Jiva: Difference between revisions
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:"Two birds sitting in the tree (the body). One bird, the jiva is enjoying the fruits of the tree and the other the Paramatma is watching the jiva." Śvetāśvatara Upaniṣad (4.7)<ref>{{Cite web|url=https://vedabase.io/en/library/bg/2/22/#bb558|title=Bg. 2.22|website=vedabase.io|language=en|access-date=2019-09-05}}</ref> |
:"Two birds sitting in the tree (the body). One bird, the jiva is enjoying the fruits of the tree and the other the Paramatma is watching the jiva." Śvetāśvatara Upaniṣad (4.7)<ref>{{Cite web|url=https://vedabase.io/en/library/bg/2/22/#bb558|title=Bg. 2.22|website=vedabase.io|language=en|access-date=2019-09-05}}</ref> |
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=== Vachanamrut === |
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Swaminarayan has described the nature of the jiva in his discourse in [[Vachanamrut]] Jetalpur 2<ref name=":0" />{{Rp|211}}: |
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{{Quote|text=The jiva is uncuttable, unpiercable, immortal, formed of consciousness, and the size of an atom. You may also ask, 'Where does the jiva reside?' Well, it resides within the space of the heart, and while staying there, it performs different functions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all sensations. In addition, it thinks through the mind, contemplates through the citta [one of the inner faculties] and forms convictions through the intelligence [buddhi]. In this manner, through the ten senses and the four inner faculties, it perceives all the of sense-objects [i.e objects of sensorial perception'. It pervades the entire body from head to toe, yet is distinct from it. Such i sthe nature of the jiva.|sign=|source=}} |
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== Vedanta == |
== Vedanta == |
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Revision as of 04:59, 2 December 2019
In Hinduism the jiva (Template:Lang-sa, IAST': jīva) is a living being, or any entity imbued with a life force.[1] The word itself originates from the Sanskrit verb-root jīv which translate to "to breathe or to live".[2]: 211 [3] The jiva, as a metaphysical entity, has been described in various scriptures, such as the Bhagavad Gita, Upanishads and the Vachanamrut (the teachings of Swaminarayan). Each school of Vedanta describes the role of the jiva with the other metaphysical entities in varying capacities.
Described in the scriptures
Jiva or the soul is described in a whole chapter in the Bhagavat Gita, (verses 13 to 30)[4]. A common metaphysical entity discussed in the seven schools of Vedant is the jiva or atman: the soul, or self.[5]
Upanishadas
बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९ ॥[1]
- "If the tip of the hair were to be divided in to one hundred parts and each part was divided into 100 more parts, that would be the dimension of the Jiva (soul)". Śvetāśvatara Upaniṣad (5.9)
The Shvetashvatara Upanishad compares the jiva and the Paramatma to two friendly birds sitting on the same tree.
समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ ७ ॥[2]
- "Two birds sitting in the tree (the body). One bird, the jiva is enjoying the fruits of the tree and the other the Paramatma is watching the jiva." Śvetāśvatara Upaniṣad (4.7)[6]
Vachanamrut
Swaminarayan has described the nature of the jiva in his discourse in Vachanamrut Jetalpur 2[2]: 211 :
The jiva is uncuttable, unpiercable, immortal, formed of consciousness, and the size of an atom. You may also ask, 'Where does the jiva reside?' Well, it resides within the space of the heart, and while staying there, it performs different functions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all sensations. In addition, it thinks through the mind, contemplates through the citta [one of the inner faculties] and forms convictions through the intelligence [buddhi]. In this manner, through the ten senses and the four inner faculties, it perceives all the of sense-objects [i.e objects of sensorial perception'. It pervades the entire body from head to toe, yet is distinct from it. Such i sthe nature of the jiva.
Vedanta
Vedanta is one of the six schools of Hindu philosophy which contains sub-schools (darshans) that have derived their beliefs from the Upanishads, the Brahma Sutras and the Bhagavad Gita. The aforementioned three scriptures are commonly referred to as the Prasthantrayi.
Advaita Darshan
The Advaita (non-dualist) Darshan posits the existence of only one entity, Brahman. It considers all distinctions ultimately false since differentiation requires more than one entity. Those distinctions empirically perceived, along with those expounded in the Prasthanatrayi, are accounted for within this school by the recognition of a relative reality (vyavaharik satta).[7]: 188 One such distinction is that between jivas, or souls, and Brahman. Understood through the paradigm of relative reality, jivas are cloaked by maya—avidya, or ignorance—a state in which they are not able to realize their oneness with Brahman.[7]: 189
Akshar-Purushottam Darshan
The Akshar-Purushottam Darshan, the classical name given to the set of spiritual beliefs based on the teachings of Swaminarayan,[8] centers around the existence of five eternal realities, as stated in two of Swaminarayan’s sermons documented in the Vachanamrut, Gadhada 1.7 and Gadhada 3.10:
Puruṣottama Bhagavān, Akṣarabrahman, māyā, īśvara and jīva – these five entities are eternal.[9]
From all the Vedas, Purāṇas, Itihāsa and Smṛti scriptures, I have gleaned the principle that jīva, māyā, īśvara, Brahman and Parameśvara are all eternal.[9]
The jiva is defined as a distinct, individual soul, i.e. a finite sentient being. Jivas are bound by maya, which hides their true self, which is characterized by eternal existence, consciousness, and bliss. There are an infinite number of jivas. They are extremely subtle, indivisible, unpierceable, ageless, and immortal. While residing within the heart, a jiva pervades the entire body by its capacity to know (gnānshakti), making it animate. It is the form of knowledge (gnānswarūp) as well as the knower (gnātā). The jiva is the performer of virtuous and immoral actions (karmas) and experiences the fruits of these actions. It has been eternally bound by maya; as a result, it roams within the cycle of birth and death. Birth is when a jiva acquires a new body, and death is when it departs from its body. Just as one abandons one's old clothes and wears new ones, the jiva renounces its old body and acquires a new one.[2]
Bhedhabheda (Dvaitadvait) Darshan
The Bhedhabheda Darshan, founded by Nimbark, maintains that jivas are at once distinct and part of Brahman, a middle ground of sorts between the extremes of Advaita, utter oneness, and Dvaita, utter distinctness.[10] This notion of difference yet non-difference is commonly depicted through an analogy: just as rays originate from the sun but are spatio-temporally distinct from it, so too jivas are parts of the whole that is Brahman.
Dvaita Darshan
Founded by Madhva, the Dvaita (dualist) rejects the Advaita (non-dualist) notion of one ultimate reality. It propounds a duality of five kinds, the most fundamental of which is that between jivas and Isvara. A soul, or jiva, is differentiated from God, Isvara, due to the jiva’s dependence on Isvara; this state is an indication of eternal, ontological distinction.[11] Unique to this school is the idea of a hierarchy of souls, evocative of predestination. Within the system, some souls are inherently and eternally destined for liberation, others for hell, and still others for migration through the cycle of birth and death.[12]: 267
Vishishtadvaita Darshan
The Vishishtadvaita Darshan, proposed by Ramanuja, maintains an ontological distinction between jivas and God. However, unlike in the Dvaita Darshan, the distinction is qualified. The jiva still remains dependent on God for its qualities and volition[13]: 234 . Vishishtadvaita holds, like other darshanas, that the self is chetan, a conscious being that is made up of consciousness.[13]: 235 The school offers many rebuttals against the Advaita conception, one of which addresses the way in which Advaita's jiva, Brahman, may be in a state of ignorance. The Vishishtadvaita Darshan argues, if ignorance is not a quality of Brahman, then the notion of non-duality is contradicted.[14]
See also
References
- ^ Matthew Hall (2011). Plants as Persons: A Philosophical Botany. State University of New York Press. p. 76. ISBN 978-1-4384-3430-8.
- ^ a b c Paramtattvadas, Sadhu (17 August 2017). An Introduction to Swaminarayan Hindu Theology. Cambridge, United Kingdom: Cambridge University Press. ISBN 9781107158672. OCLC 964861190.
{{cite book}}: CS1 maint: date and year (link) - ^ "Cologne Scan".
- ^ Prabhupada, A. C. Bhaktivedanta (1993). https://vedabase.io/en/library/bg/2/. Bhagavad Gita. Bhaktivedanta Book Trust. ISBN 9780892132683.
{{cite book}}:|chapter-url=missing title (help) - ^ Johnson, W. J., 1951- (12 February 2009). A dictionary of Hinduism (First ed.). Oxford [England]. ISBN 9780198610250. OCLC 244416793.
{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link) - ^ "Bg. 2.22". vedabase.io. Retrieved 5 September 2019.
- ^ a b Timalsina, Sthaneshwar (2014). Dasti, Matthew; Bryant, Edwin (eds.). Self, Causation, and Agency in the Advaita of Sankara. New York: Oxford University Press. ISBN 978-0-19-992274-1. OCLC 862077056.
- ^ Aksharananddas, Sadhu; Bhadreshdas, Sadhu (1 April 2016). Swaminarayan's Brahmajnana as Aksarabrahma-Parabrahma-Darsanam (1st ed.). Oxford University Press. doi:10.1093/acprof:oso/9780199463749.003.0011. ISBN 9780199086573.
- ^ a b Sahajānanda, Swami, 1781-1830 (2014). The Vachanāmrut : spiritual discourses of Bhagwān Swāminārāyan. Bochasanvasi Shri Aksharpurushottama Sanstha. (First ed.). Ahmedabad. ISBN 9788175264311. OCLC 820357402.
{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link) - ^ Ranganathan, Shyam. "Hindu Philosophy". Internet Encyclopedia of Philosophy. Retrieved 1 December 2019.
{{cite web}}: CS1 maint: url-status (link) - ^ Stoker, Valeria. "Madhva". Internet Encyclopedia of Philosophy. Retrieved 27 November 2019.
{{cite web}}: CS1 maint: url-status (link) - ^ Buchta, David (2014). Dasti, Matthew; Bryant, Edwin (eds.). Dependent Agency and Hierarchical Determinism in the Theology of Madhva. New York: Oxford University Press. ISBN 978-0-19-992274-1. OCLC 862077056.
- ^ a b Ganeri, Martin. Dasti, Matthew; Bryant, Edwin (eds.). Free will, Agency, and Selfhood in Ramanuja. New York: Oxford University Press. ISBN 978-0-19-992274-1. OCLC 862077056.
- ^ Ranganathan, Shyam. "Ramanuja". Internet Encyclopedia of Philosophy. Retrieved 29 November 2019.
{{cite web}}: CS1 maint: url-status (link)
