cognates (Sanskrit: आत्मन्) ātman, Pāli atta, Old English æthm, and German Atem derive from the Indo-European root *ēt-men (breath).The word means "essence, breath, soul."
The first translation of Ātma-bodha into English language from Sanskrit by J. Taylor was published in 1812 titled - The Knowledge of Spirit, [12] later another translation rendered by Rev. J.F.Kearns, along with English commentary and titled - Atma Bodha Prakashika, was published in the May, 1876 issue of The Indian Antiquary (pages 125-133). [13]
It is the immortal; it is brahman; it is the Whole. This very self (atman) is the lord and king of all beings. As all the spokes are fastened to the hub and the rim of a wheel, so to one's self (atman) are fastened all beings, all the gods, all the worlds, all the breaths, and all these bodies (atman). [58]
The German Indologist Paul Deussen states the Atma Upanishad converts the "beautiful poetic" section on the Atman in the Chandogya Upanishad, into "most dry" scholastic description. [12] The Upanishad explains and references hymn fragments from ancient texts, including classical Upanishads.
Aitareya Upanishad Another archive of Nikhilānanda translation; Aitareya. Sri Aurobindo Ashram, Pondicherry. 1972. Aiteraya Upanishad Sanskrit Text, sanskritdocuments.org; The four MahaVakyas of the Upanishads that can change your perspective about God ! Outlines of Vedanta: Prajnanam Brahma Aham Brahmasmi Tattvamasi Ayamatma Brahma
With regard to the cause of samsāra, as to where it resides and the means of its removal, Adi Shankara in his Vivekachudamani.49. instructs that the individual self is the Paramatman in reality, the association of the individual self with ajnana i.e. with avidya, which he terms as anatmabandhah, bondage by the anatman or non-atman, makes it to ...