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== Introduction ==

== Introduction ==

In the Upanishads, we find that in 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>

In the Upanishads, we find that in 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. (Chapter 5: Self, Person, and Personality)</ref>

* as a living self (jīvātmā)

* as a living self (jīvātmā)

The ātman/self concept in the Upanishads permits three basic interpretations,

The ātman/self concept in the Upanishads permits three basic interpretations,

# Self - Atman as in Brahman, the Universal or Supreme Self.

# Self - Atman as in Brahman, the Universal or Supreme Self.

# ''self'' - Atman as the sentient principle, consciousness-as-such (or pure consciousness) that enables one to be conscious, to know, feel, enjoy and suffer but has no agentic function attributed to it. Jīvasākṣin in AdvaitaVedānta and puruṣa in Sāṁkhya-Yoga system approximate to this use.

# ''self'' - Atman as the sentient principle, consciousness-as-such (or pure consciousness) that enables one to be conscious, to know, feel, enjoy and suffer but has no agentic function attributed to it.  It is the witnessing self. Jīvasākṣin in AdvaitaVedānta and puruṣa in Sāṁkhya-Yoga system approximate to this use.

# self - 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.

# self - Atman as in the empirical sense of Jiva (some call it as Jivatma), refers the individual agentic self, the one who knows, feels and does things.

Jiva is synonymous with Dehi, Purusha, Kshetrajna etc., based on usage in different texts.

Jiva is synonymous with Dehi, Purusha, Kshetrajna etc., based on usage in different texts.

Body, mind, and consciousness are not only conceptually distinct, but are also mutually irreducible in the human context. Consciousness is qualitatively different from the body and the mind with which it may be associated. For this reason, though it is associated with a mind at a given time, it does not interact with it. The body and the mind, unlike consciousness, are physical; and they can interact with each other and are influenced by each other. However, it is important to note that a mind cannot be reduced into its physical constituents and a body cannot be transformed into a mind even though they influence each other within a person. They function differently. From this perspective, the body is conceived as gross matter that permits disintegration. However, mind being a subtle form of matter is not constrained by spatiotemporal variables in the same manner as the gross body does. The body disintegrates irretrievably at death. The mind, however, has the potential to survive bodily death.<ref name=":14" />

Body, mind, and consciousness are not only conceptually distinct, but are also mutually irreducible in the human context. Consciousness is qualitatively different from the body and the mind with which it may be associated. For this reason, though it is associated with a mind at a given time, it does not interact with it. The body and the mind, unlike consciousness, are physical; and they can interact with each other and are influenced by each other. However, it is important to note that a mind cannot be reduced into its physical constituents and a body cannot be transformed into a mind even though they influence each other within a person. They function differently. From this perspective, the body is conceived as gross matter that permits disintegration. However, mind being a subtle form of matter is not constrained by spatiotemporal variables in the same manner as the gross body does. The body disintegrates irretrievably at death. The mind, however, has the potential to survive bodily death.<ref name=":14" />

== Jiva in Sampradayas ==

== Jiva in Various Texts ==

 

=== Jiva and Advaita Siddhanta ===

=== Jiva and Advaita Siddhanta ===

'''Jiva''' - The impure-sattva (mixed with rajas and tamas) predominant prakriti is called Avidya, and the reflection of Brahman in Avidya is termed Jiva. Dependent on the different degrees of admixture of Rajas and Tamas with Sattva, there arise different grades of Jivas (e.g., devatas, men, lower animas etc.,). Avidya is also spoken of as the karana-sharira, the causal body - causal because of its being one of the states of Prakriti and body because of its liability to destruction when there arises the knowledge of the reality of Brahman. When the Jiva identifies himself with the karana sharira and develops Abhimana (egoism - identification with something that is not himself) he is known as Prajna.<ref name=":5" /> Maya is the causal body (karana-sarira) of Isvara, whereas avidya is the causal body of the jiva which because of its affection for avidya, is designated prajna (as it is the illuminator of individual ignorance).<ref name=":2" />  

'''Jiva''' - The impure-sattva (mixed with rajas and tamas) predominant prakriti is called Avidya, and the reflection of Brahman in Avidya is termed Jiva. Dependent on the different degrees of admixture of Rajas and Tamas with Sattva, there arise different grades of Jivas (e.g., devatas, men, lower animas etc.,). Avidya is also spoken of as the karana-sharira, the causal body - causal because of its being one of the states of Prakriti and body because of its liability to destruction when there arises the knowledge of the reality of Brahman. When the Jiva identifies himself with the karana sharira and develops Abhimana (egoism - identification with something that is not himself) he is known as Prajna.<ref name=":5" /> Maya is the causal body (karana-sarira) of Isvara, whereas avidya is the causal body of the jiva which because of its affection for avidya, is designated prajna (as it is the illuminator of individual ignorance).<ref name=":2" />  

'''Origin of Jiva/Jivas''' - Ordained by Ishvara, Prakriti with Tamas predomination, gives rise to the Panchamahabhutas (the five gross elemental principles namely, akasha, vayu, agni, jala and prthvi) to evolve Prajnas (Jivas) in a subsequent stage of evolution to experience pleasure and pain. From the Sattva part of these principal elements, there arose the five subtle sense-organs of hearing, sight, taste, and smell. From the sattva aspect of all elements is derived the internal organ, Antahkarana which owing to a difference in function, is divided into two - Manas (mind) which deliberates (vimarsha) and Buddhi (intellect) which decides. All embodied beings have their senses naturally directed outwards and are devoid of the true knowledge of their inner self. When Pragna and Ishvara form attachments with the Sukshma sharira (subtle-body), it comes to be called Taijasa (single subtle body) and Hiranyagarbha (all subtle bodies).  It is through this subtle body, that Jiva experiences the emotions, joys, sorrows, pleasure and pain etc. Again Taijasa becoming attached to individual gross body is known as Vishva and Hiranyagarbha attached to the collective gross bodies is designated as Vaishvanara. Thus are formed the Vishva (Jiva) and the Vaishvanara (Ishvara) who controls the Jiva.<ref name=":2" /><ref name=":5" />

'''Origin of Jiva/Jivas''' - According to the will power of Isvara, all five elements combine with one another in a fixed ratio to make themselves  perceived in the phenomenal world as living beings. Ordained by Ishvara, Prakriti with Tamas predomination, gives rise to the Panchamahabhutas (the five gross elemental principles namely, akasha, vayu, agni, jala and prthvi) to evolve Prajnas (Jivas) in a subsequent stage of evolution to experience pleasure and pain. From the Sattva part of these principal elements, there arose the five subtle sense-organs of hearing, sight, taste, and smell. From the sattva aspect of all elements is derived the internal organ, Antahkarana which owing to a difference in function, is divided into two - Manas (mind) which deliberates (vimarsha) and Buddhi (intellect) which decides. All embodied beings have their senses naturally directed outwards and are devoid of the true knowledge of their inner self. When Pragna and Ishvara form attachments with the Sukshma sharira (subtle-body), it comes to be called Taijasa (single subtle body) and Hiranyagarbha (all subtle bodies).  It is through this subtle body, that Jiva experiences the emotions, joys, sorrows, pleasure and pain etc. Again Taijasa becoming attached to individual gross body is known as Vishva and Hiranyagarbha attached to the collective gross bodies is designated as Vaishvanara. Thus are formed the Vishva (Jiva) and the Vaishvanara (Ishvara) who controls the Jiva.<ref name=":2" /><ref name=":5" />

'''Course of life of a Jiva''' - The jiva, deluded by avidya and identifying itself with the sharira-traya, thinks that it is the enjoyer of the sweets and bitters of empirical life. It acts in order to enjoy and enjoys in order to act. Like the worms which are carried away in the current from one whirlpool to another the jiva is driven from birth to death and from death to birth in the cycle of empirical existence. An escape from this vicious circle is effected by the light of wisdom. When the jiva tears open the sheaths of ignorance, the inner reality is realized. A jiva is given the options to choose the path of attaining Ananda. Thus moksha is a conscious effort oriented path to be undertaken by a Jiva.<ref name=":2" />

 

'''Course of life of a Jiva''' - The jiva, deluded by avidya and identifying itself with the sharira-traya, thinks that it is the enjoyer of the sweets and bitters of empirical life. It acts in order to enjoy and enjoys in order to act. Like the worms which are carried away in the current from one whirlpool to another the jiva is driven from birth to death and from death to birth in the cycle of empirical existence. An escape from this vicious circle is effected by the light of wisdom. When the jiva tears open the sheaths of ignorance, the inner reality is realized. Individual Jivas, the many selves/beings are to be realized as the reflections of sun and moon on water, as mere appearance, and are reflections of the one reality, Brahman. A jiva is given the options to choose the path of attaining Ananda. Thus moksha is a conscious effort oriented path to be undertaken by a Jiva.<ref name=":2" />

The goal of a Jiva as per Advaita Vedanta can be summarized as follows from Vedantasara<ref>Swami Nikhilananda. trans. (1931) ''Vedantasara of Sadananda, With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashram (Page 16)</ref><blockquote>विषयः जीवब्रह्मैक्यं शुद्धचैतन्यं प्रमेयं तत्र एव वेदान्तानां तात्पर्यात् ॥ २७॥ (Veda. Sara. 27)<ref>Vedantasara ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B8%E0%A4%BE%E0%A4%B0%E0%A4%83 Full text])</ref></blockquote>The subject (of vedanta) is the identity of Jiva and Brahman, which is of the nature of Pure Intelligence and is to be realized.  

The goal of a Jiva as per Advaita Vedanta can be summarized as follows from Vedantasara<ref>Swami Nikhilananda. trans. (1931) ''Vedantasara of Sadananda, With Introduction, Text, English Translation and Comments.'' Almora: Advaita Ashram (Page 16)</ref><blockquote>विषयः जीवब्रह्मैक्यं शुद्धचैतन्यं प्रमेयं तत्र एव वेदान्तानां तात्पर्यात् ॥ २७॥ (Veda. Sara. 27)<ref>Vedantasara ([https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%B8%E0%A4%BE%E0%A4%B0%E0%A4%83 Full text])</ref></blockquote>The subject (of vedanta) is the identity of Jiva and Brahman, which is of the nature of Pure Intelligence and is to be realized.  

=== Jiva in Visishtadvaita Siddhanta ===

=== Jiva in Visishtadvaita Siddhanta ===

Visishtadvaitic psychology has a metaphysical basis, and refers to a plurality of eternal and immutable jivas having jnana as their essential attribute. The jiva is an atomic or infinitesimal entity, but its intelligence is infinite, though limited or circumscribed by karma. Selfhood is presupposed in the mental process consisting of cognitive, affective (moods, feelings and attitudes) and conative (pertaining to effort, endeavors or Karma) factors, and it alone gives meaning to the unity and continuity of the psychic complex in all its normal and abnormal states.<ref name=":7">Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita''. Adyar: The Adyar Library (Pages 578 - 579)</ref>

Visishtadvaitic psychology has a metaphysical basis, and refers to a plurality of eternal and immutable jivas having jnana as their essential attribute. The jiva is an atomic or infinitesimal entity, but its intelligence is infinite, though limited or circumscribed by karma. Selfhood is presupposed in the mental process consisting of cognitive, affective (moods, feelings and attitudes) and conative (pertaining to effort, endeavors or Karma) factors, and it alone gives meaning to the unity and continuity of the psychic complex in all its normal and abnormal states.<ref name=":7">Srinivasachari, P. N. (1943) ''The Philosophy of Visistadvaita''. Adyar: The Adyar Library (Pages 578 - 579)</ref>

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 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" />

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]