Atman — Indian Philosophy

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What each school says

Advaita Vedanta

In the school of Advaita, the concept of atman is distinct from dharma, as it "has no other duty" and "shakes off both virtue and vice" (cite: edge_018650, cite: edge_018409). At the same time, atman is also considered a qualified aspect of dharma, related to "the values consisting in long life, wealth, and holiness" and "the purposefulness of the scriptures" (cite: edge_019087, cite: edge_017890). Additionally, dharma is seen as a qualified aspect of atman, "for the sake of meditation" and "rites are enjoined for others" (cite: edge_020055, cite: edge_018553). The relationship between atman and dharma is complex, with atman being both distinct from and connected to dharma (cite: edge_018900). [Note: this summary may contain an unverified citation.]

Dvaita Vedanta

In the school of Dvaita, the atman is seen as the cause of karma, as stated in the Brahma Sutras (cite: edge_007351). The atman is also described as being furnished with its own instruments, which suggests a qualified aspect of karma (cite: edge_007413). Additionally, the atman is said to be the cause of karma in various other contexts, such as in the production of the body (cite: edge_007736) and in the experience of the consequences of one's works (cite: edge_006918). The atman is also related to dharma, with some sources suggesting that it is a qualified aspect of dharma (cite: edge_007630).

Vishishtadvaita

In the Vishishtadvaita school of philosophy, the atman is considered a qualified aspect of dharma, as stated in the Bhagavad Gita (cite: edge_001136). The atman is also described as the supporter of the elements (cite: edge_001829) and is associated with freedom from evil and sin (cite: edge_006715). Additionally, the atman is said to be the cause of karma, with the souls using their own creative will-power to create their own worlds (cite: edge_006737). The atman is also characterized as possessing attributes such as freedom from all evil and sin, and unalloyed happiness (cite: edge_002023).

Achintya Bhedabheda

In the achintya_bhedabheda school of philosophy, the atman is seen as the cause of karma, as stated in the Bhagavad Gita, "therefore you need not grieve for any creature" (cite: edge_002792). The atman is also considered distinct from karma, with the Gita saying, "free from the repetition of birth and death" (cite: edge_004057). Additionally, the atman is a qualified aspect of prakriti, or nature, as the Gita notes, "compelled by your own nature" (cite: edge_004497). The atman's relationship with karma is complex, with the atman sometimes causing karma and other times being obstructed by it, as seen in the statement, "the activities performed due to his contact with material bodies do not entangle him" (cite: edge_004036).

Dvaitadvaita

In the school of dvaitadvaita, the concept of atman is considered to be identical to brahman (cite: edge_001077). This idea is repeated throughout the school's teachings, emphasizing the oneness of atman and brahman (cite: edge_001074). The dvaitadvaita school suggests that one should "realize Me as one [identical] with what governs the beings" to understand this concept (cite: edge_001076). The atman is also related to dharma, which is considered a qualified aspect of atman (cite: edge_028124).

Buddhism (Pali Canon)

In Buddhist philosophy, the concept of atman is distinct from death, as a realized one no longer exists after death (cite: edge_009037). This idea is repeated in various sources, emphasizing that a realized one no longer exists after death (cite: edge_008884). Atman is also seen as distinct from knowledge, as one wouldn't truly know it (cite: edge_009204). Additionally, atman is considered to be the cause of karma, as those who are unrestrained and wicked are associated with it (cite: edge_010180).

Samkhya

In the Samkhya school of philosophy, the concept of atman is distinct from the soul (cite: edge_020695). According to the Samkhya perspective, there is a real difference among souls, as mentioned in the Svetasvatara Upanishad (cite: edge_020695). This distinction suggests that the atman and soul are not considered the same entity in Samkhya philosophy (cite: edge_020695). The Samkhya school upholds this difference, as noted in the Svetasvatara Upanishad (cite: edge_020695).

Where schools disagree

atman ↔ brahman

Achintya Bhedabheda asserts IS_IDENTICAL_TO (edge_004489): "becoming one with the Absolute"

Advaita Vedanta asserts IS_IDENTICAL_TO (edge_021445): "the Self is verily Brahman"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_008067): "the souls possess also the power of creation, etc"

Dvaitadvaita asserts IS_IDENTICAL_TO (edge_001081): "realize Me as one [identical] with what governs the beings"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006761): "the Self is verily Brahman, qualified by the attributes of the individual soul"

atman ↔ soul

Achintya Bhedabheda asserts IS_QUALIFIED_ASPECT_OF (edge_002778): "the individual soul is eternally the atomic particle of the spirit whole"

Advaita Vedanta asserts IS_IDENTICAL_TO (edge_020693): "individual soul"

Dvaita Vedanta asserts IS_IDENTICAL_TO (edge_007497): "There is only the entering into the body occupied by other souls"

Samkhya asserts IS_DISTINCT_FROM (edge_020695): "there emerges a real difference among the souls as is upheld by the others (Sarnkhyas)"

Vishishtadvaita asserts IS_IDENTICAL_TO (edge_006653): "the soul of the wise man"

atman ↔ moksha

Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004056): "acquiring perfect transcendental knowledge"

Advaita Vedanta asserts LEADS_TO (edge_020509): "becomes free from all attributes"

Buddhism (Pali Canon) asserts IS_DISTINCT_FROM (edge_009046): "does a realized one still exist after death"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_008029): "the released (soul) (that is spoken of here)"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006747): "the released soul also possesses 'world-energy'"

atman ↔ body

Achintya Bhedabheda asserts IS_DISTINCT_FROM (edge_004030): "the soul, situated in Brahman vision, does not mix with the body"

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020452): "the individual soul’s nature of Consciousness, expressing through seeing etc., remains mix..."

Buddhism (Pali Canon) asserts IS_DISTINCT_FROM (edge_010165): "when their body breaks up"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_018496): "identify the soul with the body itself"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006745): "the soul, although abiding in one spot of the body only, viz. the heart, pervades the whol..."

atman ↔ samsara

Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004235): "cast by Me into the ocean of material existence"

Advaita Vedanta asserts IS_CAUSE_OF (edge_019284): "involving birth and death"

Buddhism (Pali Canon) asserts IS_QUALIFIED_ASPECT_OF (edge_010335): "touched by worldly conditions"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007003): "the jaws of death (Samsara)"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_002199): "into the cycles of births and deaths"

atman ↔ manas

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_017858): "the contact of the soul with the intellect"

Buddhism (Pali Canon) asserts IS_QUALIFIED_ASPECT_OF (edge_010049): "I encompassed your mind"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_007377): "the statement as to the absence of origin in the case of the mind"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_000593): "controlling the mind and the self"

atman ↔ jiva

Achintya Bhedabheda asserts IS_IDENTICAL_TO (edge_002915): "the spirit soul, which is always active and cannot stop even for a moment"

Advaita Vedanta asserts IS_DISTINCT_FROM (edge_020676): "a fancied difference between the individual soul and the intelligent Self"

Dvaita Vedanta asserts IS_IDENTICAL_TO (edge_007340): "the eternal principle of life (the soul)"

Vishishtadvaita asserts IS_IDENTICAL_TO (edge_006199): "the soul that has descended"

atman ↔ maya

Achintya Bhedabheda asserts IS_QUALIFIED_ASPECT_OF (edge_002916): "occupations dictated by illusory energy"

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020921): "all creatures discard their natural oneness with Brahman to accept through ignorance the m..."

Dvaita Vedanta asserts IS_CAUSE_OF (edge_000248): "whose very nature is desire"

Vishishtadvaita asserts IS_DISTINCT_FROM (edge_006381): "the ether as distinguished by eight different attributes"

atman ↔ isvara

Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004233): "the placing of a particular individual soul in a particular body is the prerogative of the..."

Advaita Vedanta asserts IS_DISTINCT_FROM (edge_004630): "There is, moreover, one distinct from the individual souls"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007412): "the Lord causes things to be done by the soul furnished with what are His own instruments"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_005546): "the individual soul grieves, being bewildered by her who is not 'îsâ', i.e. Prakriti, the ..."

atman ↔ paramatman

Achintya Bhedabheda asserts IS_QUALIFIED_ASPECT_OF (edge_004047): "the individual soul and the Supersoul"

Advaita Vedanta asserts IS_IDENTICAL_TO (edge_020779): "the non-difference of the individual soul from the supreme Self"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_007277): "guided by Him he does Karma"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_005490): "the embodied Self and the highest Self"