![]() This Jīva is unaware of itself and the supreme consciousness, so thinking and imagination manifest in its Antahkarana (psychological framework), and consequently the mind manifests as a psychological process. Hence, Jīva is attributed to śakti (agitation) and not to Consciousness, whereas Ātman is attributed to Consciousness. This temporary absence-of-consciousness-of-Brahmān is called the Jīva. ![]() This agitation within Brahmān is to create a temporary state of “absence-of-consciousness-of-Brahmān”, meaning Brahmān (the infinite awareness), with its infinite possibilities, thinks/creates a momentary agitation to temporarily mask the notion of the supreme consciousness. It can be interpreted as a soul, but is really nothing but agitation or vibration of Brahmān. This Jīva makes one recognize one’s own existence in a given time but is not aware of its true self or its true source. It is not bound by kālá/kālám (time), meaning it doesn’t age, nor grow weak. It tethers both the physical body (Sthula:Śarīra) and the subtle body (Sukshma:Śarīra), and wears it like a cloth. Jīva (also pronounced as jeeva), is the innate or primordial force which inherits this body.
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