Editing Ātman (Hinduism) (section)

==Influence of Atman-concept on Hindu ethics==
[[File:Non violence sculpture by carl fredrik reutersward malmo sweden.jpg|220px|thumb|[[Ahimsa]], non-violence, is considered the highest ethical value and virtue in Hinduism.<ref name=evpc>Stephen H. Phillips & other authors (2008), in Encyclopedia of Violence, Peace, & Conflict (Second Edition), {{ISBN|978-0123739858}}, Elsevier Science, Pages 1347–1356, 701-849, 1867</ref> The virtue of Ahimsa follows from the Atman theories of Hindu traditions.<ref name=ludwig/><ref>NF Gier (1995), Ahimsa, the Self, and Postmodernism, International Philosophical Quarterly, Volume 35, Issue 1, pages 71-86, {{doi|10.5840/ipq199535160}};<br>Jean Varenne (1977), Yoga and the Hindu Tradition, University of Chicago Press, {{ISBN|978-0226851167}}, page 200-202</ref>]]
The ''Atman'' theory in Upanishads had a profound impact on ancient ethical theories and dharma traditions now known as Hinduism.<ref name=ludwig>Ludwig Alsdorf (2010), The History of Vegetarianism and Cow-Veneration in India, Routledge, {{ISBN|978-0415548243}}, pages 111-114</ref> The earliest [[Dharmaśāstra#The meaning and sources of Dharma|Dharmasutras]] of Hindus recite ''Atman'' theory from the Vedic texts and Upanishads,<ref>These ancient texts of India refer to Upanishads and Vedic era texts some of which have been traced to preserved documents, but some are lost or yet to be found.</ref> and on its foundation build precepts of dharma, laws and ethics. ''Atman'' theory, particularly the Advaita Vedanta and Yoga versions, influenced the emergence of the theory of ''[[Ahimsa]]'' (non-violence against all creatures), culture of vegetarianism, and other theories of ethical, dharmic life.<ref>Stephen H. Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0231144858}}, pages 122-125</ref><ref>Knut Jacobsen (1994), The institutionalization of the ethics of "non-injury" toward all "beings" in Ancient India, Environmental Ethics, Volume 16, Issue 3, pages 287-301, {{doi|10.5840/enviroethics199416318}}</ref>

===Dharma-sutras===
The Dharmasutras and Dharmasastras integrate the teachings of ''Atman'' theory. Apastamba Dharmasutra, the oldest known Indian text on dharma, for example, titles Chapters 1.8.22 and 1.8.23 as "Knowledge of the Atman" and then recites,<ref name=apastamba1>Sanskrit Original: [http://www.hinduonline.co/vedicreserve/kalpa/dharma/apastamba_dharma_sutra.pdf Apastamba Dharma Sutra] page 14;<br>'''English Translation 1''': [https://archive.org/stream/sacredlawsofarya00buhliala#page/n139/mode/2up Knowledge of the Atman] Apastamba Dharmasutra, The Sacred Laws of the Aryas, [[Georg Bühler]] (Translator), pages 75-79;<br>'''English Translation 2''': Ludwig Alsdorf (2010), The History of Vegetarianism and Cow-Veneration in India, Routledge, {{ISBN|978-0415548243}}, pages 111-112;<br>'''English Translation 3''': [[Patrick Olivelle]] (1999), Dharmasutras, Oxford University Press, {{ISBN|978-0192838827}}, page 34</ref>

{{blockquote|There is no higher object than the attainment of the '''knowledge of Atman'''. We shall quote the verses from the Veda which refer to the attainment of the knowledge of the Atman. All living creatures are the dwelling of him who lies enveloped in matter, who is immortal, who is spotless. A wise man shall strive after the knowledge of the Atman. It is he [Self] who is the eternal part in all creatures, whose essence is wisdom, who is immortal, unchangeable, pure; he is the universe, he is the highest goal. – 1.8.22.2-7

[[Akrodha|Freedom from anger]], from excitement, from rage, [[Seven deadly sins#Greed|from greed]], from perplexity, [[Ārjava|from hypocrisy]], from hurtfulness (from injury to others); Speaking the truth, [[Mitahara|moderate eating]], refraining from calumny and envy, [[Dāna|sharing with others]], avoiding accepting gifts, uprightness, forgiveness, gentleness, tranquility, [[Temperance (virtue)|temperance]], amity with all living creatures, [[yoga]], honorable conduct, benevolence and contentedness – These virtues have been agreed upon for all the [[Ashrama (stage)|ashramas]]; he who, according to the precepts of the sacred law, practices these, becomes '''united with the Universal Self'''. – 1.8.23.6
|Knowledge of the Atman, [[Apastamba]] Dharma Sūtra, ~ 400 BCE<ref name=apastamba1/>}}

===Ahimsa===
The ethical prohibition against harming any human beings or other living creatures (Ahimsa, अहिंसा), in Hindu traditions, can be traced to the ''Atman'' theory.<ref name=ludwig/> This precept against injuring any living being appears together with Atman theory in hymn 8.15.1 of Chandogya Upanishad (ca. 8th century BCE),<ref>Sanskrit original: तधैतद्ब्रह्मा प्रजापतये उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठा'''प्याहिँस'''न्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥१॥; [http://sa.wikisource.org/wiki/छान्दोग्योपनिषद्_४ छान्दोग्योपनिषद् ४] Wikisource;<br>English Translation: Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 205</ref> then becomes central in the texts of Hindu philosophy, entering the dharma codes of ancient ''Dharmasutras'' and later era ''Manu-Smriti''. Ahimsa theory is a natural corollary and consequence of "Atman is universal oneness, present in all living beings. Atman connects and prevades in everyone. Hurting or injuring another being is hurting the Atman, and thus one's self that exists in another body". This conceptual connection between one's ''Atman'', the universal, and Ahimsa starts in [[Isha Upanishad]],<ref name=ludwig/> develops in the theories of the ancient scholar Yajnavalkya, and one which inspired [[Mahatma Gandhi|Gandhi]] as he led non-violent movement against colonialism in early 20th century.<ref name=maxmullerisha/><ref>Deen K. Chatterjee (2011), Encyclopedia of Global Justice: A - I, Volume 1, Springer, {{ISBN|978-1402091599}}, page 376</ref>

{{blockquote|
<nowiki>
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥६॥</nowiki><br><nowiki>
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥७॥</nowiki><br><nowiki>
स पर्यगाच्छुक्रमकायमव्रणम् अस्नाविरँ शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयम्भूःयाथातथ्यतोऽर्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥८॥</nowiki>

And he who sees everything in his atman, and his atman in everything, does not seek to hide himself from that.<br>
In whom all beings have become one with his own atman, what perplexity, what sorrow, is there when he sees this oneness?<br>
He [the self] prevades all, resplendent, bodiless, woundless, without muscles, pure, untouched by evil; far-seeing, transcendent, self-being, disposing ends through perpetual ages.
|Isha Upanishad, Hymns 6-8,<ref name=maxmullerisha>Sanskrit original: [http://sa.wikisource.org/wiki/ईशावास्%E2%80%8Dयोपनिषद् ईशावास्य उपनिषद्] Wikisource;<br>English Translation 1: [https://archive.org/stream/upanishads01mlgoog#page/n425/mode/2up Isha Upanishad] Max Müller (Translator), Oxford University Press, page 312, hymns 6 to 8;<br>English Translation 2: [http://www.universaltheosophy.com/sacred-texts/isavasya-upanishad/ Isha Upanishad] See translation by Charles Johnston, Universal Theosophy;<br>English Translation 3: [https://archive.org/stream/upanishadssrisan00sita#page/12/mode/2up Isavasyopanishad] SS Sastri (Translator), hymns 6-8, pages 12-14</ref>}}