jīva / जीव

Definition

The jīva (जीव) is the individual self, a conscious, eternal, and atomic entity that is both distinct from, yet also a part of, Brahman. The jīva is the experiencing subject, the knower, and the agent (kartā) of actions. It is characterized by knowledge (jñāna) and bliss (ānanda), though these qualities are limited by its state of bondage. Crucially, the jīva is described as being dependent on God and limited in size (aṇu).

Significance

The concept of the jīva is fundamental to the Viśiṣṭādvaita understanding of reality and liberation. It establishes a clear distinction between the individual soul and God, avoiding the monistic views that negate individual agency. The jīva is a 'part' of God, in the sense that there is the relation of body-soul, and thus the vehicle and subject of both transformation and purification. Its inherent nature makes it capable of experiencing divine bliss, a goal realized through the path of devotion (bhakti) and self-surrender, and grace. The jīva'* relationship with Brahman is key to the entire framework. They are related as parts to a whole, and the jīva is eternally dependent on, and serves as as instrument (sesha)of, Brahman. The nature of their relationship is the central theme of Viśiṣṭādvaita.

Key Characteristics

Consciousness: The jīva is inherently conscious, possessing the capacity for awareness and experience.
Eternity: The jīva is an eternal entity, not created by or subject to the destruction of the world.
Atomicity (aṇu): The jīva is atomic in size, localized in the heart, but capable of influencing and experiencing a wider reality through its connection with the senses and knowledge.
Agency (kartā): The jīva is a real agent, capable of actions and therefore responsible for its karma.
Dependence on Brahman: The jīva is utterly dependent on Brahman for its existence, activity, and experience. It is the 'body' of God, with God as its soul.
Capacity for Bliss: Despite its limitations in the state of bondage, the jīva has an inherent capacity for infinite bliss, which is fully realized in liberation.
Not Identical to Brahman: Unlike in Advaita Vedānta, the jīva is not ultimately identical to Brahman but distinct yet inseparable.
Possesses Dharma Bhūta Jñāna: Possesses attributive knowledge (dharma bhūta jñāna) that allows it to experience the world.

Scriptural Support and Citations

"The self is a knower" (sa eṣa jñātā, Bṛhadāraṇyaka Upaniṣad 4.3.7) (स एष ज्ञाता) (Bṛhadāraṇyaka Upaniṣad 4.3.7)
"Know the self (ātman) to be atomic" (bālāgraśatabhāgasya śatadhā kalpitasya ca, śvetāśvatara Upaniṣad 5.9) (बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥) (śvetāśvatara Upaniṣad 5.9)
“The individual self is part of the Supreme Self” (mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ, Bhagavad Gītā 15.7) (ममैवांशो जीवलोके जीवभूतः सनातनः) (Bhagavad Gītā 15.7)
“The individual self is different from the body” (dehavyatirekaḥ, Nyāya Siddhanjana Jīvapariccheda) (देहव्यतिरेकः) (Nyāya Siddhanjana Jīvapariccheda)
"The individual self is dependent on Brahman" (kartā śāstrārthavatvāt . parāttu tacchruteḥ, Brahma Sūtras 2.3.33 & 2.3.41) (कर्ता शास्त्रार्थवत्वात्। परात्तु तच्छ्रुतेः) (Brahma Sūtras 2.3.33 & 2.3.41)

Philosophical Context

In contrast to the Advaita view, the Viśiṣṭādvaita concept of the jīva emphasizes its real and eternal nature, while stressing its dependence on Brahman. While Sāṅkhya recognizes the plurality of souls, they are regarded as distinct from, rather than parts of, Brahman. In contrast to Buddhist philosophy, which does not posit an eternal self, and Jainism which posits a liberated jīva as equal to the divine, Visistadvaita views the jīva as being a real eternal part of Brahman, eternally dependent on Him, even in liberation.

Further Discussion

The relationship between the jīva and Brahman, known as the śarīra-śarīrī bhāva (body-soul relationship), is central to Viśiṣṭādvaita. The jīva is not simply a reflection or modification of Brahman, but a real entity with its own consciousness and agency. This view allows for the possibility of a loving and devotional relationship between the jīva and God, the path to liberation. The limited nature of the jiva’s attributes in its conditioned state, along with its capacity for true knowledge and blissful experience in liberation, are key to the Viśiṣṭādvaita understanding of self and liberation.