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jiva
In Hinduism and Jainism, a jiva ((サンスクリット:जीव), , alternative spelling ''jiwa''; (ヒンディー語:जीव), , alternative spelling ''jeev'', Arabic: طيف) is a living being,〔 Bhagavad Gita 7.5 — "Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities () who are exploiting the resources of this material, inferior nature."〕 or more specifically, the immortal essence or soul of a living organism (human, animal, fish or plant etc.) which survives physical death.〔(Brahma Samhita 5.21 ) "The same jiva is eternal and is for eternity and without a beginning"〕〔Maharishi Mahesh Yogi on the Bhagavad-Gita, a New Translation and Commentary, Chapter 1-6. Penguin Books, 1969, p 98 (v 18)〕 It has a very similar usage to ''atma'', but whereas ''atma'-arabic: عتمة refers to "the cosmic self", ''jiva'' is used to denote an individual 'living entity' or 'living being' specifically.〔http://books.google.com/books?id=kO8-980xGk8C&pg=PA32&dq=hiranyagarba&ei=gCnrSaGyLZLQMu3AmaQB The Philosophy of Person: Solidarity and Cultural Creativity, Jozef Tichner and George McClean, 1994, p. 32〕 To avoid confusion, the terms ''paramatma'' and ''jivatma'' (also commonly spelled ''jeevatma'') are used.
The word itself originates from the Sanskrit ''jivás'', with the root ''jīv-'' 'to breathe'. It has the same Indo-European root as the Latin word ''vivus'': "alive".
==Definition==
In the Bhagavad Gita, the jiva is described as immutable, eternal, numberless and indestructible.〔Katha Upanisad 1.2.18, 2.2.13〕〔Bhagavad gita 2.12, 2.16-21, 2.23-25, 2.30〕〔Bhagavata Purana 7.7.43, 11.31.13〕〔Vedanta sutra 2.3, 4.4〕 It is said not to be a product of the material world (Prakrti), but of a higher 'spiritual' nature.〔(Bhagavad Gita 7.5 )〕 At the point of physical death the jiva takes a new physical body depending on the karma and the individual desires and necessities of the particular jiva in question.
Aniruddha defines the Jiva, the empirical self, as the self determined by the body, the external sense-organs, mind, intellect, and egoism; the self which is devoid of empirical cognition, merit, demerit, and other mental modes is the transcendental Atman.〔Samkhyapravacanasutra 4.63〕 When the Jiva breaks the shackles of Prakrti it becomes the transcendental self.〔Samkhyasutravrtti 6.59〕 Isvara and the jivas are both empirical realities; the former is the ruler and the impeller, and the latter are the ruled, the ones who are impelled.〔Adi Shankara’s Bhashya on Brahma Sutra 2. 2.3〕
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