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Study the concepts of "atman" or "self" in Hinduism

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DOI: 10.13140/RG.2.2.26851.37923

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Kongpop Panyalertsinpaisarn
School of Buddhist Studies, Philosophy and Comparative Religions
Title: The principles of “atman” and “anatman” in Buddhism
___________________________________________________________________________

This essay explains the principles of the “atman” or “self”, and the doctrine of
“anatman”, or “non-self” in Buddhism firstly, how the doctrine of atman is in the concepts of
rebirth in Buddhism. Secondly, how the principles of anatman were explained by the Buddha
in his sermon, finally, discuss the Buddha‟s teaching about anatman and what remains after
the atman is deconstructed at the time of death.

Firstly, atman, can be translated as “self,” “inner self” or something less physical such
as the “core of individual identity”. In terms of the “self”, the atman is something that
distinguishes the self from the physical body, and the real self, the intelligent self or the self
of knowledge. Buddhism and Hinduism share the concept of an “infinite cycle of deaths and
rebirths” (Hershock, Peter D., 2005). Buddhists assert that when a living being passes away,
the Atman breaks down into five aggregates. Vijnana or “consciousness” exists as a causal
continuum, but not as an object fusing an organic body and new birth begins depending on
the karmic accumulations from the uncountable previous lifetime.1

According to the doctrine of dependent origination2, When Vijnana arises, then

“rupa”, “material form” and “nama”, “spirit” arise. Whether or non-rebirth will take place
depends on suitable causes and conditions.

Secondary, the doctrine of “anatman” was preached by the Buddha as his second
sermon in “Dhammacakkappavattana” Sutta. In this sermon, the Buddha taught that the self
should not grasp because it is subject to suffering, is impermanent, and is essential “not-self.”
For Buddhists, the ultimate goal is the cessation of the cycle of rebirths and deaths. It leads to
the “enlightenment” which is the state of nirvana or practices the doctrine of non-self (Pual
Williams, 2008). According to the doctrine of “non-self” preached the part of “Anatta-
lakkhana Sutta (Vin.i.13), the Individual self3” by the Buddha.

Is made of five aggregates and it will finally deconstruct to five aggregates.

Everything that consists of five aggregates is “anatman”, “non-self” and is subject to
impermanence and suffering. (Plamintr Sunthorn, 2001) clarifies that everything that exists
consists of five aggregates, and they naturally changes, rise and fall, originate and pass away.
In other words, nothing is permanent or everlasting, and it is unavoidable that suffering will
sooner or later arise. In the “majjhimanikaya”, the Buddha teaches that the body (the first

1
See Harvey, 2013, 24-5; Story, 2000, 26; Prebish & Keown, 2010, 56
2
Prebish & Keown (2010, 48) elaborate that the doctrine of paticca samuppada, or dependent
origination, is fundamentally the Buddha‟s teaching on causation. All phenomenal existence relies on
conditions and causes; when this exists, that arises. In contrast, when the condition does not exist, the
consequence does not arise. Another way to explain this teaching is AB or –A-B, respectively.
3
“Is there, Nagasena, any being which passes on from this body to another body?” - No, your majesty
aggregates) will break down into four significant elements. These are the reasons why the
Buddha denied the existence of the atman and rejected the idea of the atman surviving after
death.4

In the last section, it is crucial to note that since the self deconstructs to five
aggregates; it does not mean the five aggregates will disappear totally. Similarly, when the
body (“rupa”) deconstructs to four significant elements, it does not equally mean these
elements will disappear entirely or noting remains, but these elements have changed the form,
remaining on the earth. According to the “Anatta-lakkhana” Sutta, the Buddha did not teach
that individual will completely disappear, but it is subject to suffering, impermanence, and
non-self. (Schumman H.W., 1973) claimed the Buddha intentionally taught such doctrines to
emphasize that the atman is not something essential to grasp and cling on to, but something
to let go of, in order to achieve freedom from the cycle of rebirths and deaths. If all living
beings pass way, and everything completely disappears at the time of death, then how is the
next life formed and how can the law of karma act? Such ideas about the self make the
doctrine of dependent origination meaningless. Some scholars point out that even though the
“rupa” “physical body” finally breaks down at death, the personal identity continues to exist
on the causal continuum.

According to the conversation between Venerable Nagasena and King Milinda, when
all living beings pass away, karma does not disappear. In this way, one‟s previous life links to
the next life through karma, and they cannot avoid the consequences of previous actions
committed (whether pure or impure). The karma contains in “nama-rupa”, or “psycho-
physical organism”. Refer to the doctrine of dependent origination, because sankhara mental
formations exist, it is leading to arising of Vijnana consciousness. (Story Francis, 2000)
reveals that when self deconstructs, Vijnana will exist as a causal continuum. Vijnana is not
an entity or an object; it is constituted of endless patterns of point-moments of awareness,
arising and passing away rapidly.

It also identifies as a stream of identity consisted of the causal continuum of the

“santati” “process” on the physical and mentally subconscious conditions. Remaining of
Vijnana concerns incorporates with the doctrine of dependent origination, and it makes how
the process of the next life performs reasonable more; when vijnana exists, the rupa and
nama will be arisen depending on the causes and conditions5.

The process of new rebirth will be regulated by the quality of “karma” whether being
as “manusya” (human) or other forms6.

In conclusion, the demonstration in this essay is the concept of self (atman) and the
doctrine of non-self (anatman). It shown Buddhist connected with both concept of atman and

4
See also Prebish & Keown, 2010, 55; Schumann, 1973, 44.
5
. This concept also rejects the idea of a god creator that differentiates Buddhism from Hinduism.
6
Deva (heavenly), Asura (demigod), Tiryak (animals), Preta (ghosts), and Naraka (resident of hell)
(Obeyesekere, 2005, 127)
 the doctrine of anatman, respectively. The term atman in Buddhism considers being
impermanent, the cause of suffering and non-self. There was still the term anatman, which
considered that around the 18th to the 19th centuries, and translated as “emptiness” or
“nothingness”. Similarly, the Thai Buddhist community interpreted the doctrine of non-self
as nothing remains after death, including nirvana. When self is deconstructed to five
aggregates, at least the fourth and fifth aggregate is not entirely disappeared or depleted but
existed as a casual continuum.

Moreover, Buddhist is the concept of an infinite cycle of rebirths and deaths.

Buddhists teach that Vijnana will exist as the causal continuum but not self, arising rupa-
nama, beginning of new birth. Whenever enlightenment reaches, the cycle of rebirths and
deaths will cease. Therefore, it could conclude that the translation of anatman as “emptiness”
or “nothingness” is the case of mistaken understanding, and it is leading to a
misunderstanding of the doctrine of anatman.

Bibliography

Harvey, Peter. „The Buddha and His Indian Context‟. In An Introduction to Buddhism:
Teachings, History and Practices, 2nd edition., 9–31. Cambridge: Cambridge
University Press, 2013.

Hershock, Peter D. „Differences in Indian and Chinese Cultural Contexts‟. In Chan

Buddhism, 34–45. Honolulu: University of Hawaii Press, 2005

Plamintr, Sunthorn. Basic Buddhism Course. Carmel, New York: The Buddhist Association
of the United States, 1991.

Prebish, Charles S., and Damien Keown. „The Dharma‟. In Introducing Buddhism, 2nd
edition., 42–58. London: Routledge, 2010.

Schumman, H. W. “Buddhism: An outline of its teaching and schools.” (1973).

The story, Francis. Rebirth as doctrine and experience: essays and case studies. Vol. 2.
Buddhist Publication Society, 2000.

Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. 2nd edition. London, New
York: Routledge, 2009.

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