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Atma means soul or self or consciousness. The term also denotes other meanings like spirit, breath, individuality, peculiarity, character, nature etc. <ref>Available from http://spokensanskrit.org/index.php?tran_input=AtmA&direct=se&script=hk&link=yes&mode=3</ref> Atma is the connection to knowledge depository (dnyanapratisandhata). [Chakrapani on Cha.Sa.[[Sutra Sthana]] 1/42].  Atma is a fundamental element. [Cha.Sa.[[Sutra Sthana]] 1/48]. It is the element of consciousness in a holistic human being. [Cha.Sa.[[Sutra Sthana]]1/46-47,Cha.Sa.[[Sutra Sthana]] 8/4, Cha.Sa.[[Sharira Sthana]] 1/16]

 

<p style='text-align:justify;'>Atma means soul or self or consciousness. The term also denotes other meanings like spirit, breath, individuality, peculiarity, character, nature etc. <ref>Available from http://spokensanskrit.org/index.php?tran_input=AtmA&direct=se&script=hk&link=yes&mode=3</ref> Atma is the connection to knowledge depository (dnyanapratisandhata). [Chakrapani on Cha.Sa.[[Sutra Sthana]] 1/42].  Atma is a fundamental element. [Cha.Sa.[[Sutra Sthana]] 1/48]. It is the element of consciousness in a holistic human being. [Cha.Sa.[[Sutra Sthana]]1/46-47,Cha.Sa.[[Sutra Sthana]] 8/4, Cha.Sa.[[Sharira Sthana]] 1/16]

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|data6 = March 03, 2020

|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India

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The word atma is derived from sanskrit word atman meaning “breath”.  Various dictionaries translate the word atma as "real self" of the individual<ref>Atman, Oxford Dictionaries, Oxford University Press (2012)  

The word atma is derived from sanskrit word atman meaning “breath”.  Various dictionaries translate the word atma as "real self" of the individual<ref>Atman, Oxford Dictionaries, Oxford University Press (2012)  

</ref>, <ref> John Bowker (2000), The Concise Oxford Dictionary of World Religions, Oxford University Press, ISBN 978-0192800947  </ref>, <ref>WJ Johnson (2009), A Dictionary of Hinduism, Oxford University Press, ISBN 978-0198610250</ref> innermost essence<ref> Karel Werner (1998). Yoga and Indian Philosophy. Motilal Banarsidass. pp. 57–58. ISBN 978-81-208-1609-1</ref>, and soul<ref> Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, p.63</ref>.

</ref>, <ref> John Bowker (2000), The Concise Oxford Dictionary of World Religions, Oxford University Press, ISBN 978-0192800947  </ref>, <ref>WJ Johnson (2009), A Dictionary of Hinduism, Oxford University Press, ISBN 978-0198610250</ref> innermost essence<ref> Karel Werner (1998). Yoga and Indian Philosophy. Motilal Banarsidas. p. 57–58. ISBN 978-81-208-1609-1</ref>, and soul<ref> Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, p.63</ref>.

===Synonyms===

===Synonyms===

Paramatma, Jeeva, Indriyatma, Bhutatma, Antaratma, Jeevatma, Chetana dhatu, Dehi, Shariri, Prani, Puman, Purusha, Sattva, Kshetradnya, Beejadhatu, Beeja dharma, Garbhatma, Dnya, Nirvikar, Para, Nirguna, Avvaya, Akshara, Sarvadnya, Vibhu, Nirvishesha, Vashinam, Swatantra, Avyakta, Ishwar, Parameshavar, Vishvarupa, Vishvakarma, Nityayuka, Sanushaya, Pudgala, Ka, Ya, Sa, Asau. <ref>Thakar V.J. Ayurvediya Maulika Siddhanta, Sanskrit book.1985. Gujarat Ayurved University, Jamnagar Atmatattva vivechanam.p.364 </ref>  

Paramatma, Jeeva, Indriyatma, Bhutatma, Antaratma, Jeevatma, Chetana dhatu, Dehi, Shariri, Prani, Puman, Purusha, Sattva, Kshetradnya, Beejadhatu, Beeja dharma, Garbhatma, Dnya, Nirvikar, Para, Nirguna, Avvaya, Akshara, Sarvadnya, Vibhu, Nirvishesha, Vashinam, Swatantra, [[Avyakta|Avyakta]], Ishwar, Parameshavar, Vishvarupa, Vishvakarma, Nityayuka, Sanushaya, Pudgala, Ka, Ya, Sa, Asau. <ref>Thakar V.J. Ayurvediya Maulika Siddhanta, Sanskrit book.1985. Gujarat Ayurved University, Jamnagar Atmatattva vivechanam.p.364 </ref>

===Contextual meanings===

===Contextual meanings===

#Omnipresent (vishvarupa)  

#Omnipresent (vishvarupa)  

#Omnipotent (vishvakarma).

#Omnipotent (vishvakarma).

#It is invisible (avyakta), neither has a beginning nor an end (anadi-nidhana) and is imperishable (akshara). [Cha.Sa [[Sharira Sthana]] 3/8]

#It is invisible ([[Avyakta|avyakta]]), neither has a beginning nor an end (anadi-nidhana) and is imperishable (akshara). [Cha.Sa [[Sharira Sthana]] 3/8]

#The soul is omnivagant / omnipresent (can move anywhere and everywhere), sustains all bodies, performs all actions, and takes all forms.  

#The soul is omnivagant / omnipresent (can move anywhere and everywhere), sustains all bodies, performs all actions, and takes all forms.  

#It is the source of consciousness, transcending all senses, as it is always associated (with intellect etc.), it gets involved in feelings like attachment etc. [Cha.Sa. [[Sharira Sthana]] 2/32]

#It is the source of consciousness, transcending all senses, as it is always associated (with intellect etc.), it gets involved in feelings like attachment etc. [Cha.Sa. [[Sharira Sthana]] 2/32]

#Atma forms the fundamental structure of holistic human beings with mind (sattva) and body (sharira). [Cha. Sa. [[Sutra Sthana]] 1/46].  

#Atma forms the fundamental structure of holistic human beings with mind (sattva) and body (sharira). [Cha. Sa. [[Sutra Sthana]] 1/46].  

#Atma is an essential component of life (ayu) with a combination of body (sharira), sense and locomotor organs (indriya), and mind(sattva). [Cha.Sa.[[Sutra Sthana ]]1/42].

#Atma is an essential component of life ([[ayu]]) with a combination of body (sharira), sense and locomotor organs (indriya), and mind(sattva). [Cha.Sa.[[Sutra Sthana ]]1/42].

===Role of atma in embryogenesis===  

===Role of atma in embryogenesis===  

The following factors that originate from atma are called atmaja components.

The following factors that originate from atma are called atmaja components.

#Taking birth in a species  

#Taking birth in a species  

#Life span(Ayu)

#Life span([[ayu]])

#Self-realization(Atma jnana)  

#Self-realization(Atma jnana)  

#Mind(Manas)

#Mind(Manas)

#During clinical examination, the physician shall know inner self of the patient in order to have complete knowledge of disease. [Cha.Sa.[[Vimana Sthana]] 8] It is important to reveal the fundamental cause of disease and its progression. Without this knowledge, treatment is incomplete.  

#During clinical examination, the physician shall know inner self of the patient in order to have complete knowledge of disease. [Cha.Sa.[[Vimana Sthana]] 8] It is important to reveal the fundamental cause of disease and its progression. Without this knowledge, treatment is incomplete.  

#Antaratmani or the inner self is related to the mind. The sensation of pain is diminished after langhana therapy. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 22/35]

#Antaratmani or the inner self is related to the mind. The sensation of pain is diminished after langhana therapy. [Chakrapani on Cha.Sa.[[Sutra Sthana]] 22/35]

#Knowledge of self is important to decide satmya or suitability. [Cha.Sa.[[Vimana Sthana]] 1/20]

#Knowledge of self is important to decide [[satmya]] (suitability). [Cha.Sa.[[Vimana Sthana]] 1/20]

#Self-deeds are responsible for all diseases. [Cha.Sa.[[Nidana Sthana]]7/21]

#Self-deeds are responsible for all diseases. [Cha.Sa.[[Nidana Sthana]]7/21]

=== References from [[Charak Samhita]] ===

=== References from [[Charak Samhita]] ===

The list of references for Atma in Charak Samhita can be seen here.[[Media:Atma references Charak Samhita.pdf |Atma references Charak Samhita.pdf]]

The list of references for Atma in Charak Samhita can be seen [[Media:Atma references Charak Samhita.pdf |here.]]

 

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==References==

==References==