(Sparśendriya); the sense of taste (Rasendriya); the sense of smell (Ghrāṇendriya); the sense of sight (Ċakṣurindriya); the sense of hearing (Śravaṇendriya).
There are also three other powers known as Baḷa prāṇa: bodily power (Kayabaḷa), speech (Vaċanabaḷa)and mind (Manabaḷa). The ninth Prāṇa, Ānapāna prāṇa (or Śvāsoċċhvāsa) gives the powers of respiration; and the tenth prāṇa, Āyu prāṇa, is the possession of the allotted span of life during which the jīva has to sustain a particular bodily form.
The
divisions
of Jīva
into:—
i. Two
classes.In order to understand Jīva more fully, the Jaina divide it according to the class of beings in which its past karma may force it for a time to take up its abode. The first closes division which they make is into Siddha and Saṁsārī. A man's karma may force him to dwell in some being still struggling with all the troubles of this present world, sullied by contact with Ajīva (insentient matter), and having further rebirths to undergo before he can reach mokṣa; or he may have attained deliverance and become a Siddha. The Saṁsārī live in the world, but the Siddha, or perfected ones, who are freed from karma, live in a place called Īṣatprāgbhāra, which consists of pure white gold and has the form of an open umbrella.[1] The beings who dwell there have no visible form, but consist of Life throughout and possess paramount happiness which admits of no comparison,
ii. Three
classes.We have divided Life into two classes: Siddha and Saṁsārī, perfected and unperfected; we may now, the Jaina say, divide Saṁsārī life into three divisions: male, female and neuter.[2]
iii. Four
classes.Or again, we may regard it in four ways, according to the place where it was born. Jīva born in hell are called
