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===Hinduism===
===Hinduism===
{{Main|Ātman (Hinduism)|Jiva}}
In Hinduism, the Sanskrit words most closely corresponding to soul are ''jiva'', ''Ātman'' and "purusha", meaning the individual self. The term "soul" is misleading as it implies an object possessed, whereas self signifies the subject which perceives all objects. This self is held to be distinct from the various mental faculties such as desires, thinking, understanding, reasoning and self-image (ego), all of which are considered to be part of ''prakriti'' (nature).


[[File:Hindu last rites for departed souls.jpeg|thumb|Hindu last rites for departed souls]]
The three major schools of Hindu philosophy agree that the ''atman'' (individual self) is related to Brahman or the ''Paramatman'', the Absolute Atman or Supreme Self, but they differ in the nature of this relationship. In Advaita Vedanta the individual self and the Supreme Self are one and the same. Dvaita rejects this concept of identity, instead identifying the self as a separate but similar part of Supreme Self (God), that never loses its individual identity. Visishtadvaita takes a middle path and accepts the ''atman'' as a "mode" (''prakara'') or attribute of the Brahman.


In [[Hinduism]], the [[Sanskrit]] words most closely corresponding to soul are ''[[jiva]]'', ''[[Ātman (Hinduism)|Ātman]]'' and "[[purusha]]", meaning the individual [[self]]. The term "soul" is misleading as it implies an object possessed, whereas self signifies the subject which perceives all objects. This self is held to be distinct from the various mental faculties such as desires, thinking, understanding, reasoning and self-image ([[ego (religion)|ego]]), all of which are considered to be part of ''[[prakriti]]'' (nature).
The ''atman'' becomes involved in the process of becoming and transmigrating through cycles of birth and death because of ignorance of its own true nature. The spiritual path consists of self-realization – a process in which one acquires the knowledge of the self (''brahma-jñanam'') and through this knowledge applied through meditation and realization one then returns to the Source which is Brahman.


The three major schools of [[Hindu philosophy]] agree that the ''atman'' (individual self) is related to [[Brahman]] or the ''[[Paramatman]]'', the Absolute Atman or Supreme Self, but they differ in the nature of this relationship. In [[Advaita Vedanta]] the individual self and the Supreme Self are one and the same. [[Dvaita]] rejects this concept of identity, instead identifying the self as a separate but similar part of Supreme Self (God), that never loses its individual identity. [[Visishtadvaita]] takes a middle path and accepts the ''atman'' as a "mode" (''prakara'') or attribute of the Brahman. For an alternative atheistic and dualistic view of the ''atman'' in ancient Hindu philosophy, see ''[[Samkhya]]''.
The qualities which are common to both Brahman and atmam are being (''sat''), consciousness (''chit''), and bliss/love (''ananda''). Liberation or ''moksha'' is liberation from all limiting adjuncts (''upadhis'') and the unification with Brahman.
 
The ''atman'' becomes involved in the process of becoming and [[reincarnation|transmigrating]] through [[Saṃsāra|cycles of birth and death]] because of ignorance of its own true nature. The spiritual path consists of self-realization – a process in which one acquires the knowledge of the self (''brahma-jñanam'') and through this knowledge applied through meditation and realization one then returns to the Source which is Brahman.
 
The qualities which are common to both Brahman and atmam are being (''sat''), consciousness (''chit''), and bliss/love (''ananda''). Liberation or ''[[moksha]]'' is liberation from all limiting adjuncts (''upadhis'') and the unification with Brahman.


The Mandukya Upanishad verse 7 describes the ''atman'' in the following way:
The Mandukya Upanishad verse 7 describes the ''atman'' in the following way:
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"Not inwardly cognitive, not outwardly cognitive, not both-wise cognitive, not a cognition-mass, not cognitive, not non-cognitive, unseen, with which there can be no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of which is the state of being one with the Self, the cessation of development, tranquil, benign, without a second (a-dvaita)—[such] they think is the fourth. That is the Self. That should be discerned."}}
"Not inwardly cognitive, not outwardly cognitive, not both-wise cognitive, not a cognition-mass, not cognitive, not non-cognitive, unseen, with which there can be no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of which is the state of being one with the Self, the cessation of development, tranquil, benign, without a second (a-dvaita)—[such] they think is the fourth. That is the Self. That should be discerned."}}


In [[Bhagavad Gita]] 2.20 Lord Krishna describes the ''atman'' in the following way:<ref>Bhagavad – Gita As It Is, by A.C. Bhaktivedanta Swami Prabhupada</ref>
In Bhagavad Gita 2.20 Lord Krishna describes the ''atman'' in the following way:<ref>Bhagavad – Gita As It Is, by A.C. Bhaktivedanta Swami Prabhupada</ref>


''na jayate mriyate va kadacin ''''nayam bhutva bhavita va na bhuyah ''''ajo nityah sasvato yam purano ''''na hanyate hanyamane sarire''
''na jayate mriyate va kadacin ''''nayam bhutva bhavita va na bhuyah ''''ajo nityah sasvato yam purano ''''na hanyate hanyamane sarire''
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"For the ''atman'' there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever – existing and primeval. He is not slain when the body is slain". [Translation by A. C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada)]<ref>Bhagavad Gita As it is, The Bhaktivedanta Book Trust: Translation by Srila Prabhupada</ref>
"For the ''atman'' there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever – existing and primeval. He is not slain when the body is slain". [Translation by A. C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada)]<ref>Bhagavad Gita As it is, The Bhaktivedanta Book Trust: Translation by Srila Prabhupada</ref>


Srila Prabhupada, a great Vaishnava saint of the modern time further explains: "The ''atman'' does not take birth there, and the atman does not die...And because the atman has no birth, he therefore has no past, present or future. He is eternal, ever-existing and primeval – that is, there is no trace in history of his coming into being."<ref>{{cite web|url=http://www.krishna.com/srila-prabhupada-0 |title=Srila Prabhupada |publisher=Krishna.com |accessdate=13 November 2011}}</ref>
Srila Prabhupada, a great Vaishnava saint of the modern time further explains: "The ''atman'' does not take birth there, and the atman does not die...And because the atman has no birth, he therefore has no past, present or future. He is eternal, ever-existing and primeval – that is, there is no trace in history of his coming into being."<ref>{{cite web|url=http://www.krishna.com/srila-prabhupada-0 |title=Srila Prabhupada |publisher=Krishna.com }}</ref>


Since the quality of Aatma is primarily consciousness, all sentient and insentient beings are pervaded by Aatma, including plants, animals, humans and gods. The difference between them is the contracted or expanded state of that consciousness. For example, animals and humans share in common the desire to live, fear of death, desire to procreate and to protect their families and territory and the need for sleep, but animals' consciousness is more contracted and has less possibility to expand than does human consciousness.
Since the quality of Aatma is primarily consciousness, all sentient and insentient beings are pervaded by Aatma, including plants, animals, humans and gods. The difference between them is the contracted or expanded state of that consciousness. For example, animals and humans share in common the desire to live, fear of death, desire to procreate and to protect their families and territory and the need for sleep, but animals' consciousness is more contracted and has less possibility to expand than does human consciousness.


When the Aatma becomes embodied it is called birth, when the Aatma leaves a body it is called death. The Aatma transmigrates from one body to another body based on [[Karma in Hinduism|karmic]] [performed deeds] reactions.
When the Aatma becomes embodied it is called birth, when the Aatma leaves a body it is called death. The Aatma transmigrates from one body to another body based on karmic [performed deeds] reactions.


In Hinduism, the Sanskrit word most closely corresponding to soul is "Aatma", which can mean soul or even God. It is seen as the portion of Brahman within us. Hinduism contains many variant beliefs on the origin, purpose, and fate of the aatma. For example, advaita or non-dualistic conception of the aatma accords it union with Brahman, the absolute uncreated (roughly, the Godhead), in eventuality or in pre-existing fact. Dvaita or dualistic concepts reject this, instead identifying the aatma as a different and incompatible substance.
In Hinduism, the Sanskrit word most closely corresponding to soul is "Aatma", which can mean soul or even God. It is seen as the portion of Brahman within us. Hinduism contains many variant beliefs on the origin, purpose, and fate of the aatma. For example, advaita or non-dualistic conception of the aatma accords it union with Brahman, the absolute uncreated (roughly, the Godhead), in eventuality or in pre-existing fact. Dvaita or dualistic concepts reject this, instead identifying the aatma as a different and incompatible substance.
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