Significance of Jiva
Synonyms: Soul, Spirit, Life force, Vital energy, Consciousness, Self
In Dutch: Jiva; In German: Jiva; In Finnish: Jiva; In Spanish: Jiva; In Swedish: Jiva; In Malay: Jiva; In French: Jiva; In Portugese: Jiva; In Italian: Jiva; In Polish: Dżiwa
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Jiva'
In Buddhism, "Jiva" signifies the concept of the soul. This term is utilized to explore and compare the understanding and existence of the soul within Buddhist and Vedantic philosophies, highlighting their differing perspectives on this fundamental aspect.
From: Tattvasangraha [with commentary]
(1) Refers to the concept of the soul, drawing comparisons between its existence or understanding in both Buddhist and Vedantic philosophies.[1]
Hindu concept of 'Jiva'
In Hinduism, Jiva, or the individual soul, is a complex concept. It is often seen as eternal consciousness experiencing life, bound by karma, and undergoing cycles of birth, death, and rebirth. Ultimately, the Jiva can seek liberation, merge with Brahman, or Shiva, and is considered part of the ultimate reality.
From: Taittiriya Upanishad Bhashya Vartika
(1) This being experiences grief and questions its destination, highlighting its distress and uncertainty about its fate.[2] (2) The individual soul or self, which initially operates under the illusion of separateness and engages in actions based on the means-end relation, until realizing its identity with Brahman.[3] (3) It is considered to be non-different from Brahman according to principal texts, which contradicts the notion of a real separation.[4] (4) It refers to an individual soul or living being, often considered in relation to a higher power or universal consciousness, representing a core concept in certain philosophical systems.[5] (5) An individual soul or living being, often considered as a part of or connected to a greater universal consciousness or reality.[6]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) "Jivas" are individual living beings or souls, which, according to the text, merge back into the Atman, representing the ultimate reality or Supreme Self, upon the destruction of the body.[7] (2) Jivas are described as being from the very beginning and by their very nature, all peace, unborn and completely free, characterized by sameness and are nonseparate from one another, like Dharmas.[8] (3) According to the text, the "Jiva" and the mind are objects of perception to each other, existing only in relation to the mind, with Jivas including all objects perceived by the mind.[9] (4) Selves or beings that are eternal, birthless, and always of the nature of a homogeneous consciousness.[10] (5) Referred to as the effect or Dharma, it raises the question of why its antecedent cause is unknown.[11]
From: Thirty minor Upanishads
(1) This is one of the differences of the universe, and is not different from the speaker, who is the Supreme, and is not different from Pratyagatma (individual Atma).[12] (2) The individual soul or consciousness that is surrounded by the forces of ignorance and can attain liberation through specific spiritual practices.[13] (3) The individual soul or conscious being, which is subject to the cycles of birth, death, and rebirth.[14] (4) The individual soul or the living entity that identifies with the body and mind.[15] (5) The jiva denotes the individual soul or ego that experiences worldly existence.[16]
From: Mandukya Upanishad (Madhva commentary)
(1) It refers to the individual soul whose consciousness is made torpid by Hari in the state of deep sleep, enveloped in tamas.[17] (2) It is a being that comes into existence or manifestation by entering into a body.[18] (3) Those who have reached the Prajna or the Turiya are considered equal because they have risen above the illusion of duality.[19] (4) The Jivas is the one who can grasp all objects in this state, therefore, it is a condition of apti or acquiring, allowing the individual to grasp the world.[20] (5) The jiva is the recipient of actions by Prajna, who shuts out from it both its own form and external objects, and to whom nothing is revealed except in specific states like deep sleep.[21]
From: Brahma Sutras (Shankara Bhashya)
(1) It refers to the individual soul, which the scriptures state is identical with Brahman, the One without a second.[22] (2) This entity acts as directed by the Lord, and the fruits of its actions are given according to its deserts.[23] (3) The individual soul, also referred to as the enjoyer, is discussed in relation to Brahman, highlighting the perceived differences and potential contradictions in Vedanta.[24] (4) The Jiva is a term that refers to the individual soul, which merges into Brahman during Sushupti, but unlike a drop of water in the ocean, it returns due to its karma and ignorance.[25] (5) The individual soul or self that experiences life, apparent happiness, and misery, but is fundamentally unattached.[26]
From: Taittiriya Upanishad
(1) Jiva is associated with the Anandamaya, where Brahman is seen as the basic reality underlying the jiva, and Brahman is mistaken for jiva.[27] (2) Jiva attains identity with the Supreme through knowledge of that Supreme One, according to the shruti.[28] (3) The form into which Brahman has penetrated into the body, as indicated by the shruti's statement about creation and entrance.[29] (4) The individual soul or self that undergoes the experience of existence within the cycle of samsara.[30] (5) The individual soul that is said to be ever liberated once the limiting factors (upadhi) are extinguished.[31]
From: Kathopanishad (Madhva commentary)
(1) The sentient being or soul that is distinct from the Lord but somewhat interacts with Him through perception and experience.[32] (2) The individual soul or conscious being, subject to the cycle of birth and rebirth.[33] (3) The individual soul, which requires a distinction from the Supreme, to attain release from the cycle of birth and death.[34] (4) The individual soul that experiences life and is influenced by desires and objects.[35] (5) The individual soul that experiences the consequences of actions and is subject to the cycles of birth and rebirth.[36]
From: Brahma Sutras (Shankaracharya)
(1) In Shankara's opinion the Sutras 19-38 represent the purvapaksha view, according to which this is anu, while Sutra 29 formulates the siddhanta, viz. that the jiva, which in reality is all-pervading, is spoken of as anu in some scriptural passages, because the qualities of the internal organ--which itself is anu--constitute the essence of the individual soul as long as the latter is implicated in the samsara.[37] (2) The text mentions the intelligent Jiva and contrasts it with the non-intelligent pradhana, stating that the Jiva cannot constitute the nature of the non-intelligent pradhana.[38] (3) This refers to the individual soul, and it is often discussed in contrast to Brahman, as the text explores the relationship between the individual soul and the ultimate reality.[39] (4) The individual soul, which is explored in relation to its ultimate merging with Brahman.[40]
From: Vivekachudamani
(1) According to the text, the Jiva is considered to be nothing but Brahman.[41] (2) The individual soul or entity that is deluded and bound by various elements, causing it to wander.[42] (3) Referred to as the individual soul that engages in all activities on the relative plane and is influenced by previous desires.[43] (4) The notion of an individual soul or living being, which is often viewed as distinct from the eternal self or Atman.[44]
From: Prashna Upanishad (Madhva commentary)
(1) It is accompanied by the Manas and Prana, and at the time of death, it approaches the Prana with an idea uppermost, and the Prana carries it to a particular world.[45] (2) Souls or living entities whose understanding and liberation depend on meditation and the teachings of the Brahma.[46] (3) The individual soul that experiences dreaming and deep sleep, and is distinct from the Devas which do not sleep.[47]
From: Brahma Sutras (Ramanuja)
(1) It refers to the individual soul in the world of life, originating from an eternal part of the highest Person.[48] (2) The living self or individual soul, subject to the cycles of bondage and release, and distinguished from the highest Self.[49] (3) The individualized soul or life force that experiences existence in the physical world, subject to the cycle of death and rebirth.[50]
From: Mundaka Upanishad (Madhva commentary)
(1) These are souls that, along with Pum-Brahma, plunge into the river Viraja and cast off their Linga Dehas.[51] (2) The individual soul or self that experiences the material world and ultimately seeks connection with Brahman.[52] (3) The souls or individual consciousnesses that are produced from the Imperishable and are similar in essence to one another.[53]
From: Kena upanishad (Madhva commentary)
(1) The individual soul or living being, which is different from the Supreme Brahman.[54] (2) A term referring to the individual soul or living being in the context of spiritual philosophy.[55]
From: Isopanisad (Madhva commentary)
(1) The individual soul in Hindu philosophy which undergoes cycles of birth and death, distinct from the eternal nature of Brahman.[56] (2) Refers to the individual soul or self, distinguished from the Supreme Self, and is seen as having a different nature.[57]
From: Mundaka Upanishad with Shankara’s Commentary
(1) Jivas are diverse entities that originate from the immortal and are absorbed back into it, according to the text, and are differentiated by the conditions of their bodies.[58] (2) The enjoyer or individual soul that occupies the body and experiences grief due to ignorance and desire.[59]
From: Kaivalya Upanishad
(1) The individual soul or being that seeks satisfaction through external objects and experiences.[60]
From: Mandukya Upanishad
(1) The individual soul, which is the creation of illusion, is not separate from the ultimate reality; praising this understanding as the highest truth and censuring actions born from the ignorance of duality is deemed rational.[61]
From: Devi Bhagavata Purana
(1) The text mentions Jivas, referring to souls that may or may not comprehend the sacred deeds based on their fortune and actions.[62] (2) The Jivas are all living beings, which the individual considers as themselves and loves them as they love themselves, finding the same consciousness everywhere.[63] (3) These are beings whose lives Yama takes away, and who are witnessed by Yama, and to whom he distributes the fruits of Karmas, and can expect to pass through the stage of Yamaship.[64] (4) The Jivas are entities that experience pleasure and pain as a result of their own Karmas, according to the teachings provided in the text.[65] (5) The embodied souls that go to different places based on the effects of their Karmas.[66]
From: Mahabharata (English)
(1) Jiva, along with Prakriti, is described as both Indestructible and Destructible, and it is without beginning and without end or destruction, according to the text.[67] (2) Jiva lives within its cell formed by acts, after the manner of a silk-worm residing within its cell made of threads woven by itself, and it abandons its house generated by its acts.[68] (3) It is subject to acts, both good and bad, that are not subject to destruction and produce fruits corresponding with them upon attainment of body after body.[69] (4) This is existence and is truth.[70] (5) Jiva undergoes millions of births and dissolutions due to Ignorance and association with others invested with Ignorance.[71]
From: Laghu-yoga-vasistha
(1) Refers to an individual soul or being, which is subject to the cycle of rebirths and experiences delusions of pains and pleasures, attributes of the mind rather than of Atma.[72] (2) All Jivas from Brahma downwards will shine as my Reality alone in the one space at the end of a Kalpa when all the universe goes into Pralaya, highlighting the unity of all beings.[73] (3) It is described as the eternal supreme and is no other than the Light of Brahman, shining steady and quiescent.[74] (4) Along with Maya, Manas, and Chitta, it does not truly exist; only the effulgent Brahman exists.[75] (5) Jiva, or the higher ego, is the one that moves Ahamkara and it enjoys the bliss of Pratyagatma, but is not considered the true 'I'.[76]
From: Harivamsha Purana
(1) The individual soul or consciousness that exists eternally in a state of knowledge.[77] (2) The great Brahman within the body, described as consciousness that pervades the universe and the objects of the senses.[78]
From: Brihaddharma Purana (abridged)
(1) The individual soul that resides within the bodies created, which is a part of Vishnu himself.[79]
From: Garuda Purana
(1) Jiva is the Self, and the Intellection is merged in this category as described in the text.[80]
From: Brihad Bhagavatamrita (commentary)
(1) It refers to the individual soul and is used in the context of discussing the happiness of self-realization in relation to experiencing the spiritual nature of the soul.[81] (2) They are part and parcel of Parameshvara, being both different and nondifferent from Him.[82] (3) Living being; refers to a soul or individual entity in existence.[83] (4) The individual soul that is capable of realizing its true nature through the practice of bhakti.[84] (5) the individual soul; referring to the conscious entities seeking liberation.[85]
From: Chaitanya Bhagavata
(1) Jiva Pandita is described as magnanimous and fortunate, with Lord Nityananda enjoying pastimes at his residence, furthermore, Shri Jiva Pandita glorified the qualities of Shri Nityananda Prabhu.[86] (2) Living beings that enjoy the material fruits in the universe.[87] (3) The marginal potency of the Lord, representing individual living entities that derive from the divine source.[88] (4) A term referring to the individual souls or living entities, which are considered parts of the Lord's marginal energy.[89] (5) A marginal potency, referring to individual living entities.[90]
From: Sri Krishna-Chaitanya
(1) The individual souls that experience birth and life, influenced by God's will and energy.[91] (2) The individual soul or living being, whose relation to God and the ultimate state is debated in the context of Yoga.[92] (3) The living soul or individual self that engages in worship and is found in a state of bondage or liberation.[93] (4) The individual soul or consciousness, which is believed to be misunderstood or misrepresented by various philosophical views, particularly in relation to its existence and nature.[94] (5) The individual soul that experiences life and its various misadventures, particularly in relation to the absolute truth.[95]
From: Bhajana-Rahasya
(1) The individual soul or living entity that experiences the material world and its designations.[96] (2) the eternal individual living entity.[97] (3) The living entity, which is a minute part of the Supreme Absolute Truth, endowed with consciousness.[98] (4) The living entity or soul seeking liberation from material bondage through devotion to God.[99] (5) Refers to the living entities or souls; in this context, it emphasizes their duty to worship Shri Gaurasundara.[100]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) Sentient beings with unique propensities, wisdom, and Karma, indicating their distinct existences.[101] (2) The individual soul, representing the essence of a living being, distinct yet part of the larger reality.[102] (3) The individual soul that experiences various states, contrasting its experiences of happiness and suffering.[103]
From: Srila Gurudeva (The Supreme Treasure)
(1) A term for living entities, which are considered inferior to the Supreme Lord in the context of the discussed philosophy.[104] (2) Souls or living entities who are experiencing material existence.[105]
From: Garga Samhita (English)
(1) An individual soul or living entity.[106]
From: Haribhakti-sudhodaya
(1) The individual souls or living beings that experience existence and seek transcendence.[107]
From: Bhakti-rasamrta-sindhu
(1) The Lord is served by all the "jivas" in the universe, which illustrates the universal devotion and service offered to the supreme being.[108]
From: Shakti and Shakta
(1) When the veiling by Tamas is lessened in organic life, it is less bound in matter, and Consciousness manifests in sensation.[109] (2) The individual self or soul within the context of Indian philosophy, perceived as a fragment of the divine essence.[110] (3) The embodied spirit in Indian philosophy that experiences the duality of existence.[111] (4) Jiva, or individual self, experiences the world of duality and limitation, appearing separate from the Supreme.[112] (5) The individual soul or self that is capable of thought and action, and whose competency is influenced by one's readiness and understanding.[113]
From: Shat-cakra-nirupana (the six bodily centres)
(1) Individual beings or souls that owe their existence and maintenance to the influence of Kundalini.[114] (2) Represents the individual soul or consciousness which is to be united with the Kula-Kundali on the spiritual path.[115]
From: Manusmriti with the Commentary of Medhatithi
(1) Individual Souls that emerge from the Supreme Self under the influence of ignorance.[116]
From: Rasa Jala Nidhi, vol 1: Initiation, Mercury and Laboratory
(1) Jiva comes from jiv meaning to live, emphasizing how mercury aids human beings in living.[117]
Jain concept of 'Jiva'
In Jainism, "Jiva" signifies the soul, an infinite entity with inherent qualities. It's a living being undergoing cycles of existence, experiencing life, and possessing a vital force. Jivas, or embodied souls, interact with karma, shaping their experiences and undergoing rebirths.
From: Tattvartha Sutra (with commentary)
(1) Jiva, also known as the soul, with destruction-cum-subsidence of scriptural-knowledge-obscuring karma, engages in attainment of the knowledge contained in the Scripture with the help of the mind.[118] (2) Jiva, also known as souls, are substances that are accommodated by space according to the provided information.[119] (3) The text describes that jiva is each individual soul, which has the same number of space-points as the media of motion and rest.[120] (4) Jiva is the soul, which is the first object of right faith and possesses distinctive characteristics, including various dispositions or thought-activities.[121] (5) This represents the living entities, also known as the soul, and it is considered one of the two fundamental components of the substrata as described within the text.[122]
From: Trishashti Shalaka Purusha Caritra
(1) In the context of the text, jiva refers to the soul of Nandishena, which completed its life and descended into the womb of Prithvi.[123] (2) The vital essence or soul of King Vipulavahana that completed its existence in the ninth heaven.[124] (3) Jiva completed its life and descended into Lady Vama’s womb.[125] (4) A feminine noun meaning bowstring; signifies components of traditional weaponry.[126] (5) A vital principle or life force that descended into King Vasundhara's womb.[127]
From: Bhagavati-sutra (Viyaha-pannatti)
(1) A type of being that has lived in hellish worlds many times or innumerable times before attaining their current forms.[128] (2) This refers to a group of entities that, in conjunction with others, have the capacity to experience different kinds of suffering depending on their individual karma and its effects.[129] (3) Jivas, pranas, bhutas, and sattvas have been born in krishnaraji many times, though they have never been born as coarse water-bodies, coarse fire-bodies, or coarse flora-bodies.[130] (4) Embodied souls that may possess one to five organs of sense or could be non-organ beings (omniscient persons).[131] (5) Refers to a living being that acquires existence and experiences lifespan.[132]
From: Uttaradhyayana Sutra
(1) It is another name for Soul. One of the nine truths (or categories).[133]
The concept of Jiva in local and regional sources
Jiva, often equated with Atman, signifies the individual soul or consciousness. It is considered eternal, experiencing cycles of birth and death until liberation. Jiva is seen as both distinct and ultimately identical to Brahman, the ultimate reality, existing beyond the physical and mental aspects, experiencing life, and contemplating the universe.
From: The Complete Works of Swami Vivekananda
(1) The Jiva is an individual, and the real nature of the Jiva is Brahman, it is in the Jiva that Avidya is predominant, and the Jiva and the universe are superimposed on Brahman, according to the text.[134] (2) The Jiva is the individual entity, the part that makes up the whole, and its existence is interconnected with Ishvara, highlighting their mutual dependence.[135] (3) The phrase refers to the individual soul, and the text mentions that the Jiva contemplates the whole universe as Samashti or the sum total of Mahat or mind.[136] (4) This term, alongside Maya, is a central topic of discussion, indicating a key concept within the philosophical discourse and is understood by the peasants.[137] (5) The individual self that contemplates the whole universe as Samashti or the sum total of Mahat or mind, according to the provided text.[138]
From: Triveni Journal
(1) Jiva needs wisdom because Shivahood remains hidden in many, and attaining Shiva-hood requires freeing the Jiva from ignorance, enabling the enjoyment of pure love without pollution.[139] (2) This is the Self, whose nature Visvamitra has a thorough grasp of, along with the nature of the Supreme (Paramatma) and their inherent kinship.[140] (3) These have been undergoing extreme suffering and have been subjected to delusion, according to the proclamation about the Radhasoami Faith and the role of the Supreme Being.[141] (4) The individual soul or living entity that experiences life and consciousness, shown as distinct yet ultimately non-different from Brahman in Advaita philosophy.[142] (5) The individual soul, perceived as a higher aspect of the Supreme in the teachings of the Gita.[143]
From: History of Science in South Asia
(1) This word is also used in the text, and here is taken as 120, as mentioned in the provided text.[144] (2) This Sanskrit term may be from the Greek word βιὀς (biós, bow), and it is a term used in Indian mathematics to refer to the sine function.[145]
From: Gommatsara by Acharya Nemichandra
(1) Jiva, referring to souls, are described as being infinite in number, possessing infinite qualities.[146] (2) Jiva, meaning Life, when combined with Dravya-Karma, which is inert matter, possesses immense potency that binds the soul.[147]
From: Bhaktavijaya: Stories of Indian Saints
(1) One of the two Brahmans who went to Benares to tell Kabir their affair.[148]
The concept of Jiva in scientific sources
Jiva, in this context, is the eternal soul or atma. It's the essence of life that animates the embryo, initiating existence. The Jiva then persists, undergoing reincarnation, transitioning through various lives.
From: Religious Inquiries (Journal)
(1) It is the individual soul, and it depends upon Brahman; jiva and Brahman have common qualities, but these are not completely similar.[149]