Jiva

Advaita Vedanta

In the Advaita school of philosophy, the concept of jiva is closely related to the atman, with some texts suggesting they are identical (cite: edge_018551). However, other texts imply a distinction between the two, with the atman being separate from the jiva (cite: edge_018180). The individual soul, or jiva, is also referred to as the "embodied soul" and is considered to be the atman in a particular body (cite: edge_020627). The relationship between atman and jiva is complex, with some texts describing the atman as a qualified aspect of the jiva (cite: edge_017959).

Dvaita Vedanta

In the school of Dvaita, the concept of jiva is closely related to atman, with some sources suggesting they are identical (cite: edge_007307). The jiva is also seen as eligible for performing sacrifices, which is a qualified aspect of dharma (cite: edge_007781). Additionally, the jiva is considered to be the cause of karma (cite: edge_008066), and is distinct from moksha (cite: edge_008065). The jiva is also associated with the mind, as the Mind was first born (cite: edge_007376).

Vishishtadvaita

In the Vishishtadvaita school of philosophy, the concept of jiva is closely related to Brahman, with Brahman being the cause of jiva (cite: edge_006235). However, Brahman is also distinct from jiva (cite: edge_005431). The atman, or self, is considered identical to jiva in this school of thought (cite: edge_002055, edge_005491, edge_005992). Additionally, the jiva is seen as a qualified aspect of the atman (cite: edge_000148), and is also influenced by karma (cite: edge_006630). [Note: this summary may contain an unverified citation.]

Achintya Bhedabheda

In the achintya_bhedabheda school of philosophy, the concept of jiva, or the individual self, is distinct from Krsna, the Supreme Personality of Godhead (cite: edge_003455). At the same time, jiva is considered a qualified aspect of Krsna (cite: edge_003225). The jiva is also seen as a qualified aspect of prakriti, or material nature (cite: edge_004015), and is distinct from it as well (cite: edge_003384). The jiva is furthermore associated with karma, or action, and is considered to be the cause of karma (cite: edge_004160) (cite: edge_003078).

Dvaitadvaita

According to the dvaitadvaita school of philosophy, the concept of jiva is closely related to the atman. In general, it is said that the atman is identical to the jiva (cite: edge_027194). The atman is also described as the "puller (ruler) within, the immortal" which is identical to the jiva (cite: edge_026930). Additionally, the atman is considered the cause of the jiva, with the atman being the driver of the body (cite: edge_028017). The atman is also seen as a qualified aspect of the jiva, with the intelligent Self mounting the corporeal Self (cite: edge_027197).

Buddhism (Pali Canon)

In Buddhist philosophy, the concept of jiva is closely related to the body, as it is described as being "tamed, bearing their final body" (cite: edge_009912). Jiva is also seen as a cause of samsara, which is associated with a state of "sleep" (cite: edge_010086). Additionally, jiva is considered distinct from the idea of prolonged life, highlighting that it is not comparable to the creation of a long life (cite: edge_009470). This distinction suggests that jiva has a unique significance in Buddhist thought, separate from physical existence or longevity (cite: edge_009470).

Where schools disagree

atman ↔ jiva

Achintya Bhedabheda asserts IS_IDENTICAL_TO (edge_002915): "the spirit soul, which is always active and cannot stop even for a moment"

Advaita Vedanta asserts IS_DISTINCT_FROM (edge_020676): "a fancied difference between the individual soul and the intelligent Self"

Dvaita Vedanta asserts IS_IDENTICAL_TO (edge_007340): "the eternal principle of life (the soul)"

Vishishtadvaita asserts IS_IDENTICAL_TO (edge_006199): "the soul that has descended"

jiva ↔ karma

Achintya Bhedabheda asserts IS_CAUSE_OF (edge_004160): "if the living entity adulterates his consciousness with the qualities of cats and dogs, in..."

Advaita Vedanta asserts IS_CAUSE_OF (edge_018758): "under the impulsion of his past works"

Dvaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_007090): "the view that the soul is the"

Vishishtadvaita asserts IS_QUALIFIED_ASPECT_OF (edge_006630): "the bondage of him who knows is not, at that stage, dissolved"

brahman ↔ jiva

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_020987): "becoming the embodied soul"

Dvaita Vedanta asserts IS_CAUSE_OF (edge_007267): "from the Supreme Lord only, (as seen from the same scriptural passage)"

Vishishtadvaita asserts IS_CAUSE_OF (edge_006235): "Having entered by means of that jiva-self I will differentiate names and forms,"

jiva ↔ moksha

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_019288): "the aforesaid undecaying"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_008065): "far away from (such power)"

Vishishtadvaita asserts PRESUPPOSES (edge_006631): "the bondage of him who knows is not, at that stage, dissolved"

isvara ↔ jiva

Achintya Bhedabheda asserts IS_QUALIFIED_ASPECT_OF (edge_004471): "all living beings are fragmental parts and parcels of the Supreme Lord"

Dvaita Vedanta asserts IS_DISTINCT_FROM (edge_007948): "the individual soul"

Vishishtadvaita asserts IS_DISTINCT_FROM (edge_005804): "the Lord, who differs in nature from all other beings"

jiva ↔ manas

Advaita Vedanta asserts IS_DISTINCT_FROM (edge_020149): "the one possessed of such characteristics as identity with the mind and so on must be diff..."

Dvaita Vedanta asserts IS_IDENTICAL_TO (edge_007376): "the Mind was first born"

jiva ↔ samsara

Advaita Vedanta asserts IS_QUALIFIED_ASPECT_OF (edge_019287): "worldly existence—involving birth and death"

Buddhism (Pali Canon) asserts IS_CAUSE_OF (edge_010086): "and sleep"

What each school says

Where schools disagree