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== परिचयः॥ Introduction  ==

== 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.   

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  ==

== इन्द्रियाणि तथा तेषाम् भेदाः॥ Number and Types of Indriyas  ==

|Rasana Indriya

|Rasana Indriya

|Tongue

|Tongue

|Jalam (Water)

|Jala (Water)

|-

|-

|Sprashana Indriya

|Sparsha Indriya

|Skin  

|Skin  

|Vayu (Air)

|Vayu (Air)

== इन्द्रिय महात्म्यम्॥ Significance of Indriyas in Life  ==

== 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 ==

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[[Category:Ayurveda]]

[[Category:Ayurveda]]