Jiva (जीवः) - Revision history

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Fordharma: /* Jiva in Visishtadvaita Siddhanta */

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Fordharma: /* Jiva and Advaita Siddhanta */

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Jiva and Advaita Siddhanta

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← Older revision		Revision as of 07:18, 23 March 2023
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	== Jiva and Indian Psychology ==		== Jiva and Indian Psychology ==
		+	[[File:5. Repurposed(Cycle of Birth and Death).png\|thumb\|373x373px\|'''<big>Shadbhavavikaras</big>''']]
	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]]). A summary of the features of Jiva is as follows		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]]). A summary of the features of Jiva is as follows

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 # 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.
 It is commonly discussed in Vedanta, Ayurveda and Yoga that the Jiva is credited with<ref name=":4" />

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 == Jiva in Various Texts ==
-Veda
+=== Rigveda ===
 === Jiva and Advaita Siddhanta ===
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 === Jiva in Visishtadvaita Siddhanta ===
-Shri. Ramanujacharya's Visishtadvaita siddhanta, asserts that the ''self'' (Atman or conciousness-as-such) is different from the body-mind-sense complex and that it is real and eternal. While Advaita advocates the identity and unity of Atman and Brahman, Ramanujacharya emphasizes that the relationship between the ''self'' (Jivasakshin in Advaita) and Brahman is not that of identity. Any assertion of such absolute identity amounts to complete ignorance of the individual person according to him. Inasmuch as pain and pleasure afflict different persons differently, he asserts, there must be different ''selves'' among different individuals. Though the self is similar to Brahman, it is not the same because the latter comprises of all the ''selves'' collectively. The all encompassing Brahman, the one Supreme Reality, comprises of all the individual ''selves'' as well as the material objects in the universe, which are equally real. The ''selves'' and the material things are related to Brahman as attributes to a substance. Ramanujacharya agrees that the individual selves suffer limitations due to ignorance and lack of correct knowledge (Avidya). Brahman is identified with God. The self in the person is neither independent of nor identical with God. It is a manifestation and transformation of God. The self is the subject as well as the object of knowing. Consciousness, however, is not the same as the self. <ref name=":0" />
+Shri. Ramanujacharya's Visishtadvaita siddhanta, asserts that the ''self'' (Atman or conciousness-as-such) is different from the body-mind-sense complex and that it is real and eternal. While Advaita advocates the identity and unity of Atman and Brahman, Ramanujacharya emphasizes that the relationship between the ''self'' (Jivasakshin in Advaita) and Brahman is not that of identity. Any assertion of such absolute identity amounts to complete ignorance of the individual person according to this siddhanta. Inasmuch as pain and pleasure afflict different persons differently, he asserts, there must be different ''selves'' among different individuals. Though the self is similar to Brahman, it is not the same because the latter comprises of all the ''selves'' collectively. The all encompassing Brahman, the one Supreme Reality, comprises of all the individual ''selves'' as well as the material objects in the universe, which are equally real. The ''selves'' and the material things are related to Brahman as attributes to a substance. Ramanujacharya agrees that the individual selves suffer limitations due to ignorance and lack of correct knowledge (Avidya). Brahman is identified with God. The self in the person is neither independent of nor identical with God. It is a manifestation and transformation of God. The self is the subject as well as the object of knowing. Consciousness, however, is not the same as the self. <ref name=":0" />
 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>

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 == 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)
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 The ātman/self concept in the Upanishads permits three basic interpretations,
 # 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.
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 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 ===
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 '''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" />
+'''Relationship of Jiva and Atman''' - In Advaita a clear distinction is made between ātman not encumbered by the mind and the embodied consciousness in jīva. The former is called sākṣin or witness consciousness. Jīva is seen as distinct and different from sākṣin (witness consciousness). Whereas the jīva goes through the illusory experiences enacted by the mind, sākṣin is a mere witness. The sākṣin is not a product of experience. It is the continuing witness of the changing mental life of the embodied being. There are slightly different views among the Advaita thinkers about the relation between jīva (individual consciousness) and sākṣin (witness consciousness). The essential difference between the two appears to be that the mind (antaḥkaraṇa) is the attribute of individual consciousness (jīva), whereas it is merely a limitation (upādhi) of witness consciousness (sākṣin). It is important to note that in Advaita the individual person is neither part of, nor different from, nor a modification of the Brahman (supreme consciousness). It is the Ātman itself shrouded in avidyā or ignorance. The upādhis, the mental processes within us, limit the understanding of the Ātman.<ref name=":0" />
 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.
@@ Line 125: / Line 130: @@
 === 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>
-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 ==
 [[Category:Vedanta]]

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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.
-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
 == Defining Characteristics of Jiva ==
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 # '''[[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.
@@ Line 63: / Line 68: @@
 |}
+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.
@@ Line 115: / Line 119: @@
 === 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" />
 == References ==
 [[Category:Vedanta]]

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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 and is commonly conceived as a knower (jñātā), enjoyer/sufferer (bhoktā), and agent (kartā). Jiva is studied in various dimensions such as biological, physiological, intellectual, psychological and metaphysical levels. A Jiva has a distinct psychological identity different from the concepts of [[Purusha (पुरुषः)\|purusha]] and [[Brahman (ब्रह्मन्)\|brahman]] simply because of the vrittis of the manas and the buddhi, both of which are unique to him, a human being. Human motives, attitudes and aptitudes, desires, wishes and longings, which are also sources of behavior, have roots beyond physiological factors. In addition to the psycho-physical side, humans have a psycho-spiritual side. Human functioning is a product of the two and not an exclusive outcome of one or the other. <ref name=":14" />		Jīva (Samskrit: जीवः), literally means a living being, in Indian thought is a technical term closest to what is called “person” in contemporary psychology and is commonly conceived as a knower (jñātā), enjoyer/sufferer (bhoktā), and agent (kartā). Jiva is studied in various dimensions such as biological, physiological, intellectual, psychological and metaphysical levels. A Jiva has a distinct psychological identity different from the concepts of [[Purusha (पुरुषः)\|purusha]] and [[Brahman (ब्रह्मन्)\|brahman]] simply because of the vrittis of the manas and the buddhi, both of which are unique to him, a human being. Human motives, attitudes and aptitudes, desires, wishes and longings, which are also sources of behavior, have roots beyond physiological factors. In addition to the psycho-physical side, humans have a psycho-spiritual side. Human functioning is a product of the two and not an exclusive outcome of one or the other. <ref name=":14" />

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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. 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.
+Jīva (Samskrit: जीवः), literally means a living being, in Indian thought is a technical term closest to what is called “person” in contemporary psychology and is commonly conceived as a knower (jñātā), enjoyer/sufferer (bhoktā), and agent (kartā). Jiva is studied in various dimensions 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 unique to a human being. Human motives, attitudes and aptitudes, desires, wishes and longings, which are also sources of behavior, have roots beyond physiological factors. In addition to the psycho-physical side, humans have a psycho-spiritual side. Human functioning is a product of the two and not an exclusive outcome of one or the other. <ref name=":14" />
 == 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>
+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>
 * as a living self (jīvātmā)
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 == Defining Jiva ==
 The ātman/self concept in the Upanishads permits three basic interpretations,
-# Atman as in Brahman, the Universal or Supreme Self.
+Jiva is synonymous with Dehi, Purusha etc.
 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.
+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).
-स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२ ॥
+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.
-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 is thus 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 ==
-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>
+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]]).  We can summarize the features of Jiva as follows
 *'''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.
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 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" />
 == References ==
 [[Category:Vedanta]]