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|title=Indriya

|title=Indriya

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|keywords=Indriya,Indriya in ayurveda,Indriya meaning,Categories of Indriya,Indriyopakramaniya Adhyaya,Indriya Sthana,eleven Indriya in human being, sense organs, motor organs, process of knowledge, perception, prajnaparadha,  

|keywords=Indriya, Indriya in ayurveda, Indriya meaning, Categories of Indriya, Indriyopakramaniya Adhyaya, Indriya Sthana, eleven Indriya in human being, sense organs, motor organs, process of knowledge, perception, prajnaparadha, seses, perception, mind 

|description=The word Indriya literally means organ, sense, force, vigor

|description=The word Indriya literally means organ, sense, force, vigor

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|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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|type=article

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<p style="text-align:justify;">The term “indriya” refers to the sensory faculties (jnanendriya) (SAT-B.192)<ref name=sat>Available from http://namstp.ayush.gov.in/#/sat</ref>  and motor faculties (karmendriya) (SAT-B.186)<ref name=sat/> along with the internal system of perception of knowledge. Ayurveda describes the concept of indriya in a broader perspective than the structural presence of sense organs like eyes, ears, nose, skin, and tongue. Each sense has a capacity to connect with the consciousness and develop as a super sense in the presence of mind and soul. Intellect is also involved in the process of perception. This article describes the holistic concept of indriya and its contemporary utility in the preservation of health.  

The term “indriya” refers to the sensory faculties (jnanendriya) (SAT-B.192)<ref name=sat>Available from http://namstp.ayush.gov.in/#/sat</ref>  and motor faculties (karmendriya) (SAT-B.186)<ref name=sat/> along with the internal system of perception of knowledge. Ayurveda describes the concept of indriya in a broader perspective than the structural presence of sense organs like eyes, ears, nose, skin, and tongue. Each sense has a capacity to connect with the consciousness and develop as a super sense in the presence of mind and soul. Intellect is also involved in the process of perception. This article describes the holistic concept of indriya and its contemporary utility in the preservation of health.  

</p>

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{{Infobox

{{Infobox

|label5 = Correspondence email:

|label5 = Correspondence email:

|data5 = carakasamhita@gmail.com

|data5 = dryogeshdeole@gmail.com,

carakasamhita@gmail.com

 

 

|label6 = Date of first publication:

|label8 = DOI

|data6 = April 21, 2021

|data8 = 10.47468/CSNE.2021.e01.s09.048

}}

}}

==Etymology, derivation, and synonyms ==

==Etymology, derivation, and synonyms ==

The word indriya is denoted by synonyms like hrushikam, vishayi, aksham, karanam, and grahanam. All these terms refer to the sensory and motor faculty along with their internal processing system.<ref>Jha Srujan. Shabdakalpadruma online application</ref>

The word indriya is denoted by synonyms like hrushikam, vishayi, aksham, karanam, and grahanam. All these terms refer to the sensory and motor faculty along with their internal processing system.<ref>Jha Srujan. Shabdakalpadruma online application</ref>

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== Meanings in different contexts==

== Meanings in different contexts==

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Indriya are mainly classified into three categories:

Indriya are mainly classified into three categories:

 

'''a) Five sensory faculties (pancha jnanendriyani)''' - which include

===Five sensory faculties (pancha jnanendriyani)===

 

These include

*Auditory faculty (shrotrendriya)

*Auditory faculty (shrotrendriya)

*Tactile faculty(sparshanendriya)

*Tactile faculty(sparshanendriya)

*Olfactory faculty(ghranendriya)[Cha.Sa.[[Sutra Sthana]] 8/8]

*Olfactory faculty(ghranendriya)[Cha.Sa.[[Sutra Sthana]] 8/8]

'''b) Five motor faculties (pancha karmendriyani)'''-which include

===Five motor faculties (pancha karmendriyani)===

 

These include

*Upper limbs and faculties regulating activities accomplished by it (hasta)

*Upper limbs and faculties regulating activities accomplished by it (hasta)

*Lower limbs and faculties regulating activities accomplished by it (pada)

*Lower limbs and faculties regulating activities accomplished by it (pada)

*Tongue with peripheral speech apparatus and associated faculties (vagindriya)[Cha. Sa. [[Sharira Sthana]] 1/25-26]

*Tongue with peripheral speech apparatus and associated faculties (vagindriya)[Cha. Sa. [[Sharira Sthana]] 1/25-26]

'''c) Internal faculty (antah karana)''' - internal system of perception and cognition. It includes the inputs from the sensory faculties and their processing by the mind (manas), intellect (buddhi), and ego (ahamkara).

===Internal faculty (antah karana)===

 

Internal system of perception and cognition includes the inputs from the sensory faculties and their processing by the mind (manas), intellect (buddhi), and ego (ahamkara).

Mind (manas) is known as supreme faculty (atindriya) or dual faculty (ubhayendriya) which is having control over both sensory as well as motor faculties. [A.S.Sharira Sthana 5/44]

Mind (manas) is known as supreme faculty (atindriya) or dual faculty (ubhayendriya) which is having control over both sensory as well as motor faculties. [A.S.Sharira Sthana 5/44]

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==Formation of indriya==

==Formation of indriya==

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==Difference between sense (indriya) and organ (indriya adhishtana)<ref>Aniket A. Shilwant, Indriya Shaarir. Life Sciences Medical Publisher, Mumbai. 1st Edition, 2018.</ref>  ==

==Difference between sense (indriya) and organ (indriya adhishtana)<ref>Aniket A. Shilwant, Indriya Shaarir. Life Sciences Medical Publisher, Mumbai. 1st Edition, 2018.</ref>  ==

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To know physiological process of sensation, it is important to know the difference between sense and sense organs.  

To know physiological process of sensation, it is important to know the difference between sense and sense organs.  

===Sense (indriya)===

===Sense (indriya)===

It is a  subtle instrumental form responsible for the manifestation of consciousness in a living being in the presence of mind (mana) and soul (atma). It communicates messages of the external world to the internal world in the physical body.  It denotes the presence of vital force (prana) within a living body.  

It is a  subtle instrumental form responsible for the manifestation of consciousness in a living being in the presence of mind (mana) and soul (atma). It communicates messages of the external world to the internal world in the physical body.  It denotes the presence of vital force (prana) within a living body.  

===Sense organ (indriya adhisthana)===

===Sense organ (indriya adhisthana)===

It is a structural, materialistic entity with particular dimensions. It is the physical abode to express the sensation.  

It is a structural, materialistic entity with particular dimensions. It is the physical abode to express the sensation.  

===Difference between sense and sense organs===

===Difference between sense and sense organs===

{| class= "wikitable" |}

{| class= "wikitable" |}

==Functioning of indriya==

==Functioning of indriya==

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As per ayurvedic perspectives, the process of cognition starts from within a person. The soul expresses will for the perception of knowledge through the mind. The mind then connects with the particular sense to fulfill the will. The sense searches and connects with the source to know about that particular object. The sense organ-specific intellect plays an important role in deciding good/bad, correct/incorrect things for the living being. Thus, the process of perception of knowledge is completed by coordination of sense organ, sense, intellect, mind, and soul. The knowledge gained by the soul is ‘self-knowledge’. It is stored in the memory and reminded whenever required.  

As per ayurvedic perspectives, the process of cognition starts from within a person. The soul expresses will for the perception of knowledge through the mind. The mind then connects with the particular sense to fulfill the will. The sense searches and connects with the source to know about that particular object. The sense organ-specific intellect plays an important role in deciding good/bad, correct/incorrect things for the living being. Thus, the process of perception of knowledge is completed by coordination of sense organ, sense, intellect, mind, and soul. The knowledge gained by the soul is ‘self-knowledge’. It is stored in the memory and reminded whenever required.  

    

    

The five senses and their subtlest physical presence in the body can be presented in view of contemporary medical knowledge as below:  

The five senses and their subtlest physical presence in the body can be presented in view of contemporary medical knowledge as below:  

===Sense organs and their physical centers in body===

===Sense organs and their physical centers in body===

{| class= "wikitable" |}

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|5||Olfactory sense (ghranendriya)||Olfactory receptors||Olfactory area in brain(Area no. 28)||Type I Olfactory cells||Olfaction

|5||Olfactory sense (ghranendriya)||Olfactory receptors||Olfactory area in brain(Area no. 28)||Type I Olfactory cells||Olfaction

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===Motor organs (karmendriya)===

===Motor organs (karmendriya)===

The motor organs are equally important to perform activities and communication. These organs play role in expressing inner feelings to outer world. The following table shows motor organs and their functions.  

The motor organs are equally important to perform activities and communication. These organs play role in expressing inner feelings to outer world. The following table shows motor organs and their functions.  

===Motor organs (karmendriya) and their functions===

===Motor organs (karmendriya) and their functions===

{| class= "wikitable" |}

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== Similarity of receptor theory with indriya ==

== Similarity of receptor theory with indriya ==

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The existence, structural modifications, and functional responsibilities of receptors can be justified by deeper perspectives. The excitability of receptors is manifested due to the presence of a state of consciousness (chetana adhishtana bhutam). The specificity of receptors and discrimination ability is due to a similar elemental constitution (samana / tulya yonitva). The conductivity of impulses through receptors reflects balanced and efficient nervous as well as endocrinal control over all the structures (samayogvahi). Thus, the properties of receptors befit into the mechanisms of perception of knowledge described in Ayurveda. However, this correlation needs more research to establish its utility in the treatment of diseases.

The existence, structural modifications, and functional responsibilities of receptors can be justified by deeper perspectives. The excitability of receptors is manifested due to the presence of a state of consciousness (chetana adhishtana bhutam). The specificity of receptors and discrimination ability is due to a similar elemental constitution (samana / tulya yonitva). The conductivity of impulses through receptors reflects balanced and efficient nervous as well as endocrinal control over all the structures (samayogvahi). Thus, the properties of receptors befit into the mechanisms of perception of knowledge described in Ayurveda. However, this correlation needs more research to establish its utility in the treatment of diseases.

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==Importance in examination of patients ==  

==Importance in examination of patients ==  

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*When the poison (visha) gets accumulated in the large intestine (pakwashaya), it produces disorders in the functioning of sensory faculties. [Su. Sa. Kalpa Sthana 1/42]

*When the poison (visha) gets accumulated in the large intestine (pakwashaya), it produces disorders in the functioning of sensory faculties. [Su. Sa. Kalpa Sthana 1/42]

*Excessive administration of nasal errhines (nasya) results in dysfunction of sensory faculties. [Su. Sa. Chikitsa Sthana 40/ 40]

*Excessive administration of nasal errhines (nasya) results in dysfunction of sensory faculties. [Su. Sa. Chikitsa Sthana 40/ 40]

*In diseases due to excessive nourishment (santarpanottha vyadhi), due to aggravation of [[kapha]] [[dosha]], diminished functioning of sensory faculties is seen. [Cha. Sa. [[Sutra Sthana]] 23/17]It is advised to perform therapeutic emesis (vamana) in case of [[kapha]] predominant fever (jwara) for correcting the functions of sensory faculties. [ Su. Sa. Uttara Tantra 39/129]

*In diseases due to excessive nourishment (santarpanottha vyadhi), due to aggravation of [[kapha]] [[dosha]], diminished functioning of sensory faculties is seen. [Cha. Sa. [[Sutra Sthana]] 23/17] It is advised to perform therapeutic emesis (vamana) in case of [[kapha]] predominant fever (jwara) for correcting the functions of sensory faculties. [ Su. Sa. Uttara Tantra 39/129]

==Improper indulgence in sensory and motor activities (asatmya indriyartha samyoga) ==

==Improper indulgence in sensory and motor activities (asatmya indriyartha samyoga) ==

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== More information ==  

== Related chapters ==  

#[[Indriyopakramaniya Adhyaya]]

 

#[[Indriya Sthana]]

[[Indriyopakramaniya Adhyaya]], [[Indriya Sthana]], [[Manas]], [[Buddhi]], [[Atma]], [[Prajnaparadha]]

 

 

==References==

==References==