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Jīva (Samskrit: जीवः), literally means a living being, in Indian thought is a technical term closest to what is called “person” in contemporary psychology. In the Upanishads, the [[Indian Concept of Self|Indian concept self]], the ātman appears to be closely associated with the concepts of [[Purusha (पुरुषः)|purusha]] and jiva variously designating the individual person. Sometimes the term ātman is used in conjunction with other words that indicate the main features of the person:<ref name=":0">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 129 - 133)</ref>
Jīva (Samskrit: जीवः), literally means a living being, in Indian thought is a technical term closest to what is called “person” in contemporary psychology. Jiva is studied in various aspects such as biological, physiological, intellectual, psychological and metaphysical levels. A Jiva has a distinct psychological identity different from [[Purusha (पुरुषः)|purusha]] and [[Brahman (ब्रह्मन्)|brahman]] simply because of the vrittis of the manas and buddhi which are a part of Jiva.
== Introduction ==
In the Upanishads, the [[Indian Concept of Self|Indian concept self]], the ātman appears to be closely associated with the concepts of [[Purusha (पुरुषः)|purusha]] and jiva variously designating the individual person. Sometimes the term ātman is used in conjunction with other words that indicate the main features of the person:<ref name=":0">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 129 - 133)</ref>
* as a living self (jīvātmā)
* as a living self (jīvātmā)
== Defining Jiva ==
== Defining Jiva ==
The ātman/self concept in the Upanishads permits three basic interpretations,
The ātman/self concept in the Upanishads permits three basic interpretations,
# Atman as in Brahman, the Universal or Supreme Self.
# Atman as the sentient principle, consciousness-as-such (or pure consciousness) that enables one to be conscious, to know, feel, enjoy and suffer.
# Atman as in the sense of Jiva (some call it as Jivatma), refers the individual agentic self, the one who knows, feels and does things.
The Śvetāśvātara Upanishad (5.7–12), describes some of the most crucial characteristics of the individual jiva:<ref>Swami Gambhiranand, trans, (1986 First Edition) ''Svetasvatara Upanisad, With the commentary of Sankaracarya''. Kolkata: Advaita Ashrama. (Pages 172 - 177)</ref><ref>Swami Tyagisananda, trans (1949) ''Svetavataraopanisad''. Madras: Sri Ramakrishna Math. (Pages 106 - 111)</ref><blockquote>अङ्गुष्ठमात्रो रवितुल्यरूपः सङ्कल्पाहङ्कारसमन्वितो यः । बुद्धेर्गुणेनात्मगुणेन चैव आराग्रमात्रोऽप्यपरोऽपि दृष्टः ॥ ८ ॥ (Shve. Upan. 5.8)<ref name=":1">Shvetashvatara Upanishad ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A4%E0%A4%BE%E0%A4%B6%E0%A5%8D%E0%A4%B5%E0%A4%A4%E0%A4%B0%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A4%E0%A5%8D/%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%AE%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 5])</ref></blockquote>That Self (आत्म) which is of the size of the thumb (अङ्गुष्ठमात्र) subtle as the tip of a goad (आराग्रमात्र - tip most point of goad), pure and self effulgent like the Sun (रवितुल्यरूपः), and is associated with desires and egoism (सङ्कल्पाहङ्कारसमन्वित), as also with the qualities of intellect (बुद्धेर्गुणेन) and with those of the body (आत्मगुणेन) is perceived as though different (from Brahman as the individual form - Jiva).
Further, the text explains - That Jiva is to be known as subtle as a hair point divided and subdivided hundreds of times. Yet he is potentially infinite. <blockquote>नैव स्त्री न पुमानेष न चैवायं नपुंसकः । यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १० ॥ (Shve. Upan. 5.10)<ref name=":1" /></blockquote>He is neither female, nor male, nor neuter. Whatever body he assumes, he becomes identified with that.
सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥
स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२ ॥
as one with a sense of self or ego and a capacity for imagination (saṁkalpa-ahaṁkāra-samanvito), endowed with an intellect (buddhi), an agent of his deeds (karma-kartā), and enjoyer of their fruits (upabhoktā).<ref name=":0" />
== Jiva - A Composite of Sharira, Manas and Atman ==
== Jiva - A Composite of Sharira, Manas and Atman ==
Indian psychology involves the study of the Jiva (जीवः) referred to in Vedanta (as Jivatma), as a composite human being. As per Vedanta, a jiva is conceived as a multilayered living entity, consisting of body ([[Sharira (शरीरम्)|Sharira]]), mind ([[Manas (मनः)|Manas]]), and consciousness ([[Atman (आत्मन्)|Atman]]). Jiva is the knower (jñātā), enjoyer/sufferer (bhoktā), and agent of action (kartā). [[Ayurveda (आयुर्वेदः)|Ayurveda]] texts present a similar definition of a person. With regard to the role of the constituents in psychological aspects, we have the following activities for each of the layers of the Jiva.<ref name=":14">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 5 - 9)</ref>
Indian psychology involves the study of the Jiva (जीवः) referred to in Vedanta (sometimes as Jivatma), as a composite human being. As per Vedanta, a jiva is conceived as a multilayered living entity, consisting of body ([[Sharira (शरीरम्)|Sharira]]), mind ([[Manas (मनः)|Manas]]), and consciousness ([[Atman (आत्मन्)|Atman]]). Jiva is the knower (jñātā), enjoyer/sufferer (bhoktā), and agent of action (kartā). [[Ayurveda (आयुर्वेदः)|Ayurveda]] texts present a similar definition of a person. With regard to the role of the constituents in psychological aspects, we have the following activities for each of the layers of the Jiva.<ref name=":14">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. (Pages 5 - 9)</ref>
*'''Body''' refers to the nervous system, the senses ([[Indriyas (इन्द्रियाणि)|Indriyas]]), and associated structures connected with the brain. Body is the source of natural appetites, which translate themselves into desires, urges, cravings, and longings in the mind.
*'''Body''' refers to the nervous system, the senses ([[Indriyas (इन्द्रियाणि)|Indriyas]]), and associated structures connected with the brain. Body is the source of natural appetites, which translate themselves into desires, urges, cravings, and longings in the mind.
*'''Mind''' ([[Manas (मनः)|manas]]) is the hypothetical cognitive instrument related to the body at one end and consciousness at the other.
*'''Mind''' ([[Manas (मनः)|manas]]) is the hypothetical cognitive instrument related to the body at one end and consciousness at the other.