The Concise Oxford Dictionary of World Religions (1166 page)

(Skt., ‘living’). In Hinduism, the living self which is engaged in the world and which identifies itself with mind and body as empirically real. The true self is
tman
, which is the One pervading all appearance. It is an issue in Hinduism whether j
va and
tman are, in the end, identical or whether some distinction remains between them: see
JIV
TMAN.
In Jainism, j
va is one of two categories into which all existing things must fall, the living as opposed to
aj
va
. The concept of j
va is central to an understanding of Jainism, because of the way in which it credits all human beings, animals, insects, vegetation, and even earth, stones, fire, water, and air with living souls (j
vas). The universe is seen as being vibrant with innumerable j
vas, each of which is real, independent, and eternal, and characterized by consciousness (
caitanya
), bliss (
sukha
), and energy (
virya
). The Jain path of purification offers a means of purifying the j
va through the pursuit of the
ratnatraya
(the
Three Jewels
) of right faith, knowledge, and conduct; and with the help of strict ascetic discipline, the Jains believe that association with karma can be halted. This teaching accounts for the enormous respect for life in all its forms which characterizes Jainism and is expressed in the keystone of Jain faith,
ahi
s
.