Alok_N wrote:
a lot of Hindu thought is lost in translation ... the objects don't have "soul" ... soul is a western concept ... I have no idea what a "soul" is ...
who is responsible for translating Atman into Soul? ... must be some Maximus-e-Mueller type of dude ...
IMO, that translation of Atman-Brahman as Soul-God relationship is a clear attempt to incorporate western belief into Hindu thought ...
from what I see, a lot of Hindus buy into it hook, line and sinker ...
the large mistake, IMO, is that this translation gives
identity to soul ... my understanding of Vedic thought is that
identifying with Atman is the root cause of ignorance ...
removal of this ignorance leads to understanding ... that's all ...
the view that Atman has a Bollywood ishtyle tearful reunion with a dude called Parmatma is clearly an attempt to inculcate the linear model of "soul" going to heaven to party with "god" dude ...
Alok Mahatman,
Atman=Brahman is realized at the top of the mountain of "Being" by very few realized sages who manage to climb there.
Below that mountain there are many valleys and hills and plains. Universe is vast in its varieties, despite having a sole brahman as its basis.
Regarding soul:
1. In Upanishads proper there is a repeated mention of a golden-being (hiranmaya-purusha), of the size of a thumb (angushtha-matram) , within the cave of the heart (hridaye guhaayaam).
2. This "being" inside the cave of the heart was identified later by the philosophers/seers with the jiva. Jiva is the entity which transmigrates from birth to birth carrying essential lessons of each life-time. This is not just "pure consciousness" but an actual being of will, consciousness and a sort of a body (prakriti), the karana-sarira.
3. [edited]
4. Heart is identified with the seat of divine within a human body. In Gita Krishna says he is within heart of each being. This is one of the main ways devotional path, bhakti-yoga, is practiced, by realizing the divine presence within one's heart.
5. One of the most detailed expositions is given by Sri Aurobindo, who calls it chaitya-purusha or the psychic-being. He says that human heart region has two chakras. Near the usual heart is the chakra of emotion-being in us. But behind it, as if in a deep cave (nihite-guhAyAm of upanishads), is the center where a divine spark is present in all beings. This chaitya-purusha is like one of the birds in the famous two-bird analogy of the Rgveda and sAankhya (dvau suparna sayuja sakhaya...), the one which is actually involved in the prakriti and suffers or enjoys its fruits. There is a similar formation called "jivatman" and it is percieved in a chakra above the head, but unlike the chaitya-purusha, jivatman is not involved directly in all aspects of a person's life suffering or enjoying its passage through lifetimes. Its like the second bird in that analogy which just watches from above, the witness self.
The chaitya-purusha and the jivatman are eventually discovered to merge into one, and the deepest level they further merge into the universal atman which is brahman. And that merger can be extremely blissful, if you insist you may even call it bollywood ishtyle.
So, there are two kinds of an organization within a human. One is of successive shells or sheaths (like the pancha-koshas of Taittiriya-upanishad), that are centered around the heart, or the chaitya-purusha. Other is a rising ladder kind of organization, that has the usual 7 chakras (muladhara to sahsrara), and some chakras above the head, with jivatman at the top. At the extreme level both these organizations, sheath-like and ladder-like merge into one, the Atman.
Just to mention that it wasn't just theorizing on his part. During his yoga-sadhana he actually found the second center in the heart, which he says felt like diving deeper and deeper before he could open that center. This "golden-colored" center, shaped like a flame of a candle (hiranmaya angustha-matra purusha of the upanishads) is also consistent with the upanishadic sayings. He mentions that before that center opens and chaitya-purusha in people becomes truly active, instead of just remaining passive as in most people, yoga-practitioners go through tremendous turmoils, mostly caused by the vital parts of our being (emotions, power, desires etc., the lower chakras) and also by mind. But an active chaitya-purusha is like a sunlit-path. It creates tremendous harmony in the whole being, and all the rebellious parts become helping participants instead of huge enemies.
Anyone who has practiced yoga-meditation, (I know you have

), knows how the amount of inner turmoils increase, the moment you start doing something serious. Its like whole nature turns hostile. But apparently this center of our being, the chaitya-purusha, when awakened makes everything much more easier.
This is also the center of love & devotion, bhakti. And as the consecutive sheaths and riding-ladders both meet at the same point eventually, this means that bhakti-yoga and jnana-yoga lead to the same goal.
Now regarding the "soul", there is lot of confusion due to mixed terminology. If by soul one means the being in us that goes through lifetimes carrying the karma-impressions and learnings with it, then that would be the "chaitya-purusha" or the "purusha in the heart". It is not same as the universal Atman=Brahman.