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Society, Epistemology and Logic in Indian Tradition
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(air pervaded in the whole body), udāna (air in the throat), samāna (air in the stomach). In Jainism prāņas are of 10 types 1. Auditory sense 2. Visual sense 3.Olfactory sense 4. Gustatory sense 5. Tactile sense 6. Mental force 7. Power of speech 8. Power of body 9. Respiration and 10. Karma related to life span (āyuşya karma). The Prāņaş depict the living power of the five sense organs, body, speech, mind, respiration and āyușya karma. Every sense organ has power to work. If that sense organ is damaged or harmed then that does not work as knowing instrument. A person can live life even in the non-working position of some sense organs, but the working power of sense organs denotes consciousness. I hear a word. I see a bird, I smell a flower, I taste a candy. I touch a chair- all these knowing activities show consciousness of sense organs and also of a knower. A knower remains the same in knowing process with the help of different sense organs. We feel consciousness in the functioning of mind and speech. We feel consciousness in the whole body also. In the violence these prāņas are affected and at the time of death these prāņas are destroyed. According to Jainism sense organs, body, mind, speech are made of pudgala or material contents, but these are having consciousness due to association with the conscious soul. Consciousness in Mind
In Jainism, mind is made of matter (pudgala), but it has a quality of thinking and desire, hence mind also bears consciousness. A conscious mind is very useful for the real development of a human being. If it is controlled or restrained, then it is useful for spiritual development, if it is uncontrolled or wanton, it is a big cause for fall of a person. Neurologists talk about brain and accept that mind is a product of brain.
