227:
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 and forms convictions through the intelligence . In this manner, through the ten senses and the four inner faculties, it perceives all of the sense-objects [i.e objects of sensorial perception'. It pervades the entire body from head to toe, yet is distinct from it. Such is the nature of the jiva.
879:. However unlike other schools where the jiva is the source of consciousness, in the Nyaya school, consciousness is an attribute that only occurs when a jiva associates with a mind. Furthermore, Nyaya schools believe liberation to be a complete absence of suffering, rather than a state of bliss and happiness.
522:
The one luminous substance exists as light and as the possessor of light....possesses luminosity, because it illuminates both its own form and that of others. But it behaves as a quality of that luminous substance....In this same way, the self has the form of consciousness but also has the quality of
627:
The philosophy proposed by
Chaitanya Mahaprabhu accepts that the jiva is aware and possesses distinct qualities. It is neither god, human or animal, and is separate from the senses and mind. It is unchanging, possessing consciousness and bliss, and pervades the body. Whilst the body and mind require
533:
Unlike other schools, Vishishtadvaita philosophy proposes that moksha (liberation) is not just the end of transmigrations of the jiva (re-births), but also a sense of bliss and joy found in the contemplation of god and living a life of devotion. This involves singing his praise and dwelling on his
226:
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
380:
are at once distinct and part of
Brahman, a middle ground of sorts between the extremes of Advaita, utter oneness, and Dvaita, utter distinctness. This notion of difference yet non-difference is commonly depicted through an analogy: just as rays originate from the sun but are spatio-temporally
518:, Brahman, may be in a state of ignorance. The Vishishtadvaita Darshan argues that if ignorance is not a quality of Brahman, then the notion of non-duality is contradicted. Ramanuja compares the consciousness of the jiva, as an atman, to the relationship between a lamp and the light it emits:
447:. 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. It is in this cycle where jivas have the opportunity to perform positive or negative deeds (
606:, one of the main scholars in the Caitanya Vaisnava school, offers a definition of the self that shares many characteristics of other schools but is distinctly aligned with the Bhedhabhedha position that the
393:), located in different place from the fire from which they originated. Yet another analogy given is of ocean and its waves, which shows that even though the bhedabheda darshan entails that Brahman has parts and
837:
Since birth, death, and the instruments of life are allotted severally; since occupations are not at once universal; and since qualities affect variously; multitude of souls (puruṣa) is demonstrated
617:
Furthermore, it has the intrinsic characteristics of being an apprehender, agent and qualitative experiencer, and by its own nature and at all times it is an inherent part of indwelling Lord.
175:"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)
308:, or ignorance—a state in which they are not able to realize their oneness with Brahman. Within Advaita philosophy, the nature of the Jiva is described using three theories or metaphors:
286:. It considers all distinctions ultimately false since differentiation requires more than one entity. Those distinctions empirically perceived, along with those expounded in the
202:"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)
871:
school of philosophy also shares similarities to the
Vedanta schools, in that there is the belief that the jiva is eternal, experiences the fruits of its good and bad deeds (
570:
loving surrender to
Krishna. Vallabhacharya uses an analogy between fire and its sparks, where jivas are sparks emerging from God's fire, tiny yet sharing the same essence.
514:, a conscious being that is made up of consciousness. The school offers many rebuttals against the Advaita conception, one of which addresses the way in which Advaita's
385:
are parts of the whole that is
Brahman. Another analogy given is that of sparks emitted from a fire. The sparks, composed of same substance as fire, are non-different (
348:
are not distinct, even though they appear to be so, just as one's reflection in the mirror appears to be distinct from oneself but is actually identical with one.
566:
ultimate purpose is to engage in a loving devotion to
Krishna (Supreme Brahman), and liberation is attained through divine grace and the acceptance of the
990:
417:
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
1561:
1422:
1041:
1565:
1045:
1557:
1037:
443:; this state is an indication of eternal, ontological distinction. Unique to this school is the idea of a hierarchy of souls, evocative of
94:
with the other metaphysical entities in varying capacities. The closest translation into
English and abrahamic philosophies would be the
108:
A common metaphysical entity discussed in the scriptures (such as the
Bhagavad Gita, Upanishad and Vachanamrut) in the seven schools of
1139:
628:
a jiva to function, the jiva's awareness and existence is not dependant on anything. Goswami also describes that "there is a different
766:
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
1140:"International Philosophical Quarterly: Volume 6, Issue 1, 1966 The Self in Advaita Vedānta - Philosophy Documentation Center"
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652:, centers around the existence of five eternal realities, as stated in two of Swaminarayan’s sermons documented in the
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1505:
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479:
still remains dependent on God for its qualities and volition. Ramanuja uses the doctrine of the body and the soul (
730:. They are extremely subtle, indivisible, unpierceable, ageless and immortal. While residing within the heart, a
401:
lessen its perfection, just as the waves of the ocean do not lessen the amount of water present in the ocean.
196:समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ ७ ॥
641:
154:"The soul is unborn and eternal, everlasting and primeval. It is not slain by the slaying of the body."
499:. Using this doctrine, Ramanuja is able to maintain an ontological distinction between God and the
180:
1497:
684:
From all the Vedas, Purāṇas, Itihāsa and Smṛti scriptures, I have gleaned the principle that
579:
19:
8:
117:
1551:
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248:) of Hindu philosophy, and it contains subschools that have derived their beliefs from
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1651:
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1305:
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1254:
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1095:
1019:
1009:
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930:
794:
36:
1125:
Non-dualism: Vedāntic and Āgamic (Advaita as
Expounded by Śaṅkara and Abhinavagupta)
898:
364:. It is limited and appears to be separated from other selves because of ignorance.
67:
1618:
1493:
1436:
1151:
893:
475:
and God. However, unlike in the Dvaita Darshan, the distinction is qualified. The
1462:
924:
718:
464:
304:
290:, are accounted for within this school by the recognition of a relative reality (
279:
169:बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९ ॥
78:, as a metaphysical entity, has been described in various scriptures such as the
1062:
197:
1710:
444:
414:
287:
261:
170:
759:
754:) and experiences the fruits of these actions. It has been eternally bound by
550:, has a concept of "nitya-sambandha" which means eternal relationship between
298:, or souls, and Brahman. Understood through the paradigm of relative reality,
1694:
1630:
1543:
1528:. Bochasanvasi Shri Aksharpurushottama Sanstha. (First ed.). Ahmedabad.
1408:
1319:
1268:
1109:
1023:
976:
876:
830:
723:
543:
257:
253:
79:
1655:
1177:
722:, which hides their true self, which is characterized by eternal existence,
645:
603:
410:
211:
1606:
1202:
712:
is defined as a distinct, individual soul, i.e., a finite sentient being.
49:
1622:
1300:
Ganeri, Martin (26 November 2013). Dasti, Matthew; Bryant, Edwin (eds.).
903:
653:
219:
1155:
451:), and make spiritual efforts to break free of it, known as liberation (
352:
denies that consciousness can be reflected, and instead understands the
1647:
The Sānkhya kārika : or, Memorial verses on the Sānkhya philosophy
1251:
Dependent Agency and Hierarchical Determinism in the Theology of Madhva
785:
373:
249:
83:
888:
260:. The aforementioned three scriptures are commonly referred to as the
243:
1388:
1224:
1090:
Timalsina, Sthaneshwar (2014). Dasti, Matthew; Bryant, Edwin (eds.).
189:
1645:
1355:
1526:
The Vachanāmrut : spiritual discourses of Bhagwān Swāminārāyan
1127:. Journal of Indian Council of Philosophical Research. p. 148.
547:
468:
138:
is described as eternal and indestructible in chapter 2, verse 20:
63:
790:
423:
283:
268:
109:
87:
1333:
452:
1490:
Swaminarayan's Brahmajnana as Aksarabrahma-Parabrahma-Darsanam
336:, and the mirror on which the reflection occurs is ignorance (
130:
Chapter 2 of the Bhagavad Gita contains verses describing the
1523:
872:
868:
751:
448:
1579:
1249:
Buchta, David (2014). Dasti, Matthew; Bryant, Edwin (eds.).
62:
is a living being or any entity imbued with a life force in
805:
are part of a dualism. Just like Samkhya's dualism between
649:
96:
44:
25:
Metaphysical entity believed to be imbued with a life force
1488:
Aksharananddas, Sadhu; Bhadreshdas, Sadhu (1 April 2016).
1203:"Bhedabheda Vedanta | Internet Encyclopedia of Philosophy"
783:
There are important similarities between the jiva and the
1487:
961:. Cambridge, United Kingdom: Cambridge University Press.
503:, while still demonstrating their qualified non-duality.
70:. The word itself originates from the Sanskrit verb-root
495:
constitutes the body of God, and God is the soul of the
1580:"Jain Philosophy | Internet Encyclopedia of Philosophy"
1673:. Motilal Banarsidass Publishing. pp. Chapter 8.
1286:. New Delhi, India: SAGE Publications. pp. 22–24.
632:
in each body, each one an inherent part of the Lord".
1092:
Self, Causation, and Agency in the Advaita of Sankara
1003:
956:
74:, which translates as 'to breathe' or 'to live'. The
1390:
Free will, agency, and selfhood in Indian philosophy
598:) and the relationship is inconceivable in thought (
562:
inherent nature is divine, pure, and spiritual. The
367:
738:), making it animate. It is the form of knowledge (
582:, proposed by Chaitanya Mahaprabhu, maintains that
929:. State University of New York Press. p. 76.
773:
750:is the performer of virtuous and immoral actions (
734:pervades the entire body by its capacity to know (
487:) to explain the relationship between God and the
1437:"Vishishtadvaita | Hindu philosophy | Britannica"
1692:
1334:"Ramanuja | Internet Encyclopedia of Philosophy"
855:in Samkhya, qualitatively distinct from another
193:to two friendly birds sitting on the same tree:
797:. The most visible similarity is that both the
770:renounces its old body and acquires a new one.
471:, maintains an ontological distinction between
959:An Introduction to Swaminarayan Hindu Theology
103:
859:so that each can be termed their "own self".
635:
1421:: CS1 maint: multiple names: authors list (
1387:Dasti, Matthew R., Bryant, Edwin F. (2014).
922:
1560:) CS1 maint: multiple names: authors list (
1302:Free will, Agency, and Selfhood in Ramanuja
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1293:
1040:) CS1 maint: multiple names: authors list (
726:and bliss. There are an infinite number of
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1564:) CS1 maint: numeric names: authors list (
1556:: CS1 maint: location missing publisher (
1044:) CS1 maint: numeric names: authors list (
1036:: CS1 maint: location missing publisher (
1004:Johnson, W. J., 1951- (12 February 2009).
458:
389:) from the fire. They are also different (
1671:The Buddhist Philosophy of Universal Flux
1519:
1517:
1498:10.1093/acprof:oso/9780199463749.003.0011
1492:(1st ed.). Oxford University Press.
1467:. Thomson Press (India). pp. 66–69.
1089:
926:Plants as Persons: A Philosophical Botany
813:, there is a similar dualism between the
282:posits the existence of only one entity,
1668:
1382:
1380:
1378:
1376:
1290:
957:Paramtattvadas, Sadhu (17 August 2017).
537:
397:are part of Brahman, this does not mean
1600:
1598:
1596:
1353:
1175:
1137:
573:
1693:
1524:Sahajānanda, Swami, 1781-1830 (2014).
1514:
1299:
1281:
1248:
1122:
1611:International Philosophical Quarterly
1607:"Ahimsa, the Self, and Postmodernism"
1386:
1373:
1304:. New York: Oxford University Press.
1253:. New York: Oxford University Press.
1144:International Philosophical Quarterly
1094:. New York: Oxford University Press.
376:, founded by Nimbark, maintains that
324:(theory of appearance). According to
294:One such distinction is that between
1604:
1593:
1460:
1085:
1083:
1057:
1055:
952:
950:
948:
946:
340:). This metaphor clarifies that the
1360:Internet Encyclopedia of Philosophy
1229:Internet Encyclopedia of Philosophy
1182:Internet Encyclopedia of Philosophy
758:; as a result, it roams within the
242:Vedanta is one of the six schools (
13:
1222:
829:are also said to be numerous. The
679:– these five entities are eternal.
506:Vishishtadvaita holds, like other
273:
14:
1722:
1644:Colebrooke, Henry Thomas (1887).
1080:
1052:
943:
404:
368:Bhedhabheda (Dvaitadvait) Darshan
1464:The Bhakti Sect of Vallabhācārya
1138:Deutsch, Eliot (February 1966).
862:
656:, Gadhada 1.7 and Gadhada 3.10:
332:consists of a reflection of the
214:has described the nature of the
125:
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1572:
1481:
1454:
1429:
1347:
1326:
1275:
1242:
1216:
1195:
778:
774:Similarities with other Schools
1284:Moksha and the Hindu Worldview
1169:
1131:
1116:
997:
983:
916:
431:is differentiated from God or
232:Vachanamrut Jetalpur 2, :
206:
145:नायं भूत्वा भविता वा न भूयः ।
1:
909:
280:Advaita (non-dualist) Darshan
164:
148:अजो नित्यः शाश्वतोऽयं पुराणो
1706:Hindu philosophical concepts
1461:Barz, Richard Keith (1976).
1123:Mishra, Godabarisha (2021).
7:
1701:Jain philosophical concepts
1008:(First ed.). Oxford .
882:
842:(Samkhya karika Verse 18) ·
142:न जायते म्रियते वा कदाचिन्
104:Described in the scriptures
50:
10:
1727:
1669:Mokerjee, Satkari (1997).
1650:. Chatterjea. p. 68.
1605:Gier, Nicholas F. (1995).
642:Akshar-Purushottam Darshan
636:Akshar-Purushottam Darshan
266:
237:
90:describes the role of the
17:
742:) as well as the knower (
381:distinct from it, so too
40:
1006:A dictionary of Hinduism
760:cycle of birth and death
528:Melkote vol. 1: 89, 90,
415:Dvaita (dualist) Darshan
181:Shvetashvatara Upanishad
151:न हन्यते हन्यमाने शरीरे
465:Vishishtadvaita Darshan
459:Vishishtadvaita Darshan
845:
706:
681:
648:as interpreted by the
625:
531:
320:(theory of limitation)
316:(theory of reflection)
235:
162:
923:Matthew Hall (2011).
835:
821:in Jainism. Both the
682:
658:
615:
538:Shuddhadvaita Darshan
520:
267:Further information:
224:
159:Bhagavad Gita 2.20, "
140:
20:Jiva (disambiguation)
1623:10.5840/ipq199535160
1354:Ranganathan, Shyam.
1282:Mishra, R.C (2013).
1176:Ranganathan, Shyam.
661:Puruṣottama Bhagavān
580:Acintya Bheda Abheda
574:Acintya Bheda Abheda
544:Shuddadvaita Darshan
218:in his discourse in
122:: the soul or self.
86:. Each subschool of
55:), also referred as
18:For other uses, see
1156:10.5840/ipq19666118
644:, the teachings of
558:(Parabrahman). The
510:, that the self is
374:Bhedhabheda Darshan
134:. For example, the
1441:www.britannica.com
1178:"Hindu Philosophy"
762:. Birth is when a
292:vyavaharik satta).
1474:978-81-215-0576-5
1400:978-0-19-992275-8
1311:978-0-19-992274-1
1260:978-0-19-992274-1
1223:Stoker, Valeria.
1101:978-0-19-992274-1
936:978-1-4384-3430-8
875:), and undergoes
594:) and different (
534:characteristics.
356:as a limitation (
322:, and Ābhāsa-vāda
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302:are cloaked by
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274:Advaita Darshan
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991:"Cologne Scan"
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548:Vallabhacharya
546:, proposed by
539:
536:
525:
467:, proposed by
460:
457:
445:predestination
439:dependence on
406:
405:Dvaita Darshan
403:
369:
366:
350:Avaccheda-vāda
288:Prasthanatrayi
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250:the Upanishads
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