Demarcation between Indriya & indriya Adhisthan

Prof. O. P. Dadhich HOD, DEAN (PG Studies) P.G. Dept. of Sharir Kriya National Institute of Ayurveda, Jaipur Introduction –

• Acharya Charaka conceives Ayu i.e. life as a combined state of Sharira (body), Indriya (senses), Sattva (psyche) and Atma (soul).

• The first two are grosser entities and are very easy to understand while the later two are subtler and difficult to understand as they are beyond the sensory experience.

• ‘Indriya’ is the important connecting link between Sharira and Atma. The concept of Ayu is based upon the state of ‘ubhayendriya - Manasa’, as it is chiefly responsible for Sukha, Dukha, Hita, Ahita.

• Human beings are the most intelligent species on earth till date. To be born human is a privilege because only humans have the capability and responsibility of living a conscious and controlled life but this may not happen without Indriya and its relation with Atma.

• The fundamental definition of 'Health' by Acarya Sushruta has explained that – “A ‘Swastha Purusha’ comprises of balanced ‘Dosha’, ‘Agni’, ‘Dhatu’, ‘Mala’ and ‘Kriya’, as well as Prasanna (sound/happy) ‘Atma’, ‘Indriya’ and ‘Manasa’ .” Therefore sound ‘Indriya’ is highly responsible for attaining complete health. Derivation –

 इ + घ – इय

 इियं इलगं इदृं इसृं इजुं इदं इित वा | (पा. सू. 5/2/96)

Etymology –

 इेन ईरेनसृं इेनजुं वा इयाथषु इ शदात िनपातनात ानकमसाधनिमित | ( शदकपुम )  इ इित एयवान |

 उभयमयेतद (बुिियं कमियं च) इामिचहवात् इियमुयते | ानसाधनािन ानेियािण, कमसाधनािन कमियािण | आमनो ानयातर साधकतािमियं | (सां.त.कौ.26)

 इन इित िवषयाणां नाम तान इनः िवषयान् वतीित इियािण |

(माठर.का.26) Definition of word indriya –

• इय यगामनो लगमनुमापकं तेन दृं मम चुममोतिमयेवमिभमतं, इेण ईरेण सृं णीतम् वा इयथ| • इ + घः | Instrument or equipment responsible for perception of knowledge is indriya.

Synonyms –

 Indriya (sense/ motor object)  Karan (instrument / equipment)  Saadhana (instrument / equipment)

Characteristic features –

• इय आमनोलगमनुमापकं इेण ईरेण सृं, इेण आमना मम चु, मम ोतं इयाद मेण, ातं, इेण जुं वा, इयादयथषु िनपातनात् धञ ान कम साधनिमित| (शदकपुम)

As it is stated atma is considered as indra or ishwar or creator. Thus the revelation of cognition and activities are always carried out by indra (through instruments) is called as Indriya. • Eminent scholar Panini and shabdakalpadrum states that which is created, resides with, seen with, reveals the symptoms of Atma, with the power attained through Atma is called as indriya. • Thus indriya acts as mediators in revealing the symptoms of life by Atma. They stand as a differentiating factors between the sendriya or chetana (sentient) and nirindriya or achetana (non-sentient) matters.

 सेियं चेतनं ं िनरियमचेतनं | ( च.सू. 1)

• Indriyas are the basic component or instruments in differentiating the living and non-living matters.

 पुषय िवषय ानाथ कमाथ वा साधनीभूत शरीर भाव िवशेषः अवयव िवशेषो वा इिया | ( सु.शा. 1)

• Indriyas are the specific factors or organs situated in body and act as means for acquiring the knowledge of various objects and performing various activities of the body.

• Indriyas are prameya that means the things which can be studied or one can gain knowledge about the same.  एकैकािधक युािन खादनािमियािण तु | पकमानुमेयािन येयो बुिः वतते || (च.शा.1/24)

• Indriya and indriyartha are of synchronous variety and thus at one time one indriya can have perception of knowledge of only the object of that particular indriya. E.g. chakshurendriya (eyeball and visionary element) can have perception of knowledge of Rupa (vision) only and not either of smell or taste or hearing or touch.

Origin of indriya –

 उपि; (गभकाल) पोषण (तदनतरं) तथा कफरवािहनां ोतसां महाभुतानां च सादाद् इियािण | अ.सं.शा.5)  तथा कफरवहािन यािन ोतोिस तेषां महाभूताना च आिमयािना पाकपरणामात् सादाुरादिन इियािण भवित | (इदु) • The indriya are originated by sara part of strotasa of Kapha and Rakta because of their mahabhutagni, at the time of fetal life of third month after fertilization.  तृतीये मािस सवियािण सवागावयवा यौगपेनािभिनवतते || (च.शा.4/11) Panchabhautikatva –

• According to nyaya-vaisheshika and Vedanta, charak, sushruta, vagbhatta - The indriyas being bhautika each of panchadnyanendriya (sense organs) has a single mahabhuta dominant in it. thus this Gyanendriya further conjoins with the objects having synchronicity with it.

• According to Samkhya - the indriya have originated from trividha ahmkara which is emerged from ayakta, mahat and buddhi in a sequential manner.

 Sattvika ahamkara (vaikarik)  Rajasik ahamkara (tejas)  Tamasik ahamkara (bhutadi)

Panchadnyanendriya (sense organs), panchakarmendriya (motor organs) and ubhayatmaka indriya (psyche) in all eleven Indriya are formed from conjugation of sattvika and rajasika ahamkara. Srishti utpatti according to Samkhya Darshana – Praktiti purusha

Mahat (buddhi)

Ahamkara

saatvika Rajasi Taamsi ahamkara ahamhara ahamhara

Panchtanmantra panch mana panch Shabda – aakasha gyaanendriyan Karmendriya Sparsh – vaayu • च ु (Eyeball), • वाक् Rupa – Agni • ो (Ears), • पािण Rasa – Jala • ाण (Nose), • पाद • रसना (Tongue), • पायू Gandha - Prithivi • उपथ • शन (Skin)

Classification of Indriya-

• According to Situation:-

 External – Panch Gyanendriya (05), Panch Karmendriya (05)  Internal – Mana Buddhi Ahamkara

• According to Time Period:-

 Present – External (Panch Gyanendriya 05), (Panch Karmedriya 05)  Omnipresent and all time present – Internal (Mana, Buddhi, Ahamkar)

• According to Functioning protocol:-

 Independent – Internal (Mana, Buddhi, Ahamkar)  Dependent – External (Panch Gyanendriya 05), (Panch Karmedriya 05) Nutrition of indriya –

इियेणेियाथतुवंवंगृाितमानवः | िनयतंतुययोनीवाायेनायिमितिथती: || सु.शा. 1/15

Our sharir is made up of Panch mahabhutas which derives its nutrition and gets nourished by the essential components consumed from external world into our internal environment. These elements are altogether broadly included under ahar.

The ahar after ingestion is then worked upon by Jatharagni, panchbhautikagni- dhatwagni in a sequential pattern which lastly transform into partially digested semisolid material – ahar rasa.

The pancha bhautikagni has a role to play that it works on the respective elements present in the ingested ahar and thereby extract its fine nutritive elemental from which is again absorbed by sharir and supplied to the respective indriya having synchronicity with the Panch Mahabhuta. It means that every bhutagni brings out the proper nourishment and development of elemental from of mahabhut present inside sharir and ultimately nourishes indriya which is synchronous with bhutagni and that particular mahabhuta.

िशरिस इियािण इियाणवलािन च ोतांिस सुयिमव गभयः संितािन | च. िस.9/4

All Indriya present in sharir have its mula sthan in Mastishka (Brain) and which is also called utamanga. It is same as like all the rays emerged from sun are directly or indirectly connected with the master centre viz. Sun. The vitality factor present inside sharir is only because of Indriya. This prana vayu accomplishes dharan function of all Indriya and helps to prolong the life span period.

For proper functioning of Indriya without any abnormality it is necessary that the master centre of all indriya viz. Uttamanga, must also be well nourished developed.

. िशरथुरादियतपणात् तपकः | अ.सं.सू. 12/17 . िशरः संथोऽतपणात् तपकः | अ.. सू. 12/17 . िशरथः ेह संतपणािधकृत तवदियाणामामवीयणानुहं करोित | सु.सू. 21/14 . इियाणां ों वक् चुः िजवा ाणानामनुहं करोित वकाय सामय जनयित | डहण This requirement of proper nourishment of Uttamanga and all indriya is done by a subtype of kapha dosha – tarpak kapha which has function of Tarpan.The tarpak kapha being situated in its own site in uttamanga helps for tarpan and preenan of all indriya - चु (Eyeball), ो (Ears), ाण (Nose), रसना (Tongue), पशन (Skin). This Tarpak kapha moreever supports and strengthens all the centers of indriya to perform their own functions in their normal limits and sustains the integrity of perception of knowledge. Indriya pancha-panchaka –  इह खलु पेियािण, पेियािण, पेियािधानािन, पेियाथा, पेियबुयो भवित, इयुिमियािधकारे || च.सू. 8/3

Indriya

 तचुःोंाणंरसनंपशनिमितपेियािण || Cha.su. 8/8

 ृणोयनेन – Responsible for the perception of sound  िजयनेन - Responsible for the perception of smell  रयतेऽनेनेितरसनम् - Responsible for the perception of taste  पृययनेनेितपशनम् - Responsible for the perception of Touch  चेेपंकाशयितबुयेतेऽनेनेितवाचु - Responsible for the perception of Vision

• चुःधानंसवषाियाणांिवदुबुधाः |

Most Important Indriya out of all the Gyanendriya is the one which is responsible for perception of vision viz. Chakshurendriya.

• तैकंपशनिमियाणािमियापकं , चेतः-समवािय, पशनाेापकमिपचचेतः; तमासवियाणांापकपशकृतोयोभाविवशेषः, सोऽयमनुपशयापिवधििवधिवकपोभवयसायेियाथसंयोगः; सायाथयुपशयाथः || Cha.Su. 11/38

While the indriya which is larger extent wise and omnipresent over whole sharir is the one which is responsible for perception of touch viz. Sparshanendriya.

Indriya dravya –

• पेियािण-खंवायुयितरापोभूरित || Cha. Su. 8/9 o Indriya dravya means the main content responsible for formation and development of indriya. o Indriya according to samkhya are ahamkarika evan though the same are bhautika as per Ayurveda and thus the main ingredient responsible for making indriya are mahabhuta. This mahabhuta are called as indriya dravya. o This makes every indriya dominant with a single mahabhuta even being made up of panchmahabhuta safe or shrotendriya- akasha, sparshanendriya – vayu, Chakshurendriya – Teja, Rasanendriya – Jala and Ghranendriya – Prithivi. o In this way every single mahabhuta is responsible for constitutional make up of every single Indriya.

 आतराः-शदःशदेियंसविछसमूहोिविवताच;

 वायातु-पशःपशियंसवचेासमूहःसवशरीरपदनंलघुताच;

 तैजसातु-पंपेियंवणःसतापोािजणुतापिरमषतैयंशौयच;

 आयातु-रसोरसनेियंसववसमूहोगुताशैयंेहोरेत;

 पाथवातु-गधोगधेियंसवमूतसमूहोगुताचेित || Su.sha. 1/19 Indriya Adhisthana

 पेियािधानािन-अिणीकणनािसकेिजवावचेित || Cha.Su. 8/10  Indriya adhisthana is nothing but the morphological landmarks which can be studied and marked as well.

 These structural specifications serve as a gate way through which the minute indivisible form of object of any particular indriya is perceived.

 Thus Indriya adhishtan are special organs of body.

 In this way pancha gyanendriya have five special organs to perceive their respective objects and their minute indivisible form so as to obtain the knowledge about them.

Say for- Ears, Skin, Eyes, Tongue and Nose. These are adhishthana meant for connection with the objects of Mahabhutas. Indriya Artha

पेियाथाः-शदपशपरसगधाः || Cha.Su.8/11

• The respective objects of the pancha mahabhutas are the materials to be studied and perceived.

• This objects stand in the Indriya Artha column of pentad of senses.

• This is only because of synchronicity of Indriya and its respective mahabhuta and ofcourse of its respective object which is to be perceived.

• Say for- Akasha mahabhuta- Shabda, Vayu mahabhuta- Sparsha, Teja mahabhuta- Rupa, Jala mahabhuta- Rasa, and Prithvi mahabhuta- Gandha.

इियेणेियाथतुवंवंगृाितमानवः | िनयतंतुययोिनवाायेनायिमितिथितः || Su.Sha.1/15 Indriya Buddhi

 पेियबुयः-चुबुयादकाः; ताःपुनरियेियाथसवामसिकषजाः, िणका, िनयािमका, इयेतपपकम् || Cha. Su.8/12

 यायदियमाियजतोबुिःवतते | याितसातेनिनदशंमनसाचमनोभवा || Cha.Sha.1/32

• The Buddhi factor is meant by the intelligence or the intellectual aspect which is the ultimate cognitive manifestation shown by a living being.

• The cognitive aspect is different for five different Indriya. Indriya Buddhi means intelligence at Indriya level. Under the impact of Mana and synchronous connection of Mana and Soul, the Indriya work to achieve the knowledge by attracting respective objects.

• Only after the cognition of respective object from Indriya, the Buddhi(Intellectual aspect) undergoes the thinking-contemplating process to come to a decision and which is manifestated as a motor response further.

• Depending on the normalcy of the process of congnition in brain the decision may either wholesome or unwholesome also it may prove either fruitful or harmful for that particular leaving fraternity.

• The five indriya have five buddhi coming from it. Say for Shrotrendriya – shabda buddhi, Sparshanendriya – sparsh buddhi, chakshurendriya – Rupa buddhi, Rasanendriya – Rasa buddhi and Ghranendriya – Gandha buddhi. Learning process through indrya –

 आमा मनसः संयुयते, मन इियेण, इिय अथन तत् ानम् | तकसंह

 इियेणेियाथिहसमनकेनगृते | कयतेमनसातूवगुणतोदोषतोऽथवा || जायतेिवषयेतयाबुिनयािमका | वयिततयावुंकतुवाबुिपूवकम् || च. शा. 1/22,23 • There are lots of theories regarding process of perception of knowledge or rather process of learning according to Ayurveda.

• But altogather it is said that the triad of indriya – mana- atma are solely responsible for perceiving distinct and indistinct type of knowledge.

• The objects are perceived by indriya jointly with mana which is further imparted to atma for experiencing the same.

•This perception is purely mental in the beginning while the practical advantages or disadvantages are ascertained thereafter.

• The ultimate intellectual property produce by the grasping of the object impels the same individual to speak or act accordingly.

• Thus these five different indriya serve as agents for the manifestation of the intellect of the respective objects. S.No Indriya Five Indriya dravya Indriya Indriya artha Indriya Senses Five sence adhisthan Five sense buddhi Five material Five Sense object Sense objects Perception 1 ो Hearing ख (आकाश) कण शद शदबुि Ears Sound Auditory Center in Brain 2 पशनं वायु (वायू) वक् पश पशबुि Tactile Skin Touch Center for tactile sensation 3 चु योित (तेज) ने प पबुि Vision Eyes Shape Visual center in Brain

4 रसना आप (जल) िजवा रस रसबुि Taste Tounge Taste Center for gustatory Sense 5 ाण भू (पृवी) नािसका गध गधबुि Smell Nose Smell Oflactory center in brain Gnyanenriya sharira –

 Ghranendriya (Sense organ for smell Perception)  Adhisthan of Ghranendriya is nasa (Nose).

 Inside sharira which is embedded with dominance of Prithvi mahabhuta and is responsible for acquisition of its special attribute – Gandha (Smell).

 The gandha is again brodly classified into two types- Sugandha (Pleasant) and Durgandha (Unpleasent).

The gandhavahi dhamanis related to Ghranendriya are responsible to complete their respective work viz. transmission and interpretation of sense of smell; and this is accompanied by Prana vayu.

 Further the learning process carries on where the ganhdavahi dhamani connects mana which is synchronous with atma. This is the last state where the perception of knowledge of sense of smell is felt by buddhi.

 It is necessary for normal sense of smell, the respective indriya (Ghranendriya) and its components must be normal. Gharnendriya Kriya Sharir – • Dosha –  Vayu – Prana, Udana  Pitta –Sadhaka • Dhatu – Asthi – 3 Tarunasthi (Cartilage) • Updhatu –  Sira – 24 (Vata 06, Pitta 06, Kapha 06, Rakta 06)  Dhamani – 2 Gandhavahi Dhamani • Mala – Khamala (Secretions from External Orifices) • Pramana – Tribhaga Angula (1/3 Angula) • Adhishtana–Nasa (Nose) • Constitutional Element – Prithvi Mahabhuta • Object – Gandha (Smell) • Gandhabuddhi – 2 Sugandha (Pleasant), Durgandha (Unpleasant) RASANENDRIYA (SENSE ORGAN FOR TASTE PERCEPTION)

 The adhisthana of Rasanensriya inside Sharira is Jihva (Tongue) present inside oral cavity.

 The present indriya is dominant with Jala mahabhuta and is responsible for acquisition of its special attribute – Rasa (Taste).

 The rasa according Ayurveda is of six different types as appreciated by all disciples of Ayurveda science which are – Madhur, Amla, Lavana, Katu, Tikta and Kashaya.

 As far as the taste sensation is concerned the modern science appreciates four different types of taste – Sweet, Sour, Salty and Bitter. Currently a fifth taste sensation is recognized and incorporated all over which is termed as Umami (means delicious).

 It is a Japanese word but it is coined by a typical taste which is experienced in chainese food (Same as in soya sauce or almost similar to tomatoes). Every rasa is sensed and felt at different point over Jihva as like -

• Tikta Rasa (Bitter) – Posterior Portion of Tongue • Madhur (Sweet), Lavana (Salty) – Tip and anterior portion of Tongue • Amla (Sour) – Lateral edges of Tongue • Kashaya – Center and anterior portion of Tongue.

 When we study constitutional origin and development of jihva it is observed that Jihva is made up of – Sara portion of Kapha, Rakta and Mamsa.

 Thus any abnormality or deviation in Kapha, Rakta and Mamsa throughout sharira may lead impairment in sensation of Taste which would be felt over tongue.

 Jihva has also got extra significance due to the shivani (Frenulum) attached below tongue which is counted as one of dasha pranayatana (Vital Points).

 While operatives nearby tongue it is directed that this sivani should not be touched, incised.

 Moreover the bodhaka kapha residing in oral cavity must also in its appropriate quantity for normal perception of Taste sensation. Rasanendriya Kriya Sharir - • Dosha- Bodhaka Kapha Prana, Udana Vayu

• Dhatu – Kapha, Rakta, Mamsa

• Updhatu – Dhamani- 2 dhamani each for Bhasan and Ghosana Also 2 dhamani for perception of Rasa

• Mala – Khamala

• Pramana – Tribhaga Angula (1/3 Angula)

• Adhisthana – Rasana / Jihva

• Constitutional Elements – Jala Mahabhuta, Sara portion of Kapha, Rakta, Mamsa

• Object – Rasa (Taste)

• Rasabuddhi – 6 Madhur, Amla, Lavana, Katu, Tikta, Kashaya CHAKSHURENDRIYA (SENSEORGANFORVISIONPERCEPTION)

 Here the adhisthana of Chakshurendriya inside sharir is the complex structure of an eyeball present inside orbit.

 This present indriya is dominant with Teja mahabhuta in its makeup and is responsible for acquisition of its special attribute – Rupa (Vision).

 Netra (Eyeball) is responsible for attracting the light rays coming from an object from external world and which are perceived through it towards its own interpretation center in brain (Visual areas).

 The perception of Rupa is completed by the dhamanis which are driven by Prana vayu (Indriya Dhruka). The concerned dhamanis are named as rupavahi dhamani.

 As per Ayurveda Rupa is of six different types – Shukla (Whitish), Nila (Blusish), Pita(Yellowish), Rakta (Reddish), Harita (Greenish), kapila (Brownish).

 The objects from external world and its shape, size, color are attracted by netra, the concerned gnyana is flowed by prana vayu, and transduction at the site is completed by alochaka pitta while Unmesha and Nimesha kriya is performed due to Udana Vayu. Acharya Bhela has mentioned 2 sub types of Alochaka Pitta.

 Chakshuvaisheshika  Buddhivaisheshika Chakshurendriya Kriya Sharir –

• Dosha – Alochaka pitta (chakshu vaisheshika and buddhi vaisheshika), Prana vayu (Indriya dhruka), Udana vayu (Unmesha, Nimesha, Smruti)

• Updhatu – Dhamani – Rupavahi dhamani

• Mala – Khamala (mala of Mamsa dhatu)

• Pramana – 2

• Adhishthana – Netra (Eyeball)

• Constitutional element –

पलंभुवोऽितोरंवाताकृणंिसतंजलात् | आकाशादुमागाजायतेबुबुदे || सु.उ.1/42

• Mamsa portion – Prithavi Mahabhuta

• Rakta portion – Teja Mahabhuta

• Krushna portion – Vayu Mahabhuta • Shweta portion – Jala Mahabhuta

• Ashru marga – Akasha Mahabhuta

• Object - Rupa (Vision)

• Rupabuddhi – 5 Shukla (Whitish), Nila (Bluish), pita (Yellowish), Rakta (Reddish), Harita (Greenish). Kapila (Brownish)

• SpecialtiesofAdhisthana (Netra) : - a) Mandala (5) – Pakshama (Eyelashes), Vartma (Eyelids with conjunctiva), Shukla (Sclera), Krushna (Cornea) and Drushti (Iris with pupil) b) Sandhi (6) – Pakshma-Vartma (Eyelashes-Eyelids with junction); Vartma – Shukla (Eyelid conjuctiva and sclera junction); Shukla-Krushna (Sclero corneal junction); krushna-drushti (Corneal coat over iris); Kaninika (Inner canthus) and Apanga (outer canthus) c) Patala (6) – Vartama-2 (Coating of upper and lower Eyelids); Tejo jalashrita patala (Serous coat); Mamsashrita patala (Muscular coat); Medoshrita patala (Orbital adipose tissue coat) and Asthyashrita patala (Osseous tissue coat – bony orbit) SPARSHANENDRIYA (SENSE ORGAN FOR TOUCH PERCEPTION)

The adhisthana of sparshanendriya is the organ which is extended vastly inside and over the sharir forming a layer which coats the structures beneath it viz. skin.

 This indriya is dominant with vayu mahabhuta in its constitutional makeup which is solely responsible for acquisition of its special attribute- Sparsh(Touch).

 The tvak (Skin) is responsible to collect the fine as well as crude sensation of touch, vibration, pressure which are then rapidly transformed and sent to the respective center for perception of knowledge (Sparshabuddhi or Sparshgyana)

Sparshanendriya kriya sharir -

Dosha – Bhrajaka pitta (Bhrajana) Prana Vayu (Indriya dhruka) Udana vayu (Varna)  Updhatu – Tvacha (updhatu of Mamsa dhatu)  Mala – sveda (mala of meda dhatu excreted from tvak) Adhishtana – Tvacha (Skin with its layers) • Constitutional element - Vayu Mahabhuta –

• तयखवेववृयशुशोिणतयािभपयमानयीरयेवसतािनकाःसवचोभवित | सु.शा. 4/4

• Object – Sparsha (Touch)

• Sparsha buddhi

• Specialties of Adhishtana (Tvacha) – Layers of Tvacha by different Acharya

Acharya Charaka –

शरीरेषवचः; तथा-उदकधरावबाा, ितीयावसृधरा, तृतीयािसमकलाससभवािधाना, चतुथदूकुसभवािधाना, पमीवलजीिविधसभवािधाना, षीतुययांिछायांताययधइवचतमःिवशितयांचायिधायांिषजायतेपवसुकृणरािनथूलमूला िनदुिकयतमािनच; इितषवचः| च. शा. 7/4

Acharya Sushruta –

तासांथमाऽवभािसनीनाम, यासवावणानवभासयितपिवधांचछायांकाशयित, साीहेरादशभागमाणा, िसमपकटकािधाना; ितीयालोिहतानाम, षोडशभागमाणा, ितलकालकयछगािधाना; तृतीयाेतानाम, ादशभागमाणा, चमदलाजगलीमषकािधाना; चतुथताानामाभागमाणा, िविवधकलासकुािधाना; पमीवेदनीनामपभागमाणा, कुिवसपािधाना; षीरोिहणीनामीिहमाणा, यपयबुदीपदगलगडािधाना; समीमांसधरानामीिहयमाणा, भगदरिवयशऽिधाना | सु.शा. 4/4 Chhaya and Prabha – खादीनांपपानांछायािविवधलणाः| नाभसीिनमलानीलासेहासभेवच|| च. ई.7/10

याैजसीभासवासातुसिवधामृता | रापीतािसतायावाहरतापाडुराऽिसता || तासांयाःयुवकािसयःिधािवपुलायाः | ताःशुभामिलनाःसिााशुभोदयाः || वणमाामितछायाभातुवणकािशनी | आसालयतेछायाभाःकृाकाशते || च. ई.7/14-16

• Chhaya and Prabha are the two objects reflected through Tvacha. • Chhaya means the complexion which can be understood clearly when seen closely whereas Prabha can be understood from a distant also which literary means lustre. • Ayurveda treatises have mentioned different types of Chhaya and Prabha as well. • There are five types of chhaya and six types of prabha which are mentioned below. • 1) Chhaya – Naabhasi, Vayaviya, Agneya, Parthivi, Jaliya • 2) Prabha – Rakta, Pita, Sita, Shyava, Harita and Pandur. SHROTRENDRIYA (SENSE ORGAN FOR HEARING PERCEPTION)

 Shrotrendriya is known by its adhisthana which is located in karna (ears) in sharir.

 This indriya is dominant with akasha mahabhuta in its constitutional makeup which is responsible for acquisition of its special attribute – Shabda (sound).

 Karna is responsible to collect the sound waves from external environment and direct it towards the respective center for perception of concerned knowledge (Shabdabuddhi or shabda ghyana)

 The dominant aksha mahabhuta can be understood by the hollow cavities present inside sharir and similarly present in the foundation of karna.

 This manifests the sarvachidrasamuha which is possible due to akasha mahabhuta. The sound waves collected and struck thereby are propelled to its respective center by Prana vayu.

 Usually there isaccumulation of Khamala (Ear wax) in the ear cavity but its maximum accumulation interrupts the knowledge process and causes impairment in hearing sensation. Shrotrendriya Kriya Sharir –

1) Dosha – Prana Vayu (Indriya dhruka), Udana vayu (Smruti)

2) Dhatu – Asthi 03(tarunasthi)

3) Updhatu – sira -10 (4 Vata and each for Pitta, Kapha, Rakta), Dhamani -1

4) Mala – Khamala (mala of Mamsa dhatu- secretions from external orifices)

5) Pramana – 2

6) Adhisthana – Karna (Ears)

7) Constitutional Elements – Akasha Mahabhuta (Vichitaranga Nyaya and Kadambamukul Nyaya)

8)Object – Shabda (sound)

9) Shabdabuddhi PANCHAMAHABHUTA & GYANENDRIYA

S.No Indriya Adhishtana Dravya Specific Guna Knowledge 1 Shroto Karna – Ear Akasha Shabda Shravana Hearning 2 Sparsha Tvak – Skin Vayu Sparsha Sparshana Touch 3 Chakshu Netra – Eyes Teja Rupa Drushti Vision 4 Rasana Jihva – Jala Rasa Rasagrahan Tongue Taste 5 Ghrana Nasa - Nose Prithvi Gandha Gandhan Smell

PANCHAMAHABHUTA & KARMEDRIYA RELATION

S.No Indriya Adhishtana Dravya Artha Karma 1 Vaak Jihva – Tongue Akasha Vaani Speech 2 Paani Hasta – Hands Vayu Aadana To Grasp, collect, Hand 3 Paada Paad – Legs Teja Viharana To walk 4 Paayu Guda – Rectum & Prithvi Visarga To expel Anal canal excrete

5 Upastha Jananendriya – Jala Aanand To enjoy Genitals

Karmendriya sharira –

हतौ पादौ गुदोपथं वािगियमथािप च | कमियािण पैव ...... | च.शा. 1/25

वापािणपादपायूपथािन कमियाया: | सां.का Karmendriya – the organs of action are included under this, it includes 2 upper extremities, 2 – lower extremities, Anus with its composite structure, Male – Female Genitalia and Tongue with peripheral speech apparatus. These are the organs which carry out almost all the bodily activities. It is obvious that these karmendriya also work in co-ordination with Mana (Mind) which makes the Atma (Soul) feel the knowledge which is perceived.

Objects of Karmendriya कमियाणांयथासयंवचनादानानदिवसगिवहरणािन || सु.शा. 1/8 कमियािणपैवपादौगमनकमिण || पायूपथंिवसगाथहतौहणधारणे | िजवावािगियंवाचसयायोिततमोऽनृता|| च. शा. 1/26 S.NO Indriya Object Function 1 Hasta Aadana To Grasp, Collect, Hold 2 Paada Viharana To walk 3 Paayu Visarga To Expel, Excrete 4 Upastha Aananda To Enjoy 5 Vaagindriya Vaani Speech Control Centre of Karmendriya –

वाचोऽिः, हतयोरः, पादयोवणुः, पायोमः, जापितपथयेित || सु.शा. 1/6 As far as these Karmendriya are concerned, every Indriya represent the character which is related to a mythological or extra terrestrial personality. Thus it is said that karmendriya are controlled by that particular personality. It is mentioned in this verse - 1) Vaani – Agni 2)Hasta – Indra 3) Paada - Vishnu 4) Paayu - Mitra 5) Upastha – Prajapati

Ubhayendriyasharira –  मन ाने बोधने वा - उणादी 4/118  मयते ायते बुयतेऽनेनेित मनः - शदकपूम  मयतेऽनेनेमन – करणेअसुन - वाचपयम् It is the object responsible for knowing anything or gaining knowledge. Definition – • सवतेितसवमुयतेमनः| तछरीरयतकमामसंयोगात्| च.िव. 8/119

• सुखादी उपलिध साधनम् मनः त ित आमिनयवात् अनत परमाणूपं च िनयं च | तक संह • अतीियंपुनमनःसवसकं , ‘चेतः’ इयारेके , तदथामसपदायचेंचेाययभूतिमियाणाम् || च. सू. 8/4

• मयते अवबुयते ायते अनेन इित मनः | शदकपूम • The one object responsible for thinking, contemplating or knowledge is called as satva or Mana.

• It is responsible for having all pleasure full feelings sukha.

• It is also called as atindriya as it helps to knoe everything when it connects the indriyas to their respective sense or matter.

• It is also called as satva.

Synonyms:-

िचम् चेतस् दम् त् मानसम् | अमरकोश िचत- िचिमित िचित संाने | • Chitta – This shows sense of being alive.

चेतस् – ानवत् चेतित संानीते इित चेतसः | • Chetas – This is reknown to give senses of knowledge.

दम् – ियते िवषये: हरित अहरित िवषयािनित वा | • Hrudayam – This is gained from any matter from universe. • मानसः – मनस: इदम् मानसम् |

Structure – • उभयामक मनः सु.शा. ¼

• खादीयामामनःकालोदशसहः | सेियंचेतनंं, िनरियमचेतनम् || च. सु. 1/48

• मनोमनोथबुिरामाचेययामगुणसहःशुभाशुभवृििनवृिहेतु, ाितंचकम; यदुयतेयेित|| च.सू. 8/13

• Mana acts as an ubhayatmaka dravya as it works like both gyanendriya as well as karmendriya.

• According to Nyaya- Vaisheshika, it is one of the karana dravyas and is Anu in nature i.e. atomic. It consists of various points of thoughts, feelings and sensation.

• According to samkhya, it is one of the sixteen vikaras, which is originated from the combination of satvik and rajas ahamkara.

• But according to Ayurveda, it is Panchbhautika and the Panchbhautika diet which we have everyday does effect Mana surely through any means. अचेतनंयावमनेतियतापरः | युयमनसातयिनदयतेिवभोःयाः || चेतनावायतामाततःकतािनयते | नवामनःयावदिपनोयते || च.शा. 1/75,76 Overall Mana is Achetana but Kriyavana and every action is carried out when this achetanam Mana gets indulged with the chetana atma. Atma as a chetana entity is said to be the karta of all kriyas. Instead of it, Mana as an Achetana and kriyavana factor; unless and until it promotes the atma any type of kriya or chesta cannot be performed. अतीियंपुनमनःसवसकं , ‘चेतः’ इयारेके , तदथामसपदायचेंचेाययभूतिमियाणाम् || च.सू. 8/4

Mana being an Ubhayatmaka Indriya, it is also known as Atindriya. This is so because as it is not possible to feel mana by any visiblemeans as like other Indriyas.

Atindriyatva-  अतीियंपुनमनःसवसकं , ‘चेतः’ इयारेके , तदथामसपदायचेंचेाययभूतिमियाणाम् || च.सू. 8/4

 अतीिय :- इियाितातिमियाितरीं वा | ितिनयतिवषयकाणीियािण |

 अतीियं तु मनः सवाथैरवयात् तोगेन पेियाणामथवृे: बुिकमियोभयवा इित | अतीियिमयितातेियवपम् ..| The entity mana is term as atiindriya which is so being term for major two reasons – 1) Violating intoindriya functioning territory. 2) Other than the indriya or may be its excellent super form.  Every indriya has its own respective object to grasp, learn and perceive knowledge from it safe or shravanendriya has shabda, ghranendriya has gandha; but mana do not possess as such firm objects which are to be perceived.

 Basically this entity violates all the other indriya through its own functional attributes- Chintya, Vicharya, Uhya, dhyeha and samkalpa.

 Similarly the indriya are unable to perceive theirown respective objects for knowledge without assistance of mana itself.

 Mana has potential to have a control over both gyanenedriya and karmaendriya as well.

 This shows the extravagant and violating nature of Mana. Thus it is also term as Atiindriya. Sthana –

 षडगमगंिवानिमियायथपकम् | आमाचसगुणेतियंचदसंितम् || cha. Su. 30/4

 दयंचेतनाथानमुंसुुत ! देिहनाम् | तमोिभभूतेतमतुिनािवशितदेिहनम् ||Su.su. 4/33

Shadangadhar sharir, buddhi, indriya, indriyaartha, atma, mana and all manoartha lies in the shelter of Hridaya.

…………………-ाणोऽमूधगः| उरःकठचरोबुिदयेियिचधृक् || A.Hri.Su. 12/4 Site of Prana Vayu in Sharir is Shira, Murdha. Here the Prana vayu performs the dharana karma of buddhi, Hridaya, Indriya and Mana.

 कारणं सवबुिनां िचं संितम् | याणां चेतरासा च िचम् सवयकारणम् || भेलसंिहता

 िशरतावातगतं सवियपरं मनः | भेलसंिहता

The organ which is responsible for all types of sensations to be perceived through gyanendriya and all types of Chesta kriya (movements) performed by the karmendriya is mana which dwells in Hridaya. Mana is also situated in between the shira and talu pradesha (Palate)inside the sharir. Guna – अणुवमथचैकवंौगुणौमनसःमृतौ || cha. Shaa. 1/19 युगपानानुपिमनसो िलगम् | याय सू. 1/16  It is said that anutva and ekatva are two Gunas of Mana. Anutva means atomic in nature. This indicates the subtleness of mind, which is its state beyond the sensory and motor apprehension.  Ekatva means unitary in nature. This means it is not a part of something but an individual itself.

वाथियाथसकपिभचरणाानेकमेकिमपुषेसवं, रजतमःसवगुणयोगा; नचानेकवं, नेकंेककालमनेकेषुवतते ; तमाैककालासवियवृिः|| यगुणंचाभीणंपुषमनुवततेसवंतसवमेवोपदशितमुनयोबायानुशयात् || च. सू. 8/5,6 • नानािवधािनखलुसवािन, तािनसवायेकपुषेभवित, नचभवयेककालम्, एकंतुायोवृयाऽऽह || cha.sha. 3/13  One of the Guna of mana is Anutva. It is seen that at a single period of time one can see a object, hear a sound, can sense a taste; it does means that multiple Indriyas carry their respective function at same time. But for the perception of their indriyartha there is need of Mana. So it resembles like there are multiple mana carrying their respective functions in a single living being. In Ayurveda it is stated that mana is only one and all that mechanism can be explained through Alatchakradarshan nyay and utpalshatpatra suchivedhana nyay. It means when a single needle pierces a bunch of hundred petels arranged over each other, broadly it is seen that as if the total bunch is pierced twiced only from the entery and exit point. But it is not so, the needle pierces every petal frequently and within a fraction of second so that it is not possible to see that action singly. Same thing happens with the Mana and the multiple lndriyas. Mana gets connected with every lndriya within a fraction of a time period so that this mechanism cannot be differentiated separately. Guna (According toVaisheshika) –

परापरवे संयाा: पंच वेग मानसे | शतपाद According to Vaisheshika there are eight Gunas of Mana. These are follows - • Samkhya (Unitary Nature) - There is only one Mana in each Sharira. • Parimana (Subtle form) - Mana has Anu Parimana in nature. • Pruthakatva (Distinctive) - This is also one of the Guna of Mana and is due to the Ekatva of Mana in nature. • Samyog,Vibhaga - To achieve knowledge there is Vibhaga of Mana from the previously indulged Indriya and Samyog with the other Indriya for the perception of knowledge. • Paratva, Aparatva - This is also one of the Guna of Mana and is due to the fact that the Mana is anitya Dravya. • Sanskar - Bhavana is theSanskar to be done on Mana. सव रजतमेित यो ोा: महागुणा: | अ.सं.सू. 1/29  Again it is said that the three mental constitutions i.e. Satva, Raja and Tama; also belongs to mind. Out of which the Satva is, said to be the only Guha of Mana while the rest twoare said to be Doshas.  All the three types of Gunas are present in all of us in varying proportions. These mental Gunas of the peoples are manifested according to their physical constitutions, social habitat and diet.  This is so because the Gunas of Mana are directly influenced by the Gunas of food consumed and the quality of the surrounding environment.  The Guna is not determined at the birth unlike a Dosha, bet it is shaped up by the factors like the environment and thenutrition. So depending on these three qualities, Mana is also of three same types. Dosha मानसः पुनो रज तम एव च | च.सू. 1/57 It is said that the Raja and Tama are the two Mana Doshas. These Mana Doshas in its excess weakens the three mental energy forces namely Dhi, Dhruti and Srm'uti causing improper functioning of ‘Mana with its respective Indriya and Indriyartha Sambandha. This is Asatmendriyartha Samyog which in turn leads to Pradnyapradha. Due to all this, many psychic and somatic diseases occurs. Mental Energies Dhi- It means intelligence. It supports Mana for the proper choice of decisions to be taken each time and keeps mind away from dispute things. Dhruti- It does mean courage. It avoids Mana from bad habits and to control and get rid of such things rather than to be surrendered to them. Smruti - It is called as ability to recall past experiences or memory or remembrance. Lakshana- लणंमनसोानयाभावोभाव एव च | सितामेियाथानांसिकषनवतते|| वैवृयामनसोानंसाियावतते| अणुवमथचैकवंौगुणौमनसःमृतौ || cha. Sha. 1/18-19 At a particular time, to have a sense of perception of knowledge and not to have the same is the Lakshana of Mana. This means at the same time, the Mana is allied with its particular Indriya, to have its respective knowledge. The knowledge is perceived when there is a connection between-Atma, Indriya and he particular subject of the Indriya means indriyartha, and that too only in presence of Mana. Even if there is Atma, Indriya. Indriyartha but not Mana the particular knowledge regarding the respective Indriyartha cannot be perceived. Objects िचयं िवचायमूं च येयं संकपमेव च | यकिचत् मनसो ेयं तत् सव थसंकम् || च. शा. 1/20 Just as a sense organ Mana too has its own objects.A proper contact prompts an individual to do virtous acts also refrain from sinful acts leading to a state of mental balance and health. The excessive, deficient and erroneous contact promptsan individual to do the opposite, resulting in the disorders of Mana.Mana has its own set of objects and needs to be restrained from unwholesome contact of these objects, to achieve control over Mana which forms a major part of psychotherapy. l) Chintyam (Cerebration) - It is the thought process involving previously experienced things and recalling the output of the same. Individuals in their personal, social life go through a lot of events which induces stress and initiates a thought process in them. Any deviation from normal thought process influences the decision making and comes up with an inappropriate action. It is the prime and most important object of Mana which can influence other activities. 2) Vicharyam (Circumspection) - It is closely associated with decision making process. Arriving at one point in thought process so as to do analysis of pros and cons or rather advantages and disadvantages of any particular event accounts to Vicharyam. It involves the process of discrimination. 3) Uhyam (Cogitation) - After the complete analysis of pros and cons or benefits and harms in the previous stage we start predicting the future of certain things. This may come up with good or bad outcome followed by wholesome or unwholesome act performance. It is the supposition or inference drawn after proper reasoning.

4) Dhyeyam (Contemplation) - It is nothing but looking thoughtfully at an aim for a longer time with divine intuition. It helps us to fix a goal to be achieved in nearby future.

5) Sankalpa (Resolution) Arriving at one point after completion of thought process which leads one to come up with a resolution so as to achieve it in nearby future. It always stick up with the principles of ideality.

Functions इियािभह: कम मनस: वय िनह: | ऊहो िवचार ततः परं बुि: वतते || च.शा. 1/21

यदा तु मनिस लाते कमामानः कमािवता: | िवषयेयो िनवतते तदा विपित मानव: || च.सू. 21/35

To get indulge in the objects of the external environment to perceive the sensation and to gain the knowledge from the Dnyanendriyas, to get into contact With the desired ones; to get 'devoid of, to get rid of the undesirable things; to analyses and think; draw an inference over anything or object are the main functions of Mana. To promote or motivate the Karmendriyas to do their desired Karmas, to perceive the sensations and gain knowledge through the Dnyanendriyas by indulging them into the respective Indriyarthas are also the Karma of Mana. To study the causeeffect relationship regarding anything or object and to think over the same are also the functions of Mana.

A) Indriya Abhigraha (Sensory Function) –

To promote the Indriyas, to do their respective Karmas by indulging them into their respective Indriyartha is known as lndriyabhigraha. When there is not any Vikruti in Mana, Atma. Indriya and the Indriyadhishtan itself then the Ubhayatmaka Indriya Mana gets indulged into that respective Indriya and promotes it to do,the Karma accordingly. Thus the knowledge regarding the Shabda, Sparsha, Rupa, Rasa, Gandha is perceived through the Dnyanendriya while the Karma like Gamana, Dharana, Vaka Pravrutti, Mala-Mutra Visarjana, Maithun are carried out by the Karmendriyas only with the help of Mana.

मनःपुरःसरािणियाथहणसमथा िन भवित | च.सू. 8/7

B) Swasyanigraha (Strong Will Power) – For the perception of Indriyartha the Mana must get indulged into the Indriya. But in case, if the Indriyartha are Ahitkara then perception of such Ahitkara Indriyartha causes Dukhaprapti. Mana has its own prOperty to control by its own and get devoid of perception of such Ahitkara Indriyartha. This Karya of Mana is possible due to the Dharanshakti of Mana means Dhruti. Dhruti denotes self-control, strbng will power. Dhruti or Dheerta is the excellent Guna of Satva and Satva resembles the Sara. In condition of distractions, temptations, attractions also, the Mana is stable, do not fluctuates, this reflects the Dheerta Lakshana of Mana. But in the contrary when this Dhruti Shakti of Mana gets adultered with the Raja and Tama Dosha of Mana then the Mana loses its control and gets indulgeddn such Ahitkara and undesirable Indriyartha.

C) Uhya (Reasoning, Discrimination) - To analyze over the effect of anything or object and to think and draw inference over the same is known as Uhyam. In short it is the method to gain the perception of knowledge by"coming to any conclusion after drawing inference over that particular object. But the obtained knowledge is doubtful.

After having sensation and perception of the knoWledge the Mana starts the process of thinking over it. It then analyses ' thoroughly and develops a thought over it, then after going through any logic it comes to a final conclusion on the basis of this inference and gives the decision with the help of best of its mental powers.

D) Vichar (Thinking, Contemplation). Once the sensation is perceived then the acquired knowledge is stored and recalled whenever necessary in the form of memory. Until then it is gone through multiple phases of thinking and contemplating over the same thing.

After analyzing that particular sensation from all points of view only the Mana comes to a final decision over it. So this process of thinking a lot of times before coming to decision is the Vichar or Vivek Karma of Mana.

In short after Vikalpa, Uhya, Chintana, Dhyana and Guna Dosha Vivechana of any object, the Mana gives its final Hita or Ahita decisioh and is acted thereafter accordingly; Types ििवधं खलु सवं – शुं, राजसं, तामसिमित | त शुमदोषमायातं कयाणांशवात्, राजसं सदोषमायातं रोषांशवात्, तामसमिप सदोषमायातं मोहांशवात् || च.शा. 4/36

त सवबलमाकाशं, रजोबलो वायुः सवरजोबलोऽि: सवतमोबलो आपः, तमोबला पृिथवीित | सु.शा. 1/20

सवं काशकं िविद रजािप वतकम् | तमो िनयामकं ोमयोय………………..

The Mana is the equal partner of the body in terms of health and happiness. Like the physical constitutions, there are three mental constitutions that vary in nature. These are Satva, Rajas and Tamas. So the Mana is said to be of three type’s i.e Satvik, Rajasik and Tamasik. The Manas Bhavas are of different types such as Kama, Krodha, Harsha, Utsaha, Bhiru, etc. but the Manas Bhavas are mainly classified into three types i.e. Satvik, Rajasik and Tamasik.

A) Satvik • People of Satvik Manopravrutti are naturally intelligent with a good memory. They are content; calm, gentle, Well manered, polite and helpful to all. Usually they posses positive nature, demonstrate generosity, kindness, openness, fairness and forebearness. • Satvik people see life as a productive learning experience and neither they begrudge their position, nor hold any grudges against others. The peOple with Satvik guna are classified into seven types- 1) Brahmya: These peoples are clean, true of their word, ' have controls over them, endowed with learning, Speaking, understanding and contradicting. These people are devoid of passion, anger, greed, confusion, envy, intolerance and equal to all creatures.

2) Aindrya (Mahendra) - One having supremacy and his words are agreeable, brave, vigorous, subduing, unobstructed action, devoted to virtue, wealth and enjoyment.

3) Vaaruna- These people are brave, clean, patient, disliking uncieanliness, engaged in sacrifice, liking for opportunate anger and pacification.

4) Yamya- These pe0ple acts in Opportunate moments, free from envy, attachment, confusion. Endowed with promptness and memory.

5) Kaubera - These people are endowed with position, conceit, and enjoyment. Constantly engaged in virtue, wealth and pleasure. These are clean, manifests anger and favor.

6) Ghndharva- These are experts in dance, music and playing musical instruments, jugglery of words, poetry, stories, history, and epics. Devoted to perfumes, garlands, dressings, enjoyment with women.

7) Aarshya- these people are engaged in sacrifice, study, oblations, and celibacy, devoted to guests, have overcoming pride, conceit, attachment, aversion, greed, anger. Endowed with power of imagination, speaking, understanding and retention. B) Rajasik - Rajasik peeple are dynamic and seek to control and dominate others. They are medium in intelligence having variable memory also they seek power, status, fame, wealth and 1ecognition.Rajasik people are never satisfied with their position, they Always strive to accumulate anything more and more also enjoys haunting their possessions. The people with Rajasik guna are classified into six types –

1) Asura - These are brave, violent, back-bitter, supremacy, deceitful, f1etce, cruel, self promising.

2) Rakshasa -These are intolerant, have continuous anger for long duration, striking at weak points of others, likes over eating, have more desire for meat, physical exertions, and are envious.

3) Paishachika - These people are gluttonous, fond of Women, desirous for meeting women in privacy, “unclean disliking for cleanliness, timid, habitually using abnermal diet form and behavior.

4) Sarpa -These people are braveful in angry condition and timid otherwise, sharp, exertive, indulged in food and pastimes.

5) Preta- These are having trouble some conduct, behaviour and management; of back-biting nature, greedy, spiteful and lacks discrimination.

6) Shakuna - They are passionate, constantly indulged in food and pastimes, ruthless, unstable intolerant. C) Tamasik –

These people of Tamasik guna are ignorant, lazy and fearful and have poor memories. They are insensitive, coarse, immortal or violent.

They show little or no desire to improve physically or mentally or lack will power and discipline to do so. They have little or no faith in god.

They are dishonest, have no initiative, have untidy habits, and have minimal interest in spiritual acts.

They sleep heavily and not easily aroused from sleep and are usually sedentary. The people with Tamasik guna are classified into three types –

1) Pashava- They have low intelligence, animalistic behavior. Dis-obedient. They indulge excessively in sleep and sex.

2) Matsya - They are timid, unwise, gluttonous, and unstable, constantly under grip of passion and anger, changeable in nature. These have consistent desire for water and aquatic environment.

3) Vanaspatya - These are, characterized by excessive amounts of food intake at any time and show no interest in education and other people in surrounding. Manobala (Satva Pariksha)  While stating the Rogi-Pariksha, equal importance is given to Satva Pariksha also. Satva has been regarded the essential constituent of life and that it has been recognized as one of the chief determinants of human personality.  सवमुयते मनः | तछरीरयतकमामसंयोगात् | तििवधंबलभेदेन – वरं, मयमं, अवरंचेित | च. िव. 8/119  Satva ie called Ména and it regulates the body because of its association with the soul.

 Depending upon its strength, it is of three types i.e. Pravara (Superior), Madhyama (Mediocre) and Avara (Inferior).  Accordingly the persons are also having Pravara, Madhyama and Avara Satvabala. तवरसवाः सवासारावेसारेषुपदा:, वपशरीरा िप तेिनजागतुिनिमतासु महितव िपपीडावथा दृयतेसवगुण वैशेयात् | च. िव. 8/119  Amongst them those have pravara satva are, in fact satva sara with satva as essence and have been described in contexts of saras.

 मृितमतोभिमतः कृता: ाा: शुचयोमहोसाहा दा धीराः; समरिवातयोिधनयिवषादाः सुवविथतगित – गभीरबुिचेा: कयाणिभिनवेिशन सवसाराः | च. िव. 8/110  The persons having satva as essence are endowed with memory, devotion, are greatful, wise, pure, courageous, skilful, resolute, fighting in battles with empowered, free from anxiety, having well directed and sewrious intellect and activities and engaged in virtuous act.  Pravara satva persons, though possessing short body, are seen unmoved even in sever afflictions- innate or exogenous, due to predominance of satva quality.

 मयसवावपरानामयुपिनधाय संतभययामनामानं परैवाऽिप संतंयते; हीनसवातु नामनानािप परैः सवबलं ित ...... मरणिमित | च. िव. 8/119

 Those having madhyama satva sustain themselves at the instance of other or entirely by others. But those possessing Avara satva can sustain neither by themselves nor by others, although having big stature, they are unable to endure even mild pain, they are associated with fear, grief, greed, confusion and conceit and even during fierce, frightening, disliked, disgusting and ugly narratives or on the look of the animal or human flesh or blood get afflicted with anxiety abnormal complexion, fainting, insanity or falling on the ground or even succumb death.  It cannot be said that a man will be a strong one due to his robustness or a man to be a weak because he is emaciated. The temperament or mental deposition of human beings are also to be studied very carefully in order to estimate the power of endurance, their capacity for different kinds of work, their emotional status and the possibility or otherwise cure of a disease. Manovaha Strotas -

In Ayurveda an independent concept of Manovaha Strotas is not explained anywhere instead there are some classical references where Manovaha Strotas is mentioned.

मनसतु यिप िनयवेनं व पोयं, तथािप तयेियदेशगमनाथ ोतोऽयेव | त मनः भृतीनामतीियाणां कृमेव शरीरं ोतोप वयित | च. िव. 5/3 चपािण

Mana is Nitya Dravya so there is no need of any other Dravya to circulate and nourish Mana. Thus there is no such Manovaha Strotas. But for perception of Indriyartha, Mana must indulge with various Indriyas of Sharira and at different Adhishtanas. So Mana circulates upto there and gets indulged with the respective Indriyas to perceive knowledge. Here the. Mana as a Atindriya wanders throughout the Sharira for Indriya Samyog. That is why the whole Sharira seem to be a Strotas of Strotorupa for Mana, and thus the Manovaha Strotas.

Even though whole Sharira is Strotorupa or Adhishtana of Mana the Chetana Dhatu lies in Hridaya only. Thus the extent of Manovaha Strotas is whole Sharira with its special site as Hridaya and also the Hridaya Ashrita Dashavidha Dhamnis.

मनोवहन माग:, मनोवहािन ोतांिस यिप थनोािन तथािप मनसः केवलं चेतनावचछरीर अयनभूतं इयिभधानासव शरीरोतांिस गृते, िवशेषेण तु ाितवामनतेदािता दश धमयो मनोवहा: अिभिधयते | चपािण Some Ayurvedic classics had also revealed the concept of Manovaha Strotas and stated the Sthana of it as Sira, Dhamni and the Samdnyavaha Nadis. It is so because these are the channels through which the Mana can get the Indriya -lndriyartha and perceive the respective knowledge. संावहनाडी शदनिशराधमनी ोतसां हणिमया यततैमिन इियोदेशे िणती | माधव िनदान –मधुकोष टीका

Some time commentators also stated that the Chetana or Samdnya is propagated through the Samdnyavaha Nadis through the Sharira.

 That is why Manovaha Strotas is also known as Samdnyavaha Strotas.

 संावहािनित संाहेतुमनोहकािन | च.सू. 24/25 – चपािण

In Ayurveda as Manovaha Strotas is not mentioned independently but then also some of Mana Vikaras reveals the acceptance of Manovaha Strotas.

Acharya Charaka in the samprapti of Unmad Roga had explained that the Sharira Dosha vitiates and enters the Manovaha Strotas leading to alter the Chitta (sensorium) of Purusha ultimately causing the Unmad Vyadhi.

ोतांयिधाय मनोवहािन मोहययाशु नरय चेतः | च. िच. 9/5

 मनोवहानां पूणवाद् दोषेरित बलैििभ: | ोतसां दाणान् वान् काले पयित दाण | च.ई. 5/41

 Also Acharya Charaka had mentioned that a person sees severe dreams in critical period due to filling up of mind carrying channels (Manovaha Strotas) by exceedingly powerful of all the three Sharira Doshas. Demarcation between indriya and indriya-adhishthana

Indriya -It is the factor responsible for consciousness in a living being manifested by a very close approximation with Mana and Atma. It is the major constituent responsible for Prana expressing symptoms of liveliness.

IndriyaAdhisthana - It is a structural materialistic organ having fixed dimensions. It obeys as the instrument to perceive object of respective Indriya which further sends it to the buddhi for interpretation. The buddhi there after finalizes and makes decision after conjugation with Mana and Atma.

Indriya and Indriya adhishtana cannot be discriminated distinctly. But they can be understood by their morphology, function, abnormality, knowledge perception and many other things as well.

The discrimination and superiority between the four components Sharir, Indriya, Mana, Atma is clearly mentioned hereby–

इियािण पराया इियेयः परं मनः | मनतु पर बुिय बुेः परततु सः || गीता 3/42

• Indriya is superior to sharir. • Mana is Superior to Indriya, • Buddhi is more superior than Mana and • Atma is supreme. Object - Indriya Adhisthana -Indriya -Mana - Atma (Budhi) -Gyana Prapti Differences between-Indria and Indria Adhishtana

S.No Indriya Indriya adhisthana 1 Sthula (Gross) Sukshma (Subtle) 2 Structural organ Atindriya 3 Situated throughout body Situated in brain as difference center 4 Pratyaksha vishaya Grahana No pratyaksha vishaya grahana 5 Pratyaksha Gyana (Direct) Anumana Gyana (Inference) 6 Senses the change in stimulus Interprets the sensation and helps in perception of knowledge 7 Anatomically & Physiologically Physiologiucally & Psychologically 8 Has a dominant Mahabhuta Being structure it is always pnchbhautika 9 Treatment is as per abnormality of It is an organ itself Organ 10 First messenger Secondary messenger

Conclusion

• Indriya and Indriya Adhishtana are different but having a very thin inseparable demarcation between them.

• Both works in conjugation to each other.

• Stimulus for an object is received by Adhishtana while interpretation and perception of knowledge is done by Indriya.

• Plays a key role in knowledge and learning process. PHYSIOLOGY OF SENSE ORGANS

Senses can be divided in two types •Somatic •Special senses The physiology of these senses can be studied by three stages mentioned below-

Stage I – The actual receptor organs meant to receive a particular sense and play a key role in perception of knowledge

Stage II– The transduction or biotransformation process which occurs at the receptor level which converts the stimulus given externally of a special form of energy into electrical impulse which can be carried to its specific centre in nervous tissue.

Stage III – The pathway through which a Special form of energy is then after transferred or transported to its respective center in brain where the sense is analysed thus knowledge regarding it is perceived.

SENSE OF SMELL OLFACTORY RECEPTORS: •There are 10 to 20 millions of olfactory receptor cells. •Olfactory receptor is a bipolar neuron. • These are supported by Sustentacular cells. • Olfactory receptors are situated in olfactory mucus membrane. • Olfactory mucus membrane contains Bowman glands. • Vomeronasal organ is an accessory olfactory organ which is also named as Jacobson’s organ.

• Vomeronasal organ contains vomeronasal receptors which specially detect the group of chemical substance called as Pheromones. • Pheromones: these are secreted by an organism and produces behavioral and physiological changes in member of the same species surrounding nearby.

• Pheromones are present in urine, vaginal fluid, axillary secretion of mammals and have an impact on behavior and reproductive cycle in the same species.

• Recently it is also seen that the pheromones produced by a woman may influence the menstrual cycle of another woman residing nearby. OLFACTORY TRANSDUCTION:

Substances with smell (gaseous / liquid state / lipid soluble) crosses olfactory mucus membrane

Substance combines with receptor protein forms substance receptor complex

Activation of Adenyl cyclase

Formation of Cyclic AMP

Opening of Sodium channels

Influx of Sodium

Generation of Receptor potential

Generation of Action potential OLFACTORY PATHWAY: l) Axons of bipolar olfactory receptors pass through cubiform plate of Ethmoidal bone ends in paired grey masses called as Olfactory bulbs.

2) Axons synapse with dendrites of Mitral cells.

3) Axons of mitral cells leave olfactory bulbs and forms - Olfactory tract.

4) Olfactory tract ends in cerebral cortex - Primary Olfactory Area (Area No.28)

APPLIED PHYSIOLOGY:

ANOSMIA: •It is the inability to recognize odor or total loss of sensation of smell.

HYPOSMIA: •It is the decreased or reduced ability to detect the smell sensation.

HYPEROSMIA: •It is the increased or exaggerated response towards smell sensation.

SENSE OF TASTE TASTE BUDS:- • These are the sense organs for taste sensations. • These are ovoid bodies with 50 micron to 70 micron in diameter. • There are about 10000 taste buds present in adults and the number is more in children. • As the age advances' the taste buds loses their sensitivity towards taste. • Taste buds are present in a compact structure called as Papillae.

Papillae •Types of papillae over tongue :

1) CircumVallate papillae - • Largest of all papillae and present on posterior part of tongue • Circular and inverted V shaped • Each papilla contains upto 100 taste buds

2) Fungiform papillae - • Rounded in shape present on anterior surface of tongue. • Each papilla contains upto 10 taste buds.

3) Filliform papillae • Small and conical in shape • Located over dorsum of tongue • Each papilla contains only‘a few taste buds Structure of T aste bud: • It is a bundle of taste receptor with supporting cells ' covering papillae. • A Single taste bud contains about 40 cells. • Types of cells in taste bud-

a. Type I or Sustentacular cells b. Type II c. Type III or Gustatory receptor cell d. Type IV

• Type I and Type IV are supporting cells.

• Type III are Taste receptor cells (Gustatory receptor cell).

• Type I, II and III have microvillus which projects upwards in to a opening on tongue.

• This opening is called as Taste pore.

• Neck of each cell is attached to neck of other cells.

• There are tight junctions between epithelial cells and neck‘ of Type I II and III cells.

• Cells of taste buds undergo a constant cycle of growth, apoptosis and regeneration. TASTE SENSATION:-

Primary there are four taste sensations found and fifth is recently introduced and accepted worldwide –

1) Sweet 2) Sour 3) Salty 4) Bitter 5) Umami

• There are 13 (at least) poss1ble or probable Chemical receptors in taste cells - (1) Sodium receptor 2, (2) Pottasium -2, (3) Chloride 1 (4) Adenosine l (5) Inosine 1, (6) Sweet 2, (7) Bitter - 2 (8) Glutamate -1, (9) Hydrogen ion -1

• Primary sensation of taste 5 - (1) Sour, (2) Sweet (3) Bitter, (4) Salty, (5) Unami

SOUR TASTE- Manifested maximum by presence of Hydrogen ions and thus more acidic sourer.

SALTY TASTE - Elicited by ionized salts (i.e. Na ion conc.) SWEET TASTE - Not caused by Single chemical; it include sugar glycols, alcohols, aldehyde, Ketone, amide, esters, some amino acids, sulfonic acids. Inorganic salts of lead and beryllium. BITTER - Not caused by single chemical, these are almost entirely organic substances. Two classes are – • Long chain organic substances containing nitrogen • Alkaloids Taste wise Saccharine is at first sweet later becomes bitter in taste. When bitter taste in highly intensity, usually causes person or animal to reject the food.

UMAMI TASTE – • Unami is Japanese word means delicious caused by L-'glutamate ' • Threshold for Taste – 1) Sour by HCL 0.009 N 2) Salty by NaCI - 0.01 M 3) Sweet by sucrose 0.01 M

4) Bitter by quinine 0.000008 M TASTE TRANSDUCTION –

1) Gustatory receptors convert chemical energy into action potential.

2) Gustatory receptors are chemoreceptor which are stimulated by the various substances dissolved in mouth by saliva.

3) Dissolved substances acts on microvillus of gustatory receptors which are exposed on taste pore.

This causes development of receptor potential which in turn generates actional potential in the sensory neurons.

GUSTATORY PATHWAY:- Each tame bud is innervated by nearly 50 sensory nerve fibers.

Ist order neurone: • Chorda tympani fibers of Facial (VII) nerve - Anterio 2/3 0f Tongue • Glosso-pharyngeal nerve fibers of Glossopharyngeal (IX) nerve - Posterior 1/3rd of Tongue • Vagal fibers of Vagus (X) nerve - Soft palate, Epiglottis and other organs Axons from Ist order neuron runs and terminates in Medulla at Nucleus Tractus Solitarius IInd order neuron -  Axons from IIhd order neurons runs through Medial Leminiscus and terminate in Postero-ventral nucleus of Thalamus IIIrd order neuron -  IIIrd order neuron flnally terminates into parietal lobe viz… Primary Gustatory Area (Area No.28) APPLIED PHYSIOLOGY:  AGEUSIA- Complete loss of taste sensation is called as -Ageusia.  HYPOGEUSIA: It is the decreased or reduced sensation of taste.

 DYSGEUSIA: It is the disturbance in perception of taste sensation.

SENSE OF HEARING

 Unit of measurement of Sound is Decibel  Decibel unit - 10 fold increase in sound energy -1 bel  0.1 bel = 1 decibel  1decibel = actual increase in sound energy 1.26 times

Frequency range of Hearing- • In young = 20-20000 cycle / sec • In Old age = 50-8000 cycle / sec

AUDITORY RECEPTORS: • Auditory receptors are present in specia1 structure present in internal ear. • The receptor organ of hearing is called as -Organ of Corti. It is Present in Cochlea of Internal ear.

ORGAN OF CORTI:

• It rests on the Basilar membrane of cochlea. • It extends throughout the cochlear duct except for a short distance on either end. • Its roof is formed by the gelatinous Tectorial membrane. • Organ of corti is made up of sensory elements called as – Hair cells • These hair cells are again of two types- Inner and Outer hair cells Inner hair cells: -

• These Hair cells are Conical or Flask shaped • Surface of hair cells has a Cuticular plate having short stiff hairs over it and hence the nine hair cells. • These hairs are called as Stereoeilia • Each hair cell has about 100 stereocilia. • One of the stereocilia is larger in size named as ~ Kinocilium • These stereocilia are in close contact with Tectorial membrane. • Hair cells together forms the receptor cells which are innervated by nerve fibers both - Afferent and Efferent. • This nerve fiber forms the Cochlear division of Auditory cranial nerve (VIII).

Outer hair cells: • These Hair cells are columnar shaped • Structure of outer hair cells is similar to that of inner hair cells.

• SOUND TRANSDUCTION:- It is a sensory type of transduction occurring in hair cells of organ of corti. This converts sound energy into action potential in auditory nerve flber. A total of three types of electrical events occur in sound transduction- 1) Receptor potential 2) Endo-cochlear potential 3) Action potential in auditory nerve fiber Receptor potential: Resting membrane potential of hair cells is ~60mV

Sound wave travels and reaches internal ear.

It causes vibration of basilar membrane which moves stereocilia of hair cells away from modulus

Opening of mechanically gated potassium channels

Influx of potassium ions from endolymph

Development Of mild depolarization in half cells UPto -50mv. • This is non propagative potential. • It causes generation of action potentlal. • Probable neuro- transmitter –Glutamgte • Movement of stereocilia away from modiolus – Depolarization. • Movement of stereocilia in opposite direction - Hyper polarization

Endocohlear potential –

It is the potential developed in fluids present outside the hair cells.

Cochlear fluids: These are extracellular fluids in internal ear having different composition.

Perilymph: • It is present in scala vestibule and scala tympani. • It composition is simillar to extra cellular fluid with high concentration of sodium ions.

Endolymph: • It is present in scala media. • It contains high concentration of Potassium and low concentration of sodium ions. . Electrical potential: • Difference in potassium concentration is responsible for the development of an electrical potential difference between endolymph and perilymph. • Endolymph has a positive potential +80mV Action potential: • It is generated by receptor potential • It formally obeys the All Or None Law Principle. • This action potential represents three successive spike potentials called N1 N2 N3 representing synchronous repetitive firing in many of the fibers.

AUDITORY PATHWAY: I st order neuron Dendrites of bipolar neurons are distnbuted around organ of Corti as afferent nerve fibers. While axons leave the ear as cochlear nerve fibers and end at Medulla. In Medulla these fibers divide into two groups Ventral and Dorsal cochlear nucleus. IInd order neuron Axons from IInd order neurons runs in four different groups •First group ends at Superior Olivary nucleus at same side •Second group ends at Superior Olivary nucleus at opposite side •Third group ends at nucleus of Lateral Leminiscus at same side •Fourth group ends at nucleus of Lateral Leminiscus at opposite side IIIrd order neuron • IIIrd order neurons starting from Superior Olivary nucleus and Nucleus of Lateral • Leminiscus ends at Medial Geniculate body which forms the sub cortical auditory center. • Faintly Fibers from Medial Geniculate body ends at Temporal cortex which passes through Internal Capsule as Auditory Radiation.

Temporal cortex contains Auditory centers - • Primary Auditory Area (Area No. 41, 42) • Auditory Association Area (Area No. 22) • Wernicke’s Area

APPLIED PHYSIOLOGY:

 Conductive deafness: It is a type of deafness that occurs due to impairment in transmission of sound waves in the external or middle car. This may be temporary and can be resolved.

 Neural or sensory deafness- It is a type of deafness caused by damage of any Structure present in internal ear or any lesion in auditory pathway.

SENSE OF VISION • The neural coat of eyeball means retina contains the visual receptors or light sensitive receptors or photosensitive receptors or electromagnetic receptors. • These are named asRods and Cones • There are about 6million cones and 12 million rods in a human eye. Fovea Centralis a portion over retina has only cones and no rods cells. • While moving towards-periphery from fovea the number of rods increase and cones decrease. • At the extreme periphery of retina only rods cells are present and no cones.

ROD CELL – • These are cylindrical in shape • Length 40 micron to 60 micron • Diameter - 2 micron

Outer segment – • It gives the cell the rod like appearance. • Contains about 1000 floating flat membranous disks • These disks contains photosensitive pigment Rhodopsin • Newly formed membranous disks are at the inner portion of outer segment and older disks are pushed towards the tip from where they are engulfed by phagocytosis process. • Rate of formation of membranous disks 3 or 4 per hour. • Inner segment -.  It is connected to outer segment by Cilium  Contains large number of mitochondria • Cell body It is the portion containing nucleus of the cell, • Synaptic terminal – • Synapses with dendrities of bipolar cell and horizontal cell • Involved neurotransmitters – Glutamate

FUNCTIONS OF ROD CELL- • These cells have a very low threshold to light • Very sensitive towards light. • Rod cells are responsible for Dim light vision or Night vision or ectopic vision • Vision by rod cell is black and white or rather gray.

CONE CELL: • Shape - cone or flask shaped • Length - 35 micron to 40 micron • Diameter -5 micron Outer segment - • Small, Conical • Does not contain separate membranous disks • The inward folding of cell membrane called as –Saccules • Photosensitive pigment synthesized in inner segment and incorporated into folding forming saccule . • Inner segment • It is connected to outer segment by Cilium • Contains large number of mitochondria •Cell body • It is the portion containing nucleus of the cell. • Synaptic terminal • It synapses with dendrites of bipolar cell and horizontal cell • Involved neurotransmitter Glutamate

FUNCTIONS OF CONE CELL: • These cells have high threshold to light • Cones are sensitive only to bright light • Cone cell are responsible for Bright Light Vision or Daylight Vision or Photopic Vision • Cone cells are also responsible for Acuity of Vision and Color Vision. PHOTO TRANSDUCTION:-

• Photo transduction is the process by which the light energy is converted into receptor potential in visual receptors.

• Resting membrane potential in photo receptor cells -70mV to -90mV

• Sodium ions normally get efluxcd from mn ‘ get back influxed into outer segment.

• This reduces negativity and resting membrane potential upto-40mV

• This sodium influx maintains the decreased negative potential upto - 40mV which remains constant called as- Dark Current Photo transduction cascade:- Photon absorbed by Rhodopsin of Rod cell in retina

l l cis retinal gets decomposed to Metarhodopsin II (active form)

Metarhodopsin II activates G protein Transducin

Transducin activates c GMP phosphodiesterase C GMP phosphodiesterase hydrolyzes c GMP to 5’-GMP

Reduction in concentration of cGMP in Rod cell

Closure of sodium channels in membrane of visual receptors

Blocked entry of sodium ions leading to Hyperpolarization • Potential now reaches -70mV to -80mV • Thus the process of receptor potential in visual receptors is in the form of Hyperpolarization • Hyper polarization reduces release of glutamate 'at synaptic terminal • Development of response in bipolar cells and ganglionic • Transmission of action potential to cerebral cortex via optic pathway • Each Of the cone cell has a different type of photosensitive pigment porphyropsin, iodopsin and cyanopsin • Various processes inVolved in photo transduction in cone cells are similar to those of rod cells.

OPTIC PATHWAY: l) The axons of ganglionic cells leave eyeball through optic disk and forms the optic nerve. 2) The fiber from the nasal half of the optic 11e1ve crosses midline and travels opposite side while fibers f1om temporal side remains uncrossed. 3) The crossing area of optic nerve fibers is called as Optic chiasma. 4) The fibers both crossed and uncrossed after runhing backwards, outwards forms the Optic tract. 5) These f1bers run across cerebral peduncle to reach lateral culate body in thalamus. 6) Some of the fibers do not synapse at lateral geniculate body and terminates at – Superiorcolliculi Supra optic nucleus of hypothalamus 7) Fibers from lateral geniculate body pass through intema| capsule and forms Optic radiation. 8) Optic radiation ends in visual cortex situated in occipital lobe.

SENSE OF TOUCH A. SOMATOSENSORY SYSTEM: - Sense of touch is associated under somato-sensory system.

Sensations are of 2 types- • Somatic Sensations • Special Sensations

Somatic Sensations - Those which arise from skin, muscles, tendons and joints. Special Sensations: - These are some complex type of sensations for which body has a set of specially organized structures called as Sense Organs.

Somatic sensations: • Epicritic sensations • Protopathic sensations • Deep sensations

Epicritic sensations: These are light or mild sensations May include - • Fine touch or tactile sensation. • Tactile localization • Tactile discrimination 5 • Temperature sensation (ranging between 25 to 40 °C) Protopathic sensations: These are crude type of sensations May include – • Pressure sensation • Pain sensation • Temperature sensation (ranging below 25°C and above 40 °C)

Deep sensation: These are sensations arising from deeper structures. May include- Vibratory sensation Kinesthetic sensation. Conscious kinesthetic sensation Sub conscious kinesthetic sensation

Visceral sensation –

Sensory pathways – There are two main pathways carrying impulses of sensations from periphery of body to central nervous system for proper coordination. Somatosensory pathways Viscerosensory pathways B. SOMATOMOTOR SYSTEM:

Motor activities of body depend upon different group of tissues of the body- Motor activities are divided into two types –

1) Skeletal muscular activities (Voluntary) 2) Smooth muscular activities (Involuntary)

Major role of somato-motor system:

• Execution of smooth, precise and accurate voluntary movements • Neuro muscular coordinatioh for necessary skilled activities • Control of movements responsible for maintenance of posture and equilibrium

Coordination of all these muscular activities depends upon

• Well controlled and organized feedback signals from receptors situated 1n periphery • Interaction and coordination of other parts of brain say cerebellum, brain stem, basal ganglia, limbic system