Editing Ātman (Hinduism) (section)

====Yoga philosophy====
The Yogasutra of Patanjali, the foundational text of [[Yoga (philosophy)|Yoga]] school of Hinduism, mentions ''Atma'' in multiple verses, and particularly in its last book, where Samadhi is described as the path to self-knowledge and [[moksha|kaivalya]]. Some earlier mentions of ''Atman'' in Yogasutra include verse 2.5, where evidence of ignorance includes "confusing what is not Atman as Atman".

{{blockquote|
अनित्याशुचिदुःखा'''नात्म'''सु नित्यशुचिसु'''खात्म'''ख्यातिरविद्या

Avidya (अविद्या, ignorance) is regarding the transient as eternal, the impure as pure, the pain-giving as joy-giving, and the non-Atman as Atman.
|Yogasutra 2.5<ref name=pyogas3t>
* Sanskrit Original with '''Translation 1''': [https://archive.org/stream/yogaphilosophyb00tatygoog#page/n6/mode/2up The Yoga Philosophy] TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives;
* '''Translation 2''': [https://archive.org/stream/yogadaranasutra00patagoog#page/n4/mode/2up The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa] GN Jha (Translator), with notes; Harvard University Archives;
* '''Translation 3''': [https://archive.org/stream/yogasutrasofpata00pata#page/n5/mode/2up The Yogasutras of Patanjali] Charles Johnston (Translator)</ref>}}

In verses 2.19-2.20, Yogasutra declares that pure ideas are the domain of Atman, the perceivable universe exists to enlighten Atman, but while Atman is pure, it may be deceived by complexities of perception or mind. These verses also set the purpose of all experience as a means to self-knowledge.

{{blockquote|
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः<br>
तदर्थ एव दृश्यस्यात्मा

The seer is the absolute knower. Though pure, modifications are witnessed by him by coloring of intellect.<br>
The spectacle exists only to serve the purpose of the Atman.
|Yogasutra 2.19 - 2.20<ref name=pyogas3t/>}}

In Book 4, Yogasutra states spiritual liberation as the stage where the yogin achieves distinguishing self-knowledge, he no longer confuses his mind as Atman, the mind is no longer affected by afflictions or worries of any kind, ignorance vanishes, and "pure consciousness settles in its own pure nature".<ref name=pyogas3t/><ref>Verses 4.24-4.34, Patanjali's Yogasutras; Quote: "विशेषदर्शिन '''आत्म'''भावभावनाविनिवृत्तिः"</ref>

The Yoga school is similar to the Samkhya school in its conceptual foundations of ''Ātman''. It is the self that is discovered and realized in the Kaivalya state, in both schools. Like Samkhya, this is not a single universal ''Ātman''. It is one of the many individual selves where each "pure consciousness settles in its own pure nature", as a unique distinct soul/self.<ref>Stephen H. Phillips, ''Classical Indian Metaphysics: Refutations of Realism and the Emergence of "new Logic".'' Open Court Publishing, 1995, pages 12–13.</ref> However, Yoga school's methodology was widely influential on other schools of Hindu philosophy. Vedanta monism, for example, adopted Yoga as a means to reach ''Jivanmukti'' – self-realization in this life – as conceptualized in Advaita Vedanta. Yoga and [[Samkhya]] define ''Ātman'' as an "unrelated, attributeless, [[self-luminous]], omnipresent entity", which is identical with consciousness.{{sfn| Grimes|1996|p=69}}