Atman and Moksha in context of Hinduism and Theravada Buddhism
In Vedantic Hindu philosophy, the Atman is regarded as a metaphysical self. This word was first seen in its current context in the Hindu Upanishads, dating back to 1000 BC. The word "Atman" is construed by some schools as "the fundamental nature of the man”." A "in this word is a negative particle.”A-tma" or "Atman” basically means "the opposite of darkness," i.e. "Brilliant". Advaita (the monistic school) philosophers believe that individual souls exist only as Maya (Illusion). Dvaita philosophy claims that there is a plurality of eternal souls (Bhagavad Gita 2.12.). Advaita describes an ultimate Atman (in this sense synonymous with Brahman) as the omnipresent soul of the universe: the universal principle of life, the moderator of all organisms, and the world-soul. This view is a sort of panentheism which is not equivalent to the one creator God of monotheism. Dvaita (The Dualistic School) calls the omnipresent as “Parmatmam” which is quantitatively different from each Atman. Identification of souls, with 'One Atman' is the monistic Advaita Vedanta’s position, which is criticized by dualistic Dvaita Vedanta (which claims reality for both, a God functioning as the ultimate metaphorical "soul" of the universe, and for actual individual "souls" as such). The Dvaita '(or dualistic) schools, therefore, in contrast to Advaita, are in favor of an exclusive monotheistic position that is synonymous with Brahman and Vishnu. A significantly different meaning to the Hindu concept of atman is given in Buddhism. Both negation and redefining of atman yielded different philosophical outlooks on the concept of "I" and the "self.” Atman is identified as the cause of Samsara (wandering-on) is not only related with the different concepts of Atman to be found in Hindu philosophy (Atman (Hinduism)), and indeed the specific identification of this the Atman, is a key philosophical concept for the Buddhist meditator. If Atman should not exist at all, then we would all be naturally free from Samsara. What this means is that Atman is identified as existing as a concept - more precisely, like a cognitive mask, which can be identified as being at the origin of all sufferings. Thus, when Buddhists say that there is no Atman, they are not really saying that it does not exist, but it exists only as a cognitive obscuration at the root of all misery.
Moksha is considered a final release from the world of self, the loosening of the fetter of duality and a realization of one’s fundamental nature, and an experience of pure consciousness and happiness that is ineffable and beyond sensation. According to the main branch of Hinduism known as Advaita Vedanta, the liberation of the individual soul or atman is realized with the unparalleled existence known as Brahman. Self-as-a subject never exists. In other traditions, it is estimated that the identification between the
liberation of the human being and God is not total, but there is always a distinction between the two. In Vaishnavism, one of the largest branches of Hinduism, Moksha means renouncing all worldly things and devoting life to the service of Vishnu (God). Some Hindu scriptures emphasize the concept of devotional Moksha, which is achieved through the practice of Bhakti Yoga (yoga of worship). In Dvaita (dualist) schools of Vaishnava traditions, Moksha is defined as love, perpetual union with God and considered the utmost accomplishment of life. In Advaita philosophy, the supreme truth is not a particular Godhead as such, but is a formless entity, one which is essential, even without a personality or pursuit. Moksha is unification with this entity. The notions of impersonal Moksha and Buddhist Nirvana are analogous. Undeniably, there is much common ground in their analysis of consciousness and enlightenment. According to Theravada Buddhism, the definition of Nirvana is: “ Nibbati vattamdukkham etthati nibbanam; nibbati vattarndukkham etasmim adhigateti va nibbanam. “[1] In Nirvana, the cycle of suffering comes to an end peacefully. Hence the end of suffering is Nirvana. Nirvana is, therefore, the establishment of peace with the destruction of suffering. To be concise we can say that Nirvana is synonymous with utter peace. Termination of suffering results in the eradication of the cycles of debasements, action and reactions. Believers say that the state of freshness or peacefulness (shanti) is a feature of Nirvana. This peacefulness douses the embers of sufferings. The destruction of three rounds of defilement, action and reaction lead to the creation of mind, matter and free will. In Ratana Sutta, obliteration of sufferings is described as the dousing of fire. With men of wisdom everything is extinguished in the same way as the fire is. Their old actions are snuffed out and no new ones are created. Thus the light of existence is stubbed out. Ref: Vivekananda, Swami (2005), Jnana Yoga, [1]Nature of Nibbana,1995