In Hinduism, the concept of Atma (or Atman) is central to understanding the nature of the self. The Atmopanishad (Atma Upanishad), a part of the Atharva Veda, delineates three distinct kinds of Atma:
Bahyatma (Outer Atman): This is the physical body, known in Sanskrit as 'Deha' or 'Sharira.' It is the outermost layer of existence, comprising the various limbs and organs. This body is subject to birth, growth, decay, and ultimately death. The Bahyatma represents the gross physical manifestation of the self, interacting with the external world through sensory organs.
Antaratma (Inner Atman): The Antaratma is the inner self, often equated with the mind and the subtle body (Sukshma Sharira). It is composed of the sukshma-bhutas (subtle elements) and encompasses the mental and emotional faculties. This includes thinking, feeling, and willing, along with the functions of the senses. The Antaratma is responsible for our thoughts, emotions, and intellect, acting as the bridge between the physical body and the deeper spiritual essence.
Paramatma (Supreme Atman): The Paramatma, or the Supreme Self, is the ultimate, indestructible reality underlying all existence. It is also referred to as 'Purusha' in the context of Sankhya philosophy. The Paramatma is the true self, subtler than the subtlest and beyond all change and destruction. It is eternally pure, infinite, and acts as the witness to all phenomena. Unlike the Bahyatma and Antaratma, which are subject to change and illusion, the Paramatma is immutable and represents the highest truth and reality in Hindu metaphysics.
These three aspects of Atma reflect the layers of human existence, from the tangible physical form to the intangible mind and finally to the transcendental reality. Understanding these layers is essential for comprehending the Hindu philosophy of self and the ultimate goal of Moksha (liberation), where one realizes the unity of the individual self (Jivatma) with the Supreme Self (Paramatma).