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AN EPITOME OF JAINISM.
But the karman-sarira in our philosophy is of different make. It is true that the Jain philosophy speaks of pranas as organic and the Jain bodily powers; but these develop only as
Prânas as detailed
in
philosophy.
the Jiva ascends up the scale of evolution from lower to higher organisms. The highest type of organism of a Jiva has ten pranas and the lowest type must have at least four. Of the ten pranas or powers which are to be found in the higher types of organism as man, -five belong to the five organs of sense, viz., touch, taste, smell, sight and hearing. Add to these five, the three powers of body, mind and speech (1). The ninth is the power of inhalation and exhalation termed (117) and the tenth is the ayu-bal-or the power whereby is determined the longivity of the Tiva during which it has to keep to a certain definite configuration of the body in which, it might happen to enter in a particular stage of its existence determined by its own past karma. The Jain philosophers hold, however, that of these pranas in their abstract or etherial forms, accompany the karma-sarira clothed in which the soul departs from an organism wherein it dwelt for a certain period
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