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According to the Dhatupatha of Maharshi Panini, Jiva (जीव) is used in the sense of प्राणधारणे । bearing life. Thus all living beings are called Jivas, having the six characteristics (shad-bhavavikaras) including being born, growth etc.  

According to the Dhatupatha of Maharshi Panini, Jiva (जीव) is used in the sense of प्राणधारणे । bearing life. Thus all living beings are called Jivas, having the six characteristics (shad-bhavavikaras) including being born, growth etc.  

In the Darshana shastras, Jiva is described as Vibhu (विभुः) or all pervading by the Sankhya, Nyaya, Vaiseshika, Yoga and Advaita Vedanta philosophies, while Ramanujacharya and others describe Jiva to be of the size of Anu (अणुप्ररिमाण) or atomic size.<blockquote>स च जीवो विभुरिति साङ्ख्यनैयायिकवैशेषिकपातञ्जलवेदान्तिनः । अणुप्ररिमाण इति रामानुजादयः । Vachaspatyam <ref>https://ashtadhyayi.com/kosha/#word=jeeva&mode=direct</ref></blockquote>According to Shabdakalpadhruma, Jiva is one who enjoys the karmaphala, while the Atman is untouched जीवः कर्म्मफलं भुङ्क्ते आत्मा निर्लिप्त एव च ॥ आत्मनः प्रतिविम्बश्च देही जीवः स एव च । प्राणदेहादिभृद्देही स जीवः परिकीर्त्तितः ॥” इति ब्रह्मवैवर्त्ते प्रकृतिखण्डम् ॥ * ॥ (तथाच भागवते । १२ । १८४ । १७ । “जीवं पश्यामि वृक्षाणामचैतन्यं न विद्यते ॥”) वेदान्तमते घटावच्छिन्नाकाशवत् शरीरत्रित-यावच्छिन्नं चैतन्यम् । केषाञ्चिन्मते दर्पणस्थमुख-प्रतिविम्बवत् बुद्धिस्थचैतन्यप्रतिविम्बम् ॥ (जीव-यति लोकानन्तर्य्याम्यात्मकरूपेणेति । जीव + णिच् + अच् ।

In the Darshana shastras,<ref name=":6" /> Jiva is described as Vibhu (विभुः) or all pervading by the Sankhya, Nyaya, Vaiseshika, Yoga and Advaita Vedanta philosophies, while Ramanujacharya and others describe Jiva to be of the size of Anu (अणुप्ररिमाण) or of atomic size.<blockquote>स च जीवो विभुरिति साङ्ख्यनैयायिकवैशेषिकपातञ्जलवेदान्तिनः । अणुप्ररिमाण इति रामानुजादयः । Vachaspatyam <ref name=":6">https://ashtadhyayi.com/kosha/#word=jeeva&mode=direct</ref></blockquote>In the Shabdakalpadhruma,<ref name=":6" /> the following shlokas about defining Jiva are mentioned from Brahmavaivarta Purana

 

जीवः कर्मफलं भुङ्क्ते आत्मा निर्लिप्त एव च ।। १३ ।। आत्मनः प्रतिबिम्बं च देही जीवः स एव च ।। पाञ्चभौतिकरूपश्च देहो नश्वर एव च।।१४।।  प्राणदेहादिभृद्यो हि स जीवः परिकीर्त्तितः।।२२।।

 

Summary: A person has to experience the fruits of his karmaphala, while the Atman remain detached from the same. A Jiva is the reflection of Atman as well as embodied. The body consists of the five elements and is perishable. The one who bears the life and the body is called the Jiva.<ref>Shanti Lal Nagar, trans, ''Bramavaivarta Purana (Brahma, Prkrti and Ganapati Khandas), Text with English Translation,'' Vol. 1. Delhi: Parimal Publications. (Pages 285-286)</ref>

== Defining Characteristics of Jiva ==

== Defining Characteristics of Jiva ==

# '''[[Sharira Traya (शरीरत्रयम्)|Sharira traya]]''': The three bodies, the Karana (causal), Sukshma (subtle) and Sthoola (gross) bodies. The three bodies are where the five sheaths reside.

# '''[[Sharira Traya (शरीरत्रयम्)|Sharira traya]]''': The three bodies, the Karana (causal), Sukshma (subtle) and Sthoola (gross) bodies. The three bodies are where the five sheaths reside.

# '''[[Pancha Koshas (पञ्चकोशाः)|Pancha koshas]]''': The five koshas are viz., Anandamaya (ananda), Vijnanamaya (buddhi), Manomaya (manas), Pranamaya (pranas), and Annamaya (anna). These koshas are not distinct sections; instead they coexist and interact with each other.

# '''[[Pancha Koshas (पञ्चकोशाः)|Pancha koshas]]''': The five koshas are viz., Anandamaya (ananda), Vijnanamaya (buddhi), Manomaya (manas), Pranamaya (pranas), and Annamaya (anna). These koshas are not distinct sections; instead they coexist and interact with each other.

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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).

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 ॥ सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥ (Shve. Upan. 5.10-11)<ref name=":1" /></blockquote>This is neither female, nor male, nor neuter. Whatever body is assumed, the Jiva becomes identified with that. Next the question - why does one adopt the bodies - is explained. By pouring in of food and drink comes about the growth of the body. Through the process of sankalpana- sparshana-drishti-mohaih (सङ्कल्पनस्पर्शनदृष्टिमोहै), i.e., through thought, touch, vision each leading successively to delusion, are undertaken actions (karma) good and bad. From that, in accordance with the actions, dehi (देही) the embodied one, the mortal, assumes different forms in succession (depending on the fruits of karma). <blockquote>स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२ ॥  (Shve. Upan. 5.12)<ref name=":1" /></blockquote>The embodied one adopts gross and subtle bodies as also many others through its own tendencies formed by the experiences of sanctioned and prohibited things.  

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 ॥ सङ्कल्पनस्पर्शनदृष्टिमोहैर्ग्रासांबुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११ ॥ (Shve. Upan. 5.10-11)<ref name=":1" /></blockquote>This is neither female, nor male, nor neuter. Whatever body is assumed, the Jiva becomes identified with that. Next the question - why does one adopt the bodies - is explained. By pouring in of food and drink comes about the growth of the body. Through the process of sankalpana- sparshana-drishti-mohaih (सङ्कल्पनस्पर्शनदृष्टिमोहै), i.e., through thought, touch, vision each leading successively to delusion, are undertaken actions (karma) good and bad. From that, in accordance with the actions, dehi (देही) the embodied one, the mortal, assumes different forms in succession (depending on the fruits of karma). <blockquote>स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२ ॥  (Shve. Upan. 5.12)<ref name=":1" /></blockquote>The embodied one adopts gross and subtle bodies as also many others through its own tendencies formed by the experiences of sanctioned and prohibited things.  

=== Jiva in Dvaita Siddhanta ===

=== Jiva in Dvaita Siddhanta ===

=== Jiva in Vishishtadvaita Siddhanta ===

The Jiva is substance-attribute. As the logical self, it derives its substantiality from Brahman, and is called its aprthaksidda visesana, upadeya, and amsha. As the ethical self, the jiva has moral freedom but dedicates itself to the service of the Lord who is the svami. As the aesthetic ego, it is made of beauty which is a joy for ever and which is imparted to it by the absolute beauty of Brahman. The atman derives its form and function <ref name=":7" />

The jiva or finite self is a prakara of the Paramatman as a logical, ethical and aesthetic ego and is finally intuited as His sharira.

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]