The doctrine of atman is accorded a position of paramount importance in the philosophical and theological beliefs of Hinduism. The Sanskrit word atman (translated in English as soul or the spirit) refers to the self-existent essence of all beings including the cosmos itself. At the individual level, it represents one’s inner self. It symbolises one’s true nature which is distinct from his ego and intelligence etc. The soul is the very foundation of all living beings.
The soul is which possesses consciousness and infuses the same into the mind-body complex. It is the very source of consciousness. It is also consciousness. Without it, the body can have no life. But, the changeless soul is forever distinct from the bodies and the mind which are always in flux.
The soul expresses that subtle aspect of beings, which though invisible and inconceivable, is most vital. It is the spiritual spark which breeds consciousness (or awareness) in a living being. It gives rise to varied experiences of life. The atman is the subject which is aware of all the objects around man, including his own body, mind and intelligence etc. etc.
Human beings are self-aware. They are aware not only of the world around them, but also of themselves - their bodies, their thoughts, their activities and their emotions etc. They know that they are thinking beings. They are aware of themselves. They reflect upon their own thoughts. Though the subject, they are themselves the object of awareness.
To put it slightly differently, one’s material existence such as his ideas, views and beliefs etc. keep on changing from time to time ; but the sense of his own self, which is aware of all these thought processes, never changes. That is why the self is called one’s true essence.
Broadly speaking, consciousness can be divided into three levels - atman, jivatman and Paramatman. Atman is a generic term. It refers to the soul as such. Jivatman (jiva plus atman) alludes to an embodied soul (the self). Jiva here refers to an incarnated being. Paramatman (param plus atman) refers to the highest spirit i. e. the Supreme Self. Jivatman makes various organs and faculties of a person function in the same manner as Paramatman underlies the working of the cosmos. Whereas the embodied soul after the demise of the body either transmigrates to a new life or attains freedom (moksha) from the bondage of material existence ; the Supreme Self is the unchanging universal spirit which forever continues to bear all things and beings.
Different schools of Hindu philosophy have viewed the relationship between the individual self and the Supreme Self differently. The school of advaita Vedanta (non-dualism) believes that the two are completely identical. The jivatman is held to be only a projection of the Paramatman, which merges into Him when a person achieves liberation. Dvaita Vedanta (dualism) school of philosophy, on the other hand, considers the two to be entirely separate. It believes that the jivatman and Paramatman represent two different realities. Even upon liberation, the two continue to remain distinct. The school of vishisht-advaita (qualified dualism) believes that the differences between the Supreme Self and the individual self are only temporary. The jivatman remains distinct from the Paramatman in the beginning, but upon liberation becomes one with Him. Whatever their separate perceptions, all streams of Hindu thought accept the reality of the atman and agree upon its imperishable and eternal nature.
Like the Supreme Self, the embodied soul is eternal. A body takes birth, grows and decays, but the soul does not go through any such change. It does not come into being with the birth of a person and does not come to an end at his death. The jivatman incarnates himself, over and over again. Thus, it could be said that in this world of beings, one is an atman which possesses a body ; and not a body, which has an atman. Man is a conscious being who undergoes material experience, rather than a material being who is having a spiritual encounter.
The embodied soul is stated to be pure and divine ; because he is beyond one’s senses, thoughts and emotions etc. He is supposed to remain unaffected by the infinite chains of worldly events. He should be an impartial witness to all of one’s actions. But when he identifies himself with the ego, he gets deluded and is subjected to human suffering. He is bound by the cycle of painful births and deaths. However, this vicious circle of endless births and deaths can be broken ; and release of the soul can be obtained when one gains knowledge of his true self. According to the Bhagavad Gita, such self-knowledge can be attained not only through spiritual wisdom and sincere devotion, but also by active and unattached performance of one’s own duty.
A word of caution here. Recognition of one’s spiritual identity should not lead to indifference towards one’s body and the mind. The mind-body complex is the only vehicle which is available to man for taking the soul to the higher destination.
The doctrine of all-pervading and eternal self has had a tremendous impact on philosophical and ethical understanding of the Hindus. Since the same consciousness is stated to be dwelling in all living beings, Hindus believe in the innate divinity of whole of humanity. Thus, their worldview is based on compassion for all. To conclude, whereas the basis of ego is illusion, constant change and unending suffering ; the atman represents reality, permanence and bliss. When one rises above ‘I’, ‘me’ and ‘mine’ ; he realises his real nature. He, then, experiences everlasting joy.
