Editing Soul (section)

===Hinduism===
{{Main|Ātman (Hinduism)|Jiva}}
{{translit|sa|Ātman}} is a [[Sanskrit]] word that means inner [[self]] or soul.<ref>
{{cite dictionary
 |title= ātman
 |dictionary=Oxford Dictionaries
 |publisher=Oxford University Press
 |year=2012
|url=http://www.oxforddictionaries.com/us/definition/american_english/atman
 |archive-url=https://web.archive.org/web/20151223074014/http://www.oxforddictionaries.com/us/definition/american_english/atman
 |archive-date=23 December 2015
}}
</ref><ref name=davidlorenzenatman>
{{cite book
 |first=D. |last=Lorenzen |author-link=David Lorenzen
 |year=2004
 |title=The Hindu World
 |editor1-first=Sushil |editor1-last=Mittal
 |editor2-first=Gene   |editor2-last=Thursby
 |publisher=Routledge
 |isbn=0-415-21527-7
 |pages=208–209
 |quote=Advaita and Nirguni movements, on the other hand, stress an interior mysticism in which the devotee seeks to discover the identity of individual soul (''Ātman'') with the universal ground of being (''Brahman'') or to find god within himself.
}}
</ref> In [[Hindu philosophy]], especially in the [[Vedanta]] school of [[Hinduism]], ''Ātman'' is the [[first principle]],<ref>
{{cite book |last1=Deussen |first1=Paul |author-link=Paul Deussen |title=The Philosophy of the Upanishads |last2=Geden |first2=A.S. |date=June 2010 |publisher=Cosimo Classics |isbn=978-1-61640-240-2 |page=86}}
</ref> the true self of an individual beyond identification with phenomena, the essence of an individual. In order to attain [[Moksha|liberation (''moksha'')]], a human being must acquire self-knowledge (''ātma [[jñāna]]''), which is to realize that one's true self (''Ātman'') is identical with the transcendent self ''[[Brahman]]'' according to [[Advaita Vedanta]].<ref name=davidlorenzenatman/><ref>
{{cite book |last=King |first=Richard |title=Early Advaita Vedanta and Buddhism |publisher=State University of New York Press |year=1995 |isbn=978-0-7914-2513-8 |page=64 |quote=''Ātman'' as the innermost essence or soul of man, and ''Brahman'' as the innermost essence and support of the universe. (...) Thus we can see in the [[Upanishad]]s, a tendency towards a convergence of microcosm and macrocosm, culminating in the equating of ''Ātman'' with ''Brahman''.}}
</ref> The [[Āstika and nāstika|six orthodox schools of Hinduism]] believe that there is ''Ātman'' ('self', 'essence') in every being.<ref name="Jayatilleke-2010">
{{cite book |last=Jayatilleke |first=K.N. |author-link=K. N. Jayatilleke |title=Early Buddhist Theory of Knowledge |publisher=[[Motilal Banarsidass]] |year=2010 |isbn=978-81-208-0619-1 |at=pp.&nbsp;246–249, from note&nbsp;85 onwards}}
</ref><ref name="Collins-1994">
{{cite book |last=Collins |first=Steven |title=Religion and Practical Reason |publisher=State University of New York Press |year=1994 |isbn=978-0-7914-2217-5 |editor1-last=Reynolds |editor1-first=Frank |page=64 |quote=Central to Buddhist soteriology is the doctrine of not-self (Pali: ''anattā'', Sanskrit: ''anātman'', the opposed doctrine of ''Ātman'' is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence. |editor2-last=Tracy |editor2-first=David}}
</ref><ref name="Shankara-1908">
{{cite book |last=Shankara |first=Acharya |author-link=Adi Shankara |title=Brihad Aranyaka Upanishad and the Commentary of Sankara Acharya on its First Chapter |title-link=Brihad Aranyaka |publisher=Society for the Resuscitation of Indian Literature |year=1908 |page=2 (quote), pp.&nbsp;2–4 |translator-last=Roer |translator-first=Edward |section=Introduction |quote= |section-url=https://books.google.com/books?id=3uwDAAAAMAAJ&pg=PA2 |via=Google books}}
</ref><ref>
{{cite magazine
 |first=Katie |last=Javanaud
 |date=July–August 2013
 |title=Is the Buddhist 'no-self' doctrine compatible with pursuing ''nirvana''?
 |magazine=[[Philosophy Now]]
 |issue=97
|url=https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana
 |via=philosophynow.org  |access-date=17 September 2024  |url-status=live
 |archive-url=https://web.archive.org/web/20150206211126/https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana
 |archive-date=6 February 2015
}}
</ref>

In [[Hinduism]] and [[Jainism]], a {{translit|sa|[[Jīva (Jainism)|jīva]]}} ({{langx|sa|जीव}}, ''{{IAST|jīva}}'', alternative spelling ''jiwa''; {{langx|hi|जीव}}, ''{{IAST|jīv}}'', alternative spelling ''jeev'') is a living being, or any entity imbued with a life force.<ref>
{{cite book
 |first=Matthew |last=Hall
 |year=2011
 |title=Plants as Persons: A philosophical botany
 |publisher=State University of New York Press
 |isbn=978-1-4384-3430-8
 |page=76
 |url=https://books.google.com/books?id=SqzkqnETEVYC
}}
</ref> The concept of ''jīva'' in Jainism is similar to ''Ātman'' in Hinduism; however, some Hindu traditions differentiate between the two concepts, with ''jīva'' considered as an individual self, but with ''Ātman'' as that which is the universal unchanging self that is present in all living beings and everything else as the metaphysical ''Brahman''.<ref name="varenne46">
{{cite book
 |first=Jean |last=Varenne |author-link=Jean Varenne
 |title=Yoga and the Hindu Tradition
 |year=1989
 |publisher=[[Motilal Banarsidass]]
 |isbn=978-81-208-0543-9
 |pages=45–47
 |url=https://books.google.com/books?id=meUWxDDqzuAC&pg=PA46
}}
</ref><ref>
{{cite book
 |last1=McLean  |first1=George F.    |author1-link=George F. McLean
 |last2=Meynell |first2=Hugo Anthony |author2-link=Hugo Anthony Meynell
 |year=1988
 |title=The Nature of Metaphysical Knowledge
 |place=Washington, DC
 |publisher=Council for Research in Values and Philosophy
 |isbn=9780819169266
 |page=32
 |url=https://books.google.com/books?id=kO8-980xGk8C&dq=hiranyagarba&pg=PA32
}}
</ref> The latter is sometimes referred to as ''jīva-ātman'' (a soul in a living body).<ref name="varenne46" />