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The two philosophical concepts intertwined, the “self” of ATMAN and the “whole” of BRAHMAN, are right at the heart of Hinduism, but their meanings are hard to understand for a Westerner and, indeed, the idea. the meaning of such words is not completely unanimous either within Hinduism. However, the generally accepted explanations are those contained in VEDANTA, the conclusion of the UPANISHADS.
In the book Chandogya Upnishad, a father who teaches his son, Shvetaketu, about the nature of atman in ordinary everyday language. He told me to cut a fig tree in half. Inside, the child sees tiny particles and the father tells him to take one and cut it in half. When asked what he saw, the boy shook his head and replied, “Nothing.” The father explained to him that nothing that was the core from which a tall fig tree had grown. That essential core was invisible and he had to imagine that atman was that.
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Using another simile image of bees and honey, the father explained that the atman is the ego of the whole world. The bees make honey by flying away to suck the nectar of many flowers and then recombine into a whole homogenous substance so that the nectar from each different tree can no longer identify its distinct origin. Also, when all creatures integrate with the Being, they are not aware that they are doing so. Whether a tiger, a lion, a watchdog, a caterpillar, a moth, an eye mosquito, a gull, or a Shvetaketu itself – they all integrate into the essentiality of the universe’s self, that is The truth, it’s atman.
The first comparison seems to suggest that the atman is somewhat distinguished from the brahman, while the second way implies that all things are homogeneous and, after all, only reality.