Jiva
In Hinduism, the jiva (, IAST: ) is a living being or any entity imbued with a life force. The word itself originates from the Sanskrit verb-root "jīv", which translates as 'to breathe' or 'to live'. The "jiva", as a metaphysical entity, has been described in various scriptures such as the Bhagavad Gita and the Upanishads. Each subschool of Vedanta describes the role of the "jiva" with the other metaphysical entities in varying capacities. Described in the scriptures. A common metaphysical entity discussed in the scriptures (such as the Bhagavad Gita, Upanishad and Vachanamrut) in the seven schools of Vedanta  is the "jiva" or "atman": the soul or self. Bhagavad Gita. Chapter 2 of the Bhagavad Gita contains verses describing the "jiva". For example, the "jiva" is described as eternal and indestructible in chapter 2, verse 20: Upanishads. बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९ ॥ The Shvetashvatara Upanishad compares the "jiva" and the "Paramatma" to two friendly birds sitting on the same tree: समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ ७ ॥ Vachanamrut. Swaminarayan has described the nature of the "jiva" in his discourse in Vachanamrut Jetalpur 2: Vedanta. Vedanta is one  of the six schools ("darshanam") of Hindu philosophy, and it contains subschools that have derived their beliefs from the Upanishads, the Brahma Sutras and the Bhagavad Gita. The aforementioned three scriptures are commonly referred to as the Prasthantrayi. Advaita Darshan. The Advaita (non-dualist) Darshan posits the existence of only one entity, Brahman. It considers all distinctions ultimately false since differentiation requires more than one entity. Those distinctions empirically perceived, along with those expounded in the Prasthanatrayi, are accounted for within this school by the recognition of a relative reality ("vyavaharik satta)." One such distinction is that between "jivas", or  souls, and Brahman. Understood through the paradigm of relative reality, "jivas" are cloaked by "maya—avidya", or ignorance—a state in which they are not able to realize their oneness with Brahman. Bhedhabheda (Dvaitadvait) Darshan. The Bhedhabheda Darshan, founded by Nimbark, maintains that "jivas" are at once distinct and part of Brahman, a middle ground of sorts between the extremes of Advaita, utter oneness, and Dvaita, utter distinctness. This notion of difference yet non-difference is commonly depicted through an analogy: just as rays originate from the sun but are spatio-temporally distinct from it, so too "jivas" are parts  of the whole that is Brahman. Dvaita Darshan. Founded by Madhva, the Dvaita (dualist) Darshan rejects the Advaita (non-dualist) notion of one ultimate reality. It propounds a duality of five kinds, the most fundamental of which is that between "jivas" and "Ishvara". A soul or "jiva" is differentiated from God or "Ishvara" due to the "jiva’s" dependence on "Ishvara"; this state is an indication of eternal, ontological distinction. Unique to this school is the idea of a hierarchy of souls, evocative of predestination. Within the system, some souls are inherently and eternally destined for liberation, others for hell  and still others for migration through the cycle of birth and death. Vishishtadvaita Darshan. The Vishishtadvaita Darshan, proposed by Ramanuja, maintains an ontological distinction between "jivas" and God. However, unlike in the Dvaita Darshan, the distinction is qualified. The "jiva" still remains dependent on God for its qualities and volition. Vishishtadvaita holds, like other "darshanas", that the self is "chetan", a conscious being that is made up of consciousness. The school offers many rebuttals against the Advaita conception, one of which addresses the way in which Advaita's "jiva", Brahman, may be in a state of ignorance. The Vishishtadvaita Darshan  argues that if ignorance is not a quality of Brahman, then the notion of non-duality is contradicted. Akshar-Purushottam Darshan. The Akshar-Purushottam Darshan, the teachings of Swaminarayan as interpreted by the BAPS, centers around the existence of five eternal realities, as stated in two of Swaminarayan’s sermons documented in the Vachanamrut, Gadhada 1.7 and Gadhada 3.10: The "jiva" is defined as a distinct, individual soul, i.e., a finite sentient being. "Jivas" are bound by "maya", which hides their true self, which is characterized by eternal existence, consciousness and bliss. There are an infinite number of "jivas". They  are extremely subtle, indivisible, unpierceable, ageless and immortal. While residing within the heart, a "jiva" pervades the entire body by its capacity to know ("gnānshakti"), making it animate. It is the form of knowledge ("gnānswarūp") as well as the knower ("gnātā"). The "jiva" is the performer of virtuous and immoral actions (karmas) and experiences the fruits of these actions. It has been eternally bound by "maya"; as a result, it roams within the cycle of birth and death. Birth is when a "jiva" acquires a new body, and death is when it departs from its body. Just as one abandons  one's old clothes and wears new ones, the "jiva" renounces its old body and acquires a new one.