In Hindu philosophy, Brahman, Paramatma, and Atman are related concepts that refer to different aspects of ultimate reality and the self, but they are not always treated as synonymous in all traditions.
1. Brahman
Brahman is the ultimate, unchanging reality in the universe, often referred to as the Absolute or the Source of All.
Brahman is described as infinite, formless, and beyond human comprehension. It is both immanent (present in all things) and transcendent (beyond all things).
In the Upanishads, Brahman is often described as the essence of the universe, the cosmic principle that underlies everything.
It is said to be Nirguna (without attributes) in its highest form, but can also be Saguna (with attributes) when it manifests as gods or deities.
2. Atman
Atman refers to the individual self or soul. It is the inner essence of a person, the true "I" that is beyond the physical body and mind.
In the Upanishads, Atman is described as the pure, eternal consciousness that is identical to Brahman in its essence. The famous phrase "Tat Tvam Asi" (That Thou Art) in the Chandogya Upanishad conveys this identity between the individual self (Atman) and the ultimate reality (Brahman). Atman is pure consciousness or the core of one’s being, often hidden beneath layers of ego, mind, and body.
3. Paramatma
Paramatma means the Supreme Self or Universal Soul. It refers to Brahman as present within all beings, the divine aspect that resides in every soul.
Paramatma is often described as the indwelling presence of God or the universal consciousness within each individual, guiding and witnessing all actions.
In texts like the Bhagavad Gita, Paramatma is depicted as the divine overseer or the witness, residing within the heart of every living being, distinct from the individual Atman but also connected to it.
While Atman is the individual soul, Paramatma is the Supreme Soul that is within everything, encompassing and transcending all individual selves.
Relationship Between Brahman, Atman, and Paramatma
Brahman is the universal, all-pervasive reality, the ultimate source from which everything emanates.
Atman is the individual self, and in Advaita Vedanta, Atman is said to be identical to Brahman in its essence. The realization of this identity (that Atman = Brahman) is the goal of self-realization or spiritual liberation (Moksha).
Paramatma is the manifestation of Brahman in its personal, immanent form, dwelling in the hearts of all beings. Paramatma is the Supreme Atman that connects all individual souls (Atman) to the ultimate reality (Brahman).
Philosophical Schools on Brahman, Atman, and Paramatma
Advaita Vedanta (non-dualism): In this school, Brahman is the only reality, and the individual self (Atman) is ultimately the same as Brahman. The distinction between Atman and Paramatma is seen as illusory (Maya), and realizing the unity of Atman and Brahman leads to liberation.
Dvaita Vedanta (dualism): In this view, Brahman (or God) and the individual soul (Atman) are eternally distinct. Paramatma refers to the Supreme Lord who is distinct from the individual Atman but remains the divine overseer and guide.
Vishishtadvaita Vedanta (qualified non-dualism): This school teaches that Brahman is the Supreme Self (Paramatma), and while Atman is distinct, it is dependent on and inseparable from Brahman, like a wave is to the ocean.
Conclusion
Brahman is the ultimate, infinite reality.
Atman is the individual soul, which is ultimately identical to Brahman in its purest form.
Paramatma is the supreme manifestation of Brahman within all beings, the cosmic self that guides and resides in everything.
Thus, in the highest philosophical sense, Brahman = Atman = Paramatma when viewed from the perspective of the unity of all existence, especially in Advaita Vedanta. However, in dualistic traditions like Dvaita, Brahman (or Paramatma) is distinct from the individual Atman.
Atman can be understood as a co-creator of the universe because it is an integral part of the Brahman, the ultimate reality and source of all creation, and also related to Paramatma (the Supreme Soul).
1. Atman as Part of Brahman
In Advaita Vedanta, a non-dualistic school of Hindu philosophy, Atman (the individual soul) is considered identical to Brahman (the ultimate, unchanging reality). Brahman is seen as the source and essence of the entire universe, and everything manifests from this cosmic consciousness. Since Atman is not separate from Brahman, each Atman is, in a way, a manifestation or individual expression of that infinite, creative force.
Co-creation through Brahman: Since Brahman is the underlying force of the universe, and Atman is non-different from Brahman, the Atman shares in the cosmic role of creation, sustenance, and dissolution, albeit on a microcosmic level. This doesn't mean that each Atman actively creates like a god, but that every being’s inner essence is part of the greater cosmic process.
2. Atman and Paramatma (Supreme Soul)
In other philosophical schools like Vaishnavism and Dvaita Vedanta (dualism), there is a distinction between Atman (the individual soul) and Paramatma (the Supreme Soul). Paramatma is considered a higher, overseeing force, often identified with deities like Vishnu or Krishna.
Atman as co-creator with Paramatma: Though Paramatma is the supreme controller and creator, the Atman participates in the cosmic order by being part of this divine plan. Through spiritual practice, the Atman aligns itself with the will of the Paramatma, thereby harmonizing with the creative and sustaining forces of the universe.
3. Atman as a Microcosm of Creation
In the Tantric perspective, especially in Kashmir Shaivism and Shakta traditions, the Atman is not just a passive observer but also partakes in the cosmic play of Shiva (pure consciousness) and Shakti (creative energy). Since Shiva is both the creator and the formless awareness, and Shakti is the dynamic energy of manifestation, the Atman—as a reflection of this union—participates in the cosmic process.
Shiva and Shakti within Atman: In Tantric teachings, Atman is seen as the individual spark of the Shiva-Shakti union. This means that the individual soul is part of the larger cosmic dance of creation and destruction, imbued with both consciousness (Shiva) and creative power (Shakti). This adds another dimension to the idea of co-creation, as each Atman reflects the balance of consciousness and energy in the universe.
4. Atman in the Creation Process
The Chandogya Upanishad (one of the oldest and most important Upanishads) presents the idea that everything in existence comes from Brahman, and that the Atman is one with Brahman. This indicates that the Atman, in its realization of being Brahman, shares in the cosmic creative power.
Key Sources
Upanishads: The Upanishads, particularly the Chandogya and Brihadaranyaka Upanishads, discuss the nature of the Atman as the innermost self and its identity with Brahman. These texts form the philosophical backbone of much of Hindu thought on the Atman.
The Mahavakya (great saying) from the Chandogya Upanishad: Tat Tvam Asi (“You are That”) highlights the non-dualistic realization that the individual soul (Atman) is identical to the universal soul (Brahman).
Bhagavad Gita: The Gita discusses the Atman as the eternal, indestructible self that is unaffected by the changes of the body and mind (Chapter 2, Verses 17-25). It emphasizes the immortality of the soul, which transcends death and rebirth.
Tantric Texts: The Shiva Sutras and the Vijnana Bhairava Tantra delve into the union of Shiva (pure consciousness) and Shakti (energy) and how their realization leads to a deeper understanding of the Atman. The Kundalini energy, which rises through the chakras, is said to eventually unite with Shiva in the Sahasrara, symbolizing enlightenment and the realization of the true self.
Yoga Sutras of Patanjali: Though not directly focusing on deities, Patanjali's system of Raja Yoga aims to quiet the fluctuations of the mind to allow for the realization of the Atman as the true self, beyond ego and material concerns.
Upanishads: The Upanishads emphasize that the Atman is non-different from Brahman, and by extension, deities like Vishnu and Shiva are understood as manifestations of this universal consciousness. In texts like the Mandukya Upanishad, the idea that Brahman encompasses all creation, including gods, is prominent.
Bhagavad Gita: In the Bhagavad Gita, Krishna (an incarnation of Vishnu) identifies himself as the supreme being and the source of all Atmans (Chapter 10:20). Krishna, as the Supreme Soul, contains and pervades all beings rather than having a separate Atman.
Shiva Sutras and Tantric Texts: In Tantric texts, Shiva is often depicted as the universal consciousness that gives rise to all individual Atmans through his cosmic dance and interplay with Shakti. Here, Shiva as the absolute does not have a distinct Atman but is the source of all individual souls.
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