Indriyas (इन्द्रियाणि) - Revision history

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Indriyas (इन्द्रियाणि)
Indriya form one of the integral parts of the union called as ‘Ayu’ or Life of an individual. Indriyas refer to the organs that are essential for knowledge of outside world to the individual and perform actions in response to this knowledge gained from outside world to survive. Thus, Indriyas are correlated with Sense organs and motor organs of human body. They are total 11 in number.

Introduction
Ayurveda offers the knowledge of methods for maintaining and enhancing Ayu (Life) of an individual. Ayu is defined as the close of union of 4 essential components namely, Sharira (Physical Body), Satva or Manas (Mind), Atman (Consciousness or life energy) and Indriyas (Sensory and motors organs). Thus, each and every component of this union is equally important for survival. Amongst these, Sharira and Indriyas are such components that connect individual’s life with the external world. Here, Indriyas are believed to perform the function of obtaining the knowledge of outside world and provide the essential stimulus or signal to the body or mind to perform necessary functions to survive in this world. Without Indriyas knowledge of outside world and performing any kind of action in response to these stimuli is not possible. Thus, these are considered the important tools of knowledge and action that work in close union with other 3 components viz. Shaira, Manas and Atman.
Number and Types of Indriyas
Total 11 Indriyas are described in Ayurveda and they are known as ‘Ekadasha Indriyani’. They are
5 Jnanendriyas (Sensory organs)-
5 Karmendriyas (Motor organs) &
1 Manas – Though Manas is a separate entity, it is also counted under Indriyas since it has a capacity to gain knowledge independently as well. It is the important link between Atman and Indriyas in the process of gaining any kind of knowledge. Moreover, it links with Jnanendriyas as well as karmendriyas by performing both the actions i.e. gaining the knowledge and deciding the response activity.
Function of Indriyas
Indriyas Indriyas Site/ Body part embedding Indriya Function
Jnanendriyas Chakshu Indriya Eyes Knowledge of site
Ghrana Indriya Nose Knowledge of Smell
Shrotra Indriya Ears Knowledge of sound
Rasana Indriya Tongue Knowledge of Taste
Sprashana Indriya Skin Knowledge of Touch
Karmendriyas Hasta Hands Holding/grasping/collecting
Pada Legs Locomotion
Guda Anus Excretion
Upastha Sexual Organ/ Phallus Excretion/ Secretion
Vak Speech Speaking/ expressing/ reacting

Jnanendriya ref- http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Indriyopakramaniya_Adhyaya#Indriya_pancha-panchaka_.28Five_pentads_of_sense_organs.29
KArmendriya ref: http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Katidhapurusha_Sharira#Functions_of_karmendriya_.28motor_organs.29

Dominance of element (Panchamahabhuta) in each Jnanendriya
Indriyas Site/ Body part embedding Indriya Dominant basic element
Chakshu Indriya Eyes Agni (Fire)
Ghrana Indriya Nose Prthvi (Earth)
Shrotra Indriya Ears Akasha (Space)
Rasana Indriya Tongue Jalam (Water)
Sprashana Indriya Skin Vayu (Air)

@@ Line 3: / Line 3: @@
 == परिचयः॥ Introduction  ==
 Ayurveda offers the knowledge of methods for maintaining and enhancing Ayu (Life) of an individual. Ayu is defined as the close of union of 4 essential components namely, [[Sharira (शरीरम्)|Sharira]] (शरीरम्। Physical Body), Satva or [[Manas (मनः)|Manas]] (मनः। Mind), [[Atman (आत्मन्)|Atman]] (आत्मा। Consciousness or life energy) and Indriyas (इन्द्रियाणि। Sensory and motors organs). Thus, each and every component of this union is equally important for survival. Among these, Sharira and Indriyas are such components that connect individual’s life with the external world. Here, Indriyas are believed to perform the function of obtaining the knowledge of outside world and provide the essential stimulus or signal to the body or mind to perform necessary functions to survive in this world. Without Indriyas knowledge of outside world and performing any kind of action in response to these stimuli is not possible. Thus, these are considered the important tools of knowledge as well as action which work in close union with other 3 components viz. Shaira, Manas and Atman.
 == इन्द्रियाणि तथा तेषाम् भेदाः॥ Number and Types of Indriyas  ==

@@ Line 37: / Line 37: @@
 |Rasana Indriya
 |Tongue
-|Jalam (Water)
+|Jala (Water)
 |-
-|Sprashana Indriya
+|Sparsha Indriya
 |Skin
 |Vayu (Air)

@@ Line 118: / Line 118: @@
 == इन्द्रिय महात्म्यम्॥ Significance of Indriyas in Life  ==
-All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[Atman (आत्मन्)|atman]] (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atman is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. <blockquote>सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्|| (Char. Samh. 1.1.48)<ref>Chraka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Sentient_and_Insentient_Dravya_.28elements.29 Sutrasthanam Adhyaya 1 Sutram 48])</ref></blockquote><blockquote>''sendriyaṁ cetanaṁ dravyaṁ, nirindriyamacetanam||''</blockquote>Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle indriya present internally. It is significant to note that it was known to ancient Indian scholars, and also to [[Vaidya (वैद्यः)|Vaidyas]] (Ayurvedic physicians) specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations <ref>[http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya carakasamhitaonline]</ref>
+All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[Atman (आत्मन्)|atman]] (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atman is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. <blockquote>सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्|| (Char. Samh. 1.1.48)<ref>Chraka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Sentient_and_Insentient_Dravya_.28elements.29 Sutrasthanam Adhyaya 1 Sutram 48])</ref></blockquote><blockquote>''sendriyaṁ cetanaṁ dravyaṁ, nirindriyamacetanam||''</blockquote>Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle indriya present internally. It is significant to note that it was known to ancient Indian scholars, and also to [[Vaidya (वैद्यः)|Vaidyas]] (Ayurvedic physicians) specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations <ref><nowiki>http://www</nowiki>.[http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya carakasamhitaonline].com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya</ref>
 == References ==
 <references />
 [[Category:Ayurveda]]

@@ Line 118: / Line 118: @@
 == इन्द्रिय महात्म्यम्॥ Significance of Indriyas in Life  ==
-All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[Atman (आत्मन्)|atman]] (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atman is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. <blockquote>सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्|| (Char. Samh. 1.1.48)<ref>Chraka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Sentient_and_Insentient_Dravya_.28elements.29 Sutrasthanam Adhyaya 1 Sutram 48])</ref></blockquote><blockquote>''sendriyaṁ cetanaṁ dravyaṁ, nirindriyamacetanam||''</blockquote>Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle indriya present internally. It is significant to note that it was known to ancient Indian scholars, and also to [[Vaidya (वैद्यः)|Vaidyas]] (Ayurvedic physicians) specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations <ref><nowiki>http://www</nowiki>.[http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya carakasamhitaonline].com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya</ref>
+All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[Atman (आत्मन्)|atman]] (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atman is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. <blockquote>सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्|| (Char. Samh. 1.1.48)<ref>Chraka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Sentient_and_Insentient_Dravya_.28elements.29 Sutrasthanam Adhyaya 1 Sutram 48])</ref></blockquote><blockquote>''sendriyaṁ cetanaṁ dravyaṁ, nirindriyamacetanam||''</blockquote>Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle indriya present internally. It is significant to note that it was known to ancient Indian scholars, and also to [[Vaidya (वैद्यः)|Vaidyas]] (Ayurvedic physicians) specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations <ref>[http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya carakasamhitaonline]</ref>
 == References ==
 <references />
 [[Category:Ayurveda]]

@@ Line 1: / Line 1: @@
-Indriyas (इन्द्रियाणि)
+Indriyas form one of the integral parts of the union called as ‘Ayu’ (आयुः। Life) of an individual. Indriyas refer to the organs that are essential for obtaining the knowledge of outside world and perform actions in response to this knowledge to maintain life. Thus, Indriyas are correlated with Sense organs and motor organs of human body. They are total 11 in number. Jnanendriyas (ज्ञानेन्द्रियाणि।), karmendriyas (कर्मेन्द्रियाणि।) and [[Manas (मनः)|Manas]] (मनः।) are the components of Indriyas faculty.
-Indriyas form one of the integral parts of the union called as ‘Ayu’ (आयुः। Life) of an individual. Indriyas refer to the organs that are essential for obtaining the knowledge of outside world and perform actions in response to this knowledge to maintain life. Thus, Indriyas are correlated with Sense organs and motor organs of human body. They are total 11 in number. Jnanendriyas (ज्ञानेन्द्रियाणि।), karmendriyas (कर्मेन्द्रियाणि।) and [[Manas (मनः)|Manas]] (मनः।) are the components of Indriyas faculty.
+== परिचयः॥ Introduction  ==
 Ayurveda offers the knowledge of methods for maintaining and enhancing Ayu (Life) of an individual. Ayu is defined as the close of union of 4 essential components namely, [[Sharira (शरीरम्)|Sharira]] (शरीरम्। Physical Body), Satva or [[Manas (मनः)|Manas]] (मनः। Mind), [[Atman (आत्मन्)|Atman]] (आत्मा। Consciousness or life energy) and Indriyas (इन्द्रियाणि। Sensory and motors organs). Thus, each and every component of this union is equally important for survival. Among these, Sharira and Indriyas are such components that connect individual’s life with the external world. Here, Indriyas are believed to perform the function of obtaining the knowledge of outside world and provide the essential stimulus or signal to the body or mind to perform necessary functions to survive in this world. Without Indriyas knowledge of outside world and performing any kind of action in response to these stimuli is not possible. Thus, these are considered the important tools of knowledge as well as action which work in close union with other 3 components viz. Shaira, Manas and Atman.
-== Number and Types of Indriyas ==
+== इन्द्रियाणि तथा तेषाम् भेदाः॥ Number and Types of Indriyas  ==
 Total 11 Indriyas are described in Ayurveda and they are known as ‘Ekadasha Indriyani’ (एकादश इन्द्रियाणि।). They are described as follows,
-=== Jnanendriyas (ज्ञानेन्द्रियाणि। Sensory organs) ===
+=== ज्ञानेन्द्रियाणि॥ Jnanendriyas (Sensory organs) ===
 These are the Indriyas responsible for generating stimuli for gaining knowledge through 5 senses of sight, smell, sound, touch and taste.<ref name=":0">Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Indriyopakramaniya_Adhyaya#Indriya_pancha-panchaka_.28Five_pentads_of_sense_organs.29 Sutrasthanam Adhyaya 8])</ref> These are 5 in number and as follows,
 # Chakshu Indriya (चक्षुरेन्द्रियम्। Organ capturing and transferring sensations related to 'Sight')
@@ Line 17: / Line 15: @@
 # Sprashana Indriya (स्पर्शनेन्द्रियम्। Organ capturing and transferring sensations related to 'Touch')
-==== Dominance of element (Panchamahabhuta) in each Jnanendriya ====
+==== ज्ञानेन्द्रियेषु पञ्चमहाभूतानाम् अधिक्यम् ॥ Dominance of element (Panchamahabhuta) in each Jnanendriya ====
 Ayurveda believes that all Indriyas are composed of 5 basic elements (पञ्चमहाभूताः।). Although each Indriya has all 5 basic elements in it, there exists dominance of 1 particular element (महाभूतः।) for one Jnanendriya (ज्ञानेन्द्रियम्। sensory organ).<ref name=":0" /> This dominance is responsible for specific action of that Indriya. Therefore, understanding this association between Indriya and basic element is important in order to comprehend the disturbances and ailments of these Indriyas as well as to find right methods to stabilize these imbalances to restore their normal function. The association is described below in the table.
 {| class="wikitable"
@@ Line 46: / Line 44: @@
 |}
-=== Karmendriyas (कर्मेन्द्रियाणि। Motor organs) ===
+=== कर्मेन्द्रियाणि॥ Karmendriyas (Motor organs) ===
 These type of Indriyas are responsible to perform appropriate actions as a response to any generated stimulus.<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Katidhapurusha_Sharira#Functions_of_karmendriya_.28motor_organs.29 Sharirasthanam Adhyaya] )</ref> There are 5 such Indriyas and are listed as follows,
 # Hastas (हस्तौ। Both hands)
@@ Line 54: / Line 52: @@
 # Vak (वाक् / वाचा। Speech)
-=== Manas (मनः। Mind) ===
+=== मनः॥ Manas (Mind) ===
 Also known as Satvam (सत्वम्।). It is 1 in number. Though [[Manas (मनः)|Manas]] is a separate entity in the union of Ayu, it is also counted under Indriyas since it has a capacity to gain knowledge independently and it is only when Manas in united with a particular Indriya it can capture and transfer stimulus from object in outside world. Moreover, one can not perform any voluntary action physical or verbal in response to knowledge gained from outside stimulus, if Manas is not united with motor organ at that point of time. It is the important link between Atman and Indriyas in the process of gaining any kind of knowledge.   <blockquote>मनःपुरःसराणीन्द्रियाण्यर्थग्रहणसमर्थानि भवन्ति|| (Char. Samh. 8.7)<ref>Charaka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Indriyopakramaniya_Adhyaya#Perception_by_Association_of_Mind_and_Sense_Organs Sutrasthanam Adhyaya 8 Sutram 7])</ref></blockquote><blockquote>manaḥpuraḥsarāṇīndriyāṇyarthagrahaṇasamarthāni bhavanti||</blockquote>Meaning: he sense organs are capable of perceiving objects only when they are associated with the mind.
 Moreover, Manas possesses the unique ability to link with Jnanendriyas (ज्ञानेन्द्रियाणि। Sensory organs) as well as karmendriyas (कर्मेन्द्रियाणि। Motor organs) by performing both the actions i.e. gaining the knowledge and deciding the response activity. Thus, it is called as Ubhayatmakam Indriyam (उभयात्मक इन्द्रियम्। Capable of performing both types of actions).
-== Function of Indriyas: Perception & Action (इन्द्रियबुद्धयः।) ==
+== इन्द्रियबुद्धयः॥ Function of Indriyas: Perception & Action  ==
 All types of Indriyas perform specific action vital for the survival of the Individual in this world. Each Indriya is assigned exclusive action and this is called as the function of that Indriya. Since Manas can perform varied types of activities owing to its unique nature and role it is not listed in the table below. Refer [[Manas (मनः)|Manas]] for details.
 {| class="wikitable"
@@ Line 119: / Line 117: @@
 |}
-== Significance of Indriyas in Life (इन्द्रिय महात्म्यम्।) ==
+== इन्द्रिय महात्म्यम्॥ Significance of Indriyas in Life  ==
 All the objects can be classified as animate and inanimate. The basis for this classification is not presence or absence of [[Atman (आत्मन्)|atman]] (soul) in specific objects. Because atma is described as vibhu (ubiquitous, i.e. present everywhere). But the presence of atman is manifested through sense organs. Therefore, presence or absence of indriya (sense organs) is taken as the base for classification of animate and inanimate objects. <blockquote>सेन्द्रियं चेतनं द्रव्यं, निरिन्द्रियमचेतनम्|| (Char. Samh. 1.1.48)<ref>Chraka Samhita ([http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya#Sentient_and_Insentient_Dravya_.28elements.29 Sutrasthanam Adhyaya 1 Sutram 48])</ref></blockquote><blockquote>''sendriyaṁ cetanaṁ dravyaṁ, nirindriyamacetanam||''</blockquote>Sense organs here do not refer to only externally known organs like eyes, ears etc. Indriya are subtle and therefore imperceptible entities. Externally known organs like eyes, ears etc. are just their tools. E.g. plants do not exhibit external sensory organs like eyes etc., but they have all the sensations which are realized by subtle indriya present internally. It is significant to note that it was known to ancient Indian scholars, and also to [[Vaidya (वैद्यः)|Vaidyas]] (Ayurvedic physicians) specially, that plants do possess sensations like photosensitivity, auditory, taste, olfactory and tactile sensation i.e. all five sensations <ref><nowiki>http://www</nowiki>.[http://www.carakasamhitaonline.com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya carakasamhitaonline].com/mediawiki-1.28.2/index.php?title=Deerghanjiviteeya_Adhyaya</ref>