Indriya, Imdriya: 42 definitions
Introduction:
Indriya means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
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In Hinduism
Nyaya (school of philosophy)
Indriya (इन्द्रिय, “senses”) refers to one of the twelve prameya (“objects of valid knowledge) according to the first chapter of Gautama’s Nyāyasūtra (2nd century CE). Prameya in turn represents the second of the sixteen padārthas (“categories”). Accordingly, “the indriyas are nose, tongue, eye, skin and ear. These senses are produced from elements”.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Purana and Itihasa (epic history)
Indriya (इन्द्रिय) refers to the “sense-organs” (in which Śiva is the essence), as mentioned in the Mahāmṛtyuñjaya-mantra, according to the Śivapurāṇa 2.2.38.—Accordingly, as Śukra related the Mahāmṛtyuñjaya to Dadhīca:—“We worship the three-eyed lord Śiva, the lord of the three worlds, the father of the three spheres, the lord of the three guṇas. Lord Śiva is the essence, the fragrance of the three tattvas, three fires, of every thing that is trichotomised, of the three worlds, of the three arms and of the trinity. He is the nourisher. In all living beings, everywhere, in the three guṇas, in the creation, in the sense-organs (indriya), in the Devas and Gaṇas, he is the essence as the fragrance in a flower. He is the lord of Devas. [...]”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Ayurveda (science of life)
Toxicology (Study and Treatment of poison)
Indriya (इन्द्रिय) refers to the “sense-organs” representing an especially dangerous spot to get bitten by snake, as taught in the Marma (“vital points of the body”) section of the Kāśyapa Saṃhitā: an ancient Sanskrit text from the Pāñcarātra tradition dealing with both Tantra and Viṣacikitsā, which represents the Ayurvedic study on Toxicology (Agadatantra or Sarpavidyā).—The Kāśyapasaṃhitā specifically mentions that snake-bite in the sense organs (indriya), heart, between the eye-brows, bosom, belly, palate, joints, neck, forehead, chin, middle of the navel and joints of the feet, is highly risky.
Veterinary Medicine (The study and treatment of Animals)
Indriya (इन्द्रिय) refers to the “sense faculties” (of an elephant), according to the 15th century Mātaṅgalīlā composed by Nīlakaṇṭha in 263 Sanskrit verses, dealing with elephantology in ancient India, focusing on the science of management and treatment of elephants.—[Cf. chapter 5, “on marks of the stages of life”]: “16. The places where there are wrinkles (begin to) crack open on the surface (ūrdhva); his sense faculties (indriya), bodily humors, and spirit are somewhat diminished ; hair grows on his tusk sheaths, lip, ears, etc., and the roots of his tusks have fallen out ; then he has entered the sixth stage”.
Unclassified Ayurveda definitions
Indriya (इन्द्रिय):—Organs of motor action and sensory perception
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Kavya (poetry)
Indriya (इन्द्रिय) refers to the “senses”, according to Kālidāsa’s Raghuvaṃśa verse 9.78.—Accordingly: “Therefore, although the sun may fall to earth, or Himālaya lose its fixity, I’ll not return home like a common man, whose senses yearn for sensual things (viṣaya-unmukha-indriya), and who has not perceived the truth”.
Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
Ganitashastra (Mathematics and Algebra)
Indriya (इन्द्रिय) represents the number 5 (five) in the “word-numeral system” (bhūtasaṃkhyā), which was used in Sanskrit texts dealing with astronomy, mathematics, metrics, as well as in the dates of inscriptions and manuscripts in ancient Indian literature.—A system of expressing numbers by means of words arranged as in the place-value notation was developed and perfected in India in the early centuries of the Christian era. In this system the numerals [e.g., 5—indriya] are expressed by names of things, beings or concepts, which, naturally or in accordance with the teaching of the Śāstras, connote numbers.
Ganita (गणित) or Ganitashastra refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.
Pancaratra (worship of Nārāyaṇa)
Indriya (इन्द्रिय) refers to the “five sense-organs”, as discussed in chapter 2 of the Viśvāmitrasaṃhitā: a Pāñcarātra text comprising some 2600 Sanskrit verses covering topics such as initiation (dīkṣā) and the construction, decoration and consecration of temples and icons, as well as routines of regular and special worship cycles.—Description of the chapter [pāñcarātra-māhātmya]: Kāśyapa asks Viśvāmitra to tell him, before going into the resumé further, to clarify first the meaning of the term “pañcarātra” and then to tell its form and extent (1-2). Thereupon, Viśvāmitra says that “pañca-” stands for the five sense-organs [indriya], their respective objects [viṣaya], the five elements [bhūta], and their respective qualities [guṇa] (3-4a). The root-word “rā” refers to that which supports and forms the base of operations for the indriyas, their viṣayas, the bhūtas and their gunas—none other than the human being himself. Thus, we have the meaning of “pañcara-”. The element “-tra” refers to that which protects the human being. Hence, “pañcarātra” refers to that which “protects human beings” (4b-5).
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Vaishnavism (Vaishava dharma)
Indriya (इन्द्रिय) refers to the “senses” (which is to be surrendered by Yoga practitioners following the Puṣṭimārga tradition), according to the Nirodhalakṣaṇa (lit. “characteristics of restraint”) written by Śrī Vallabhācārya for his disciples.— Nirodha refers to “forgetting the material world entirely (and becoming exclusively attached to the Lord/Bhagavān)”. The concept of nirodha in the Puṣṭimārga tradition transcends the yogic definition of cittavṛtti-nirodha (restraining mental modifications). Instead, it represents the total surrender of body, senses (indriya), life-force, mind, intellect, ego, and all possessions toward Śrī Kṛṣṇa’s service. It is characterized by profound experiences of union and separation.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Vedanta (school of philosophy)
Indriya (इन्द्रिय) refers to the “faculties” (which a true Yogī is not concerned with), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Janaka says to Aṣṭavakra]: “In my unblemished nature there are no elements, no body, no faculties (indriya), no mind. [kva bhūtāni kva deho vā kvendriyāṇi kva vā manaḥ] There is no void and no anguish. For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Shaiva philosophy
Indriya (इन्द्रिय) refers to the “faculties (of sense and action)” (which evolved from Ahaṃkāra), according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—Accordingly, [commentary on the root text verse 3]: “[While quoting the Svāyambhuvasūtrasaṃgraha: From that [māyātattva evolved] time and kalā, passion, [impure] knowledge and [lower] matter, together with [the tattva of] guṇa. [Below these] from buddhi came ahaṃkāra [and from that in turn] the subtle elements and the faculties (indriya) [of sense and action]. From the subtle elements (tanmātra) [evolved] the gross elements. And He created all this in due order”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
In Buddhism
Theravada (major branch of Buddhism)
Faculties; mental factors. In the suttas the term can refer either to the six sense media (ayatana) or to the five mental factors of saddha (conviction), viriya (persistence), sati (mindfulness), samadhi (concentration), and panna (discernment); see bodhi pakkhiya dhamma.indriya means "controlling faculty";
Indriya (“faculties”); see also paccaya 16.
'faculties', is a name for 22, partly physical, partly mental, phenomena often treated in the Suttas as well as in the Abhidhamma. They are:
6 Bases (āyatana):
- 1. eye: cakkhu
- 2. ear: sota
- 3. nose: ghāna
- 4. tongue: jivhā
- 5. body: kāya
- 6. mind: mano
Sex (bhava):
- 7. femininity: itthi
- 8. masculinity: purisa
- 9. vitality: jīvita
5 Feelings (vedanā)
- 10. bodily pleasant feeling: sukha
- 11. bodily pain: dukkha
- 12. gladness: somanassa
- 13. sadness: domanassa
- 14. indifference: upekkhā
5 Spiritual Faculties (s. bala)
- 15. faith: saddhā
- 16. energy: viriya
- 17. mindfulness: sati
- 18. concentration: samādhi
- 19. wisdom: paññā
3 Supermundane Faculties
- 20. the assurance: 'I shall know what I did not yet know!': aññātañ-ñassāmīt' indriya
- 21. the faculty of highest knowledge: aññindriya
- 22. the faculty of him who knows: aññātāvindriya.
(1-5, 7-8) are physical; (9) is either physical or mental. All the rest are mental.
(14) (s. upekkhā) is here merely indifferent feeling (= adukkha-m-asukhā vedanā, i.e. 'neither pleasant nor unpleasant feeling') and not identical with that highly ethical state of equanimity (= tatramajjhattatā, i.e. 'keeping everywhere the middle', the equipoise of mind), also called upekkhā which belongs to the group of mental formations (sankhāra-kkhandha; s. Tab II).
(20) arises at the moment of entering the Sotāpatti-Path (sotāpatti-magga), (21) on reaching the Sotāpatti-Fruition (sotāpatti-phala), (22) at attaining the Arahat-Fruition (arahatta-phala). For the three last, s. ariya-puggala.
The faculties, excepting (7) and (8), form one of the 24 conditions (paccaya 16).
In Vibh. V all these faculties are treated in the above order, whereas S.XLVIII enumerates and explains them by way of the above indicated groups, leaving only 20-22 unexplained. See Vis XVI; Path 138ff.
For the 5 spiritual faculties (15-19), s. The Way of Wisdom (WHEEL 65/66).
Pali for 'controlling faculties';
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Mahayana (major branch of Buddhism)
1) Indriya (इन्द्रिय, “faculties”) or Pañcendriya refers to one of the seven classes of the thirty-seven auxiliaries to enlightenment (bodhipākṣika), according to the 2nd century Mahāprajñāpāramitāśāstra chapter XXXI.—Accordingly, “when a mind of dull knowledge (mṛdujñāna-citta) is acquired, there is “faculties” (indriya)”. Note: Śraddhā, vīrya, smṛti and prajñā are called faculties (indriya) when they are weak, called powers or strengths (bala) when they are strong.
2) Indriya (इन्द्रिय, “faculties”) refers to a set of “twenty-two faculties constituted by the organs”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter 38.
These twenty-two indriyas are constituted by the organs, the sensations or the faculties as follows:
- cakṣus (sight),
- śrotra (hearing),
- ghrāna (smell),
- jihvā (taste),
- kāya (touch),
- manas (mind),
- puruṣendriya (male organ),
- strīndriya (female organ),
- jīvitendriya (vital organ),
- sukha (sensation of pleasure),
- duḥkha (sensation of displeasure),
- saumanasya (sensation of satisfaction),
- daurmanasya (sensation of dissatisfaction),
- upekṣā (sensation of indifference),
- śraddhā (faculty of faith),
- vīrya (faculty of energy),
- smṛti (faculty of mindfulness),
- samādhi (faculty of concentration),
- prajñā (faculty of wisdom),
The three faculties of understanding the truths:
- anājñātamājñāsyāmi-indriya (the faculty signifying “I will understand [the holy truths] which I do not yet understand”).
- ājñā-indriya (the faulty of understanding assuring the understanding of these truths).
- ājñātāvī-indriya (the faculty belonging to the saint who has understood the truths).
Among so many others, why are these twenty-two Dharmas the only ones to be indriyas? The word indriya, derived from the root id or ind, is synonymous with great power (paramaiśvarya), with control (ādhipatya). The twenty-two Dharmas in question have the characteristic of being dominant in regard to the living being (sattva) in that which concerns: 1. his primary constitution (mauladravya), 2. his distinctiveness (vikalpa), 3. his duration (sthiti), 4. his moral defilement (saṃkleśa), 5. his purification (vyavadāna).
Indriya (इन्द्रिय) refers to the “abilities of perception”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Then, the Lord went on to speak these verses: ‘(67) They purify the abilities of perception (indriya) by meditation, and concentrate with one-pointed mind (ekāgramanas) by recollection (smṛti). Even though they are not dependent on anything, they still remains absorbed in sameness toward all beings (sarvajagat). [...]’”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
General definition (in Buddhism)
Indriya (इन्द्रिय, “faculty”).—Indriya is a comprehensive term. It means a controlling principle or a directive force, a faculty. The term has its bearing on philosophy, psychology and ethics in Buddhism.
There are twenty-two indriya-s which can be classified as physical, mental, spiritual and supramundane faculties.
- eye (cakṣu) [cakkhu],
- ear (śrotra) [sota],
- nose (ghrāṇa) [ghāna],
- tongue (jihvā) [jivhā],
- body-sensibility (kāya) [kāya],
- mind (manas) [mano],
- femininity (strī) [itthi],
- masculinity (puruṣa) [purisa],
- vitality (jīvita) [jīvita],
- bodily pleasant feeling (sukha) [sukha],
- bodily pain (duḥkha) [dukkha],
- joy (saumanasya) [somanassa],
- grief (daurmanasya) [domanassa],
- indifference (upekṣā) [upekkhā],
- faith (śraddhā) [saddhā],
- energy (vīrya) [viriya],
- mindfulness (smṛti) [sati],
- concentration (samādhi) [samādhi],
- wisdom (prajñā) [paññā],
- assurance ‘I shall come to know what I did not still know’; (ajñātamājñāsyāmīndriya) [aññātaññassāmītindriya],
- faculty of highest knowledge (ājñendriya) [aññindriya],
- faculty of one who knows (ājñātāvīndriya) [aññātāvindriya].
The first five indriyas constitute five faculties (pañca-indriyāṇi).
The first, second, third, fourth, fifth, seventh and eighth are physical faculties. The ninth is considered as either physical or mental. The remaining are mental faculties.
The last three are treated as supramundane faculties.
The term literally means "belonging to Indra," chief deity in the Rig Veda and lord of Tavatimsa heaven, hence connoting supremacy, dominance and control. In Buddhism, depending on the context, indriya traditionally refers to one of the following groups of faculties:
- the "Five Spiritual Faculties".
- five or six sensory faculties.
- 22 phenomenological faculties.
In Jainism
General definition (in Jainism)
Indriya (इन्द्रिय, “sense organs”).—What is meant by the sense organs (indriya)? An instrument to acquire knowledge by the soul is called sense organ. In other words sense organs are indicators of the soul.
Indriya (इन्द्रिय) refers to “(keen) senses”, according to Pūjyapāda’s Sarvārthasiddhi.—Accordingly, “[...] Even if human birth is attained, a good country, a good family, keen senses (indriya), health, etc. are more and more difficult of attainment. When all these are attained, if true faith is not acquired, human birth becomes useless like the face without vision. And even after attaining this rare true faith, if anyone is immersed in worldly pleasures, it is like burning sandal-wood paste for the sake of ash. [...]”.
Synonyms: Hṛṣīka, Akṣa, Viṣaya.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Indriya.—(IE 7-1-2; EI 5), five in number; ‘five’. Note: indriya is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Pali-English dictionary
indriya : (nt.) controlling principal; faculty; sense.
Indriya, (nt.) (Vedic indriya adj. only in meaning “belonging to Indra”; nt. strength, might (cp. inda), but in specific pāli sense “belonging to the ruler”, i.e. governing, ruling nt. governing, ruling or controlling principle) A. On term: Indriya is one of the most comprehensive & important categories of Buddhist psychological philosophy & ethics, meaning “controlling principle, directive force, élan, du/namis”, in the foll. applications: (a) with reference to sense-perceptibility “faculty, function”, often wrongly interpreted as “organ”; (b) w. ref. to objective aspects of form and matter “kind, characteristic, determinating principle, sign, mark” (cp. woman-hood, hood = Goth. haidus “kind, form”); (c) w. ref. to moods of sensation and (d) to moral powers or motives controlling action, “principle, controlling” force; (e) w. ref. to cognition & insight “category”. ‹-› Definitions of indriya among others at DhsA. 119; cp. Expositor 157; Dhs. trsl. LVII; Cpd. 228, 229. B. Classifications and groups of indriyāni. An exhaustive list comprises the indriyāni enumerated under A a-e, thus establishing a canonical scheme of 22 Controlling Powers (bāvīsati indriyāni), running thus at Vbh. 122 sq. (see trsl. at Cpd. 175, 176); and discussed in detail at Vism. 491 sq. (a. sensorial) (1) cakkh-undriya (“the eye which is a power”, Cpd. 228) the eye or (personal potentiality of) vision, (2) sot-indriya the ear or hearing, (3) ghān° nose or smell, (4) jivh° tongue or taste, (5) kāy° body-sensibility, (6) man°) mind; (b. material) (7) itth° female sex or femininity, (8) puris° male sex or masculinity, (9) jīvit° life or vitality; (c. sensational) (10) sukh° pleasure, (11) dukkh° pain, (12) somanasa° joy, (13) domanass° grief, (14) upekh° hedonic indifference (d. moral) (15) saddh° faith, (16) viriy° energy, (17) sat° mindfulness, (18) samādh° concentration, (19) paññ° reason; (e. cognitional) (20) anaññāta-ñassāmīt° the thought “I shall come to know the unknown”, (21) aññ° (= aññā) gnosis, (22) aññātā-v° one who knows.—Jīvitindriya (no. 9) is in some redactions placed before itth° (no. 7), e.g. at Ps. I, 7, 137.—From this list are detached several groups, mentioned frequently and in various connections, no. 6 manas (mano, man-indriya) wavering in its function, being either included under (a) or (more frequently) omitted, so that the first set (a) is marked off as pañc’indriyāni, the 6th being silently included (see below). This uncertainty regarding manas deserves to be noted. The foll. groups may be mentioned here viz 19 (nos. 1—19) at Ps. I, 137; 10 (pañca rūpīni & pañca arūpīni) at Nett 69; three groups of five (nos. 1~5, 10~14, 15~19) at D. III, 239, cp. 278; four (group d without paññā, i.e. nos. 15~18) at A. II, 141; three (saddh°, samādh°, paññ°, i.e. nos. 15, 18, 19) at A. I, 118 sq. Under aṭṭhavidhaṃ indriya-rūpaṃ (Cpd. 159) or rūpaṃ as indriyaṃ “form which is faculty” Dhs. 661 (cp. trsl. p. 204) are understood the 5 sensitives (nos. 1~5), the 2 séx-states (nos. 7, 8) and the vital force (no. 9), i.e. groups a & b of enumn. ; discussed & defined in detail at Dhs. 709~717, 971~973.—It is often to be guessed from the context only, which of the sets of 5 indriyāni (usually either group a or d) is meant. These detached groups are classed as below under C. f.—Note. This system of 22 indriyāni reflects a revised & more elaborate form of the 25 (or 23) categories of the Sāṅkhya philosophy, with its 10 elements, 10 indri, īni & the isolated position of manas.
C. Material in detail (grouped according to A a-e) (a) sensorial: (mentioned or referred to as set of 5 viz B. nos. 1~5): M. I, 295: S. III, 46 (pañcannaṃ °ānaṃ avak kanti), 225; IV, 168; A. II, 151 (as set of 6, viz. B. nos. 1—6): M. I, 9; S. IV, 176; V, 74, 205, 230; A. I, 113; II, 16, 39, 152; III, 99, 163, 387 sq.; V, 348. Specially referring to restraint & control of the senses in foll. phrases: in driyāni saṃvutāni S. II, 231, 271; IV, 112; pañcasu °esu saṃvuto Sn. 340 (= lakkhaṇato pana chaṭṭhaṃ pi vuttaṃ yeva hoti, i.e. the 6th as manas included, SnA 343); °esu susaṃvuta Th. 2, 196 (= mana-chaṭṭhesu i° suṭṭhu saṃvutā ThA. 168) indriyesu guttadvāra & guttadvāratā D. III, 107; S. II, 218; IV, 103, 112, 175; A. I, 25, 94, 113; II, 39; III, 70, 138, 173, 199, 449 sq.; IV, 25, 166; V, 134; It. 23, 24; Nd1 14; Vbh. 248, 360; DA. I, 182 (= manachaṭṭesu indriyesu pihita-dvāro hoti), i. vippasannāni S. II, 275; III, 2, 235; IV, 294; V, 301; A. I, 181; III, 380. °ānaṃ samatā (v. l. samatha) A. III, 375 sq. (see also f. below) °āni bhāvitāni Sn. 516 (= cakkh’ādīni cha i. SnA 426); Nd2 475 B8.—Various: S. I, 26 (rakkhati), 48 (°ûpasame rato); IV, 40, 140 (°sampanna); V, 216, 217 sq. (independent in function, mano as referee); Ps. I. 190 (man°); Vbh. 13 (rūpa), 341 (mud° & tikkh°) 384 (ahīn°).—(b) physical: (above B 7—9) all three: S. V, 204; Vism. 447; itthi° & purisa° A. IV, 57; Vbh. 122, 415 sq.; puris° A. III, 404; jīvit° Vbh. 123, 137; Vism. 230 (°upaccheda = maraṇa). See also under itthi, jīvita & purisa.—(c) sensational (above B 10—14): S. V, 207 sq. (see Cpd. 111 & cp. p. 15), 211 sq.; Vbh. 15, 71; Nett 88.—(d) moral (above B 15‹-› 19): S. III, 96, 153; IV, 36, 365 sq.; V, 193 sq. , 202, 219 (corresponding to pañcabalāni), 220 sq. (and amata), 223 sq. (their culture brings assurance of no rebirth), 227 sq. (paññā the chief one), 235, 237 (sevenfold fruit of), A. IV, 125 sq. , 203, 225; V, 56, 175; Ps. II, 49, 51 sq. , 86; Nd1 14; Nd2 628 (sat° + satibala); Kvu 589; Vbh. 341; Nett 15, 28, 47, 54. Often in standard combn. with satipaṭṭhāna, sammappadhāna. iddhipāda, indriya, bala, bojjhaṅga, magga (see Nd2 s. v. p. 263) D. II, 120; Vin. III, 93, Ps. II, 166 & passim. As set of 4 indriyāni (nos. 16‹-› 19) at Nett 83.—(e) cognitional (above B 20—22) D. III, 219 = S v. 204 (as peculiar to Arahantship); It. 53; Ps. I, 115; II, 30.—(f) collectively, either two or more of groups a-e, also var. peculiar uses: personal; esp. physical faculties. S. I, 61 (pākat°), 204 (id.); III, 207 (ākāsaṃ °āni saṅkamanti); IV, 294 (vipari-bhinnāni); A. III, 441 (°ānaṃ avekallatā). magic power A. IV, 264 sq. (okkhipati °āni). indriyānaṃ paripāko (moral or physical) over-ripeness of faculties S. II, 2, 42; A. V, 203; Nd2 252 (in def. of jarā); Vbh. 137. moral forces Vin. I, 183 (°ānaṃ samatā, + viriyānaṃ s. as sign of Arahant); II, 240 (pañc°). principle of life ekindriyaṃ jīvaṃ Vin. III, 156; Miln. 259. heart or seat of feeling in phrase °āni paricāreti to satisfy one’s heart PvA. 16, 58, 77. obligation, duty, vow in phrase °āni bhinditvā breaking one’s vow J. II, 274; IV, 190.
D. Unclassified material D I 77 (ahīn°); III 239 (domanass° & somanass°) M. I, 437 (vemattatā), 453 (id.); II, 11, 106; III, 296; S. III, 225; V, 209 (dukkh°, domanass°); A. I, 39, 42 sq. , 297; II, 38 (sant°), 149 sq.; III, 277, 282; Ps. I, 16, 21, 88, 180; II, 1 sq, 13, 84, 119, 132, 143, 145, 110, 223; Nd1 45 (°dhīra), 171 (°kusala), 341 (pucchā); Dhs. 58, 121, 528, 556 (dukkh°), 560, 644. 736; Nett 18 (sotāpannassa), 28 (°vavaṭṭhāna), 162 (lok’uttara); Vism. 350 (°vekallatā); Sdhp. 280, 342, 364, 371, 449, 473.
E. As adj. (-°) having one’s senses, mind or heart as such & such S. I, 138 (tikkh° & mud°); III, 93 (pākat°); V, 269 (id.); A. I, 70 (id) & passim (id.); A. I, 70 (saṃvut°) 266 (id.), 236 (gutt°); II, 6 (samāhit°); 8n 214 (susamāhit° his senses well-composed); PvA. 70 (pīṇit° joyful or gladdened of heart).
F. Some compounds: —gutta one who restrains & watches his senses S. I, 154; Dh. 375. —gutti keeping watch over the senses, self-restraint DhA. IV, 111. a paropariya, b paropariyatta & c paropariyatti (°ñāṇa) (knowledge of) what goes on in the senses and intentions of others a J. I, 78; b A. V, 34, 38; b Ps. I, 121 sq. , 133 sq.; II, 158, 175; b Vbh. 340, 342; c S. V, 205; c Nett 101. See remark under paropariya. —bhāvanā cultivation of the (five, see above Cd) moral qualities Vin. I, 294 (+ balabhāvanā); M. III, 298. —saṃvara restraint or subjugation of the senses D. II, 281; M. I, 269, 346; S. I, 54; A. III, 360; IV, 99; V, 113 sq. , 136, 206; Nd1 483; Nett 27, 121 sq; Vism. 20 sq. (Page 121)
1) indriya (ဣန္ဒြိယ) [(ti) (တိ)]—
[indriya+ṇa]
[ဣန္ဒြိယ+ဏ]
2) indriya (ဣန္ဒြိယ) [(na) (န)]—
[(1) inda+ṇiya．nīti,sutta．763．da drapru,nīti,sutta．86．(2) idi+ṇya．(3) īsa+ṇya=īsiya, nirutti indriyahu sonipphannapāṭipadikahuç issara ahoso anipphannapāṭipadikaso indriyasaddāhu maṇimañjū,2．258-nitea eiea]
[(၁) ဣန္ဒ+ဏိယ။နီတိ၊သုတ္တ။၇၆၃။ ဒကို ဒြပြု၊ နီတိ၊ သုတ္တ။၈၆။ (၂) ဣဒိ+ဏျ။ (၃) ဤသ+ဏျ=ဤသိယ၊ ထို့နောက် နိရုတ္တိနည်းဖြင့် ဣန္ဒြိယဟု ပြီးသောနိပ္ဖန္နပါဋိပဒိကပုဒ်ဟုလည်းကောင်း,ဣဿရ အနက်ကိုဟောသော အနိပ္ဖန္နပါဋိပဒိကဖြစ်သော ဣန္ဒြိယသဒ္ဒါဟုလည်းကောင်း မဏိမဉ္ဇူ၊၂။၂၅၈-၌ ဖွင့်၏]
[Pali to Burmese]
1) indriya—
(Burmese text): [(၁) ဣန္ဒ+ဏိယ။နီတိ၊သုတ္တ။၇၆၃။ ဒကို ဒြပြု၊ နီတိ၊ သုတ္တ။၈၆။ (၂) ဣဒိ+ဏျ။ (၃) ဤသ+ဏျ=ဤသိယ၊ ထို့နောက် နိရုတ္တိနည်းဖြင့် ဣန္ဒြိယဟု ပြီးသောနိပ္ဖန္နပါဋိပဒိကပုဒ်ဟုလည်းကောင်း,ဣဿရ အနက်ကိုဟောသော အနိပ္ဖန္နပါဋိပဒိကဖြစ်သော ဣန္ဒြိယသဒ္ဒါဟုလည်းကောင်း မဏိမဉ္ဇူ၊၂။၂၅၈-၌ ဖွင့်၏]
ဣန္ဒြေ။ (က) အစိုးရသောကံ(ဣန္ဒ)ကို-သိစေတတ်-သိကြောင်းဖြစ်-သော တရား။ (ခ) အစိုးရသောကံ(ဣန္ဒ)သည်-စီရင်-ဖြစ်စေ-အပ်သောတရား။ (ဂ) အစိုးရတော်မူသော မြတ်စွာဘုရား(ဣန္ဒ)သည် ဟောကြားအပ်သောတရား။ (ဃ) အစိုးရတော်မူသော မြတ်စွာဘုရား (ဣန္ဒ)သည် သိမြင်အပ်သောတရား။ (င) အစိုးရတော်မူသော မြတ်စွာဘုရား(ဣန္ဒ)သည် မှီဝဲအပ်-အာရုံပြုအပ်,ဖြစ်ပွါးစေအပ်-သောတရား။ (စ) အစိုးရသော-အကြီးအကဲဖြစ်သော-တရား။ (ဆ) အလွန်အကဲ အစိုးရသည် အဖြစ်ကို ပြုတတ်သောတရား။ (ဇ) အလွန်အကဲ အစိုးရသည်အဖြစ်ကို ပြုစေတတ်သော တရား။
(Auto-Translation): (1) Indra, Niti, Sutta. 763. The Dhamma that is understood, Niti, Sutta. 86. (2) Idani. (3) This (is) a lot of knowledge; after that, through the method of the Niruttis, it is also referred to as Indriya, which is said to be the Nippanapadhika Padhikapada, and it is a Dhamma that teaches the meaning of the Anuttara in the Indriya-saddha also, as explained in Manimanjusa, 2.258. Indra. (a) The dharma that can make one know that which is governed (Indra). (b) The dharma that leads to governance through judgement (Indra). (c) The dharma that is to be proclaimed by the supreme deity (Indra). (d) The dharma that is to be understood by the supreme deity (Indra). (e) The dharma that is to be relied on by the supreme deity (Indra), is essential and effective. (f) The dharma that is the governing of the great lord. (g) The highly enriching that can create the essence. (h) The highly enriching that can lead to creation.
2) indriya—
(Burmese text): ဣန္ဒြေနှင့်ပြည့်စုံသော၊ သတ္တဝါ။ ဣန္ဒြိယလောက-ကြည့်။
(Auto-Translation): The world is full of creatures and it is complete. Look at the Indian realm.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionary
indriya (इंद्रिय).—n S A sense, a faculty or power by which external objects are perceived: also an organ or a member, a natural instrument by or through which action is performed. Ten are enumerated, viz. tvagindriya, cakṣurindriya, śrōtrēndriya, rasanēndriya, ghrāṇēndriya. These are called jñānēndriya The five senses. vāgindriya, hastēndriya, pādēndriya, gudēndriya, upasthēndriya. These are called karmēndriya The organs and members of action. To these ten some add mana The mind. N.B. iṃ0 signifies, throughout these ten, both the percipient or sensitive principle inherent, and the organ or apparatus by or through which it manifests itself and acts. Another classification is into jñānēndriya. karmēndriya, antarindriya Organs of sense or perception, Organs of action, Internal organs. The first are Eye, ear, nose, tongue, skin: the second, Larynx or organ of speech, hand, foot, anus, parts of generation: the third mana, buddhi, citta, ahaṅkāra q. v. under antaḥkaraṇacatuṣṭaya. Some useful compounds are formed with this word; as indriyadamana, indriyanigraha, indriyaniyama Subduing or restraining the senses and affections; indriyapāṭava Sharpness or soundness of the senses and organs; indriyavaikalya Disorder or derangement of the senses or organs; indriyagōcara, indriyaviṣaya, indriyavaśa, indriyādhīna, indriya- jētā, indriyaniyāmaka, indriyanigrahī, indriyatarpaṇa, indriya- pōṣaṇa, indriyaśamana, indriyaśānti. 2 Membrum virile vel pudendum muliebre. krōdha asāvā indriyadamanīṃ || lōbha asāvā īśvara- bhajanīṃ || Let us have Anger, but--in subduing our senses and lusts: let us have Desire, but--in worshiping God. iṃ0 hātīṃ dharaṇēṃ To be greatly addicted to fornication or wenching.
indriya (इंद्रिय).—n A sense, a faculty or power by which external objects are perceiv- ed. An organ. Membrum virile, vel pudendum muliebre.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Indriya (इन्द्रिय).—a. Fit for or belonging to or agreeable to, Indra.
-yaḥ A friend or companion of Indra.
-yam [indra-gha; indreṇa durjayam; by P.V.2.93 indriyamindraliṅgamindradṛṣṭa mindrasṛṣṭamindrajuṣṭamindradattamiti vā]
1) Power, force, the quality which belongs to Indra.
2) An organ of sense, sense, or faculty of sense. (Indriyas are often compared to restive horses, which, if not properly checked, will lead one astray; cf. mā bhūvannapathavarāstavendriyāśvāḥ Kirātārjunīya 5.5). There are two kinds of Indriyas:(a) ज्ञानेन्द्रियाणि (jñānendriyāṇi) or बुद्धीन्द्रियाणि (buddhīndriyāṇi); श्रोत्रं त्वक्चक्षुणी जिह्वा नासिका चैव पञ्चमी (śrotraṃ tvakcakṣuṇī jihvā nāsikā caiva pañcamī) (also manaḥ according to some); and (b) कर्मेन्द्रियाणिः -पायूपस्थं हस्तपादं वाक् चैव दशमी स्मृता (karmendriyāṇiḥ -pāyūpasthaṃ hastapādaṃ vāk caiva daśamī smṛtā) Manusmṛti 2.9. Ms. further adds एकादशं मनो ज्ञेयं स्वगुणेनोभयात्मकम् । यस्मिञ् जिते जितावेतौ भवतः पञ्चकौ गणौ (ekādaśaṃ mano jñeyaṃ svaguṇenobhayātmakam | yasmiñ jite jitāvetau bhavataḥ pañcakau gaṇau) || In the Vedanta मनः, बुद्धि, अहंकार (manaḥ, buddhi, ahaṃkāra) and चित्त (citta) are said to be the four internal organs, the total number of organs being, therefore, 14, each presided over by its own ruler or नियन्तृ (niyantṛ). In Nyāya each organ is connected with its own peculiar element; the eye, ear, tongue, nose, and skin being connected respectively with Light or fire, Ether, Water, Earth and Air.
3) Bodily or virile power, power of the sense.
4) Semen; गणिकान्नमथेन्द्रियम् (gaṇikānnamathendriyam) Mahābhārata (Bombay) 12.36.28.
5) Symbolical expression for the number '5'.
Indriya (इन्द्रिय).—(1) nt. (Pali also uses the word of this group, see [Pali Text Society’s Pali-English Dictionary] s.v., B, Nos. 15—19), one of the five moral faculties (śraddhā, vīrya, smṛti, samādhi, prajñā), to which correspond five powers (bala) with the same names: listed Mahāvyutpatti 976—981; Asaṅga (Mahāyāna-sūtrālaṃkāra) xviii.55 (and compare xi.12, Transl. 106, n. 10); Dharmasaṃgraha 47; each treated as a dharmāloka- mukha, Lalitavistara 33.17—20; mentioned, with balas, but not listed, Saddharmapuṇḍarīka 47.2; 80.1; (2) a high number, Gaṇḍavyūha 106.3 sattven- driyasya.
Indriya (इन्द्रिय).—n.
(-yaṃ) 1. An organ of sense divided into three classes, Jananendriyas, Karmendriyas, and Antarindriyas, or organs of perception and action, and the internal organs; the first are the eye, ear, nose, tongue, and skin; the second, the organ of speech or larynx, hand, foot, anus, and parts of generation; the last are, Manas the mind or organ of thought; Buddhi the organ of apprihension; Ahankara the organ of selfishness; and Chitta the heart or organ of feeling. 2. Semen virile. mfn.
(-yaḥ-yā-yaṃ) Done, seen, given, &c. by Indra. E. indra the soul or self, and iyac affix, deriv. irr. what is with difficulty restrained by the soul, or indra the deity, and gha aff.
Indriya (इन्द्रिय).—i. e. indra + iya, n. 1. Power,
Indriya (इन्द्रिय).—[adjective] belonging or agreeable to Indra. [masculine] a friend of Indra.
— [neuter] Indra's chief quality i.e. strength, might; used also of man’s powers, [especially] a sense or organ of sense, also the virile power, concr, semen.
1) Indriya (इन्द्रिय):—[from indra] mfn. fit for or belonging to or agreeable to Indra, [Ṛg-veda; Atharva-veda; Vājasaneyi-saṃhitā]
2) [v.s. ...] m. a companion of Indra (?), [Ṛg-veda i, 107, 2; Atharva-veda xix, 27, 1]
3) [v.s. ...] n. power, force, the quality which belongs especially to the mighty Indra, [Ṛg-veda; Atharva-veda; Vājasaneyi-saṃhitā; Taittirīya-saṃhitā; Aitareya-brāhmaṇa; Śatapatha-brāhmaṇa]
4) [v.s. ...] exhibition of power, powerful act, [Ṛg-veda; Vājasaneyi-saṃhitā]
5) [v.s. ...] bodily power, power of the senses
6) [v.s. ...] virile power, [Atharva-veda; Vājasaneyi-saṃhitā; Śatapatha-brāhmaṇa]
7) [v.s. ...] semen virile, [Vājasaneyi-saṃhitā; Kātyāyana-śrauta-sūtra; Mahābhārata] etc.
8) [v.s. ...] faculty of sense, sense, organ of sense, [Atharva-veda; Suśruta; Manu-smṛti; Raghuvaṃśa; Kirātārjunīya etc.]
9) [v.s. ...] the number five as symbolical of the five senses. (In addition to the five organs of perception, buddhīndriyāṇi or jñānendriyāṇi, id est. eye, ear, nose, tongue, and skin, the Hindūs enumerate five organs of action, karmendriyāṇi id est. larynx, hand, foot, anus, and parts of generation; between these ten organs and the soul or ātman stands manas or mind, considered as an eleventh organ; in the Vedānta, manas, buddhi, ahaṃkāra, and citta form the four inner or internal organs, antar-indriyāṇi, so that according to this reckoning the organs are fourteen in number, each being presided over by its own ruler or niyantṛ; thus, the eye by the Sun, the ear by the Quarters of the world, the nose by the two Aśvins, the tongue by Pracetas, the skin by the Wind, the voice by Fire, the hand by Indra, the foot by Viṣṇu, the anus by Mitra, the parts of generation by Prajāpati, manas by the Moon, buddhi by Brahman, ahaṃkāra by Śiva, citta by Viṣṇu as Acyuta; in the Nyāya philosophy each organ is connected with its own peculiar element, the nose with the Earth, the tongue with Water, the eye with Light or Fire, the skin with Air, the ear with Ether; the Jainas divide the whole creation into five sections, according to the number of organs attributed to each being.)
Indriya (इन्द्रिय):—(yaṃ) 1. n. An organ of sense.
Indriya (इन्द्रिय):—
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Indriya (इन्द्रिय):—
3) c) β) śreṣṭha so v. a. das Auge [Spr. 4195.] — γ) Bez. der Zahl fünf [Varāhamihira’s Bṛhajjātaka S. 77, 23.] — d) indrasyendriyam Name eines Sāman [Weber’s Indische Studien.3,213,a.]
Indriya (इन्द्रिय):——
1) Adj. dem Indra gehörig , — angemessen , — ähnlich , — lieb. —
2) m. ein Genosse Indra's. —
3) n. — a) ein ausserordentliches Vermögen wie das Indra’s , potentia , Uebergewalt. — b) Sg. und Pl. Aeusserung des Vermögens , Kraftthat , gewaltige Erscheinung. — c) Sg. und Pl. körperliches Vermögen , Sinnesvermögen , sinnliche Kraft. Häufig in Verbindung mit vīrya. — d) Sinn , Organ (sowohl ein aufnehmendes , buddhīndriya , als auch ein verrichtendes , karmendriya). Nicht selten wird auch manas hinzugezählt. — e) Bez. der Zahl fünf. — f) Männlicher Same [Mahābhārata 12,228,45.] — g) * = dhana — h) * = pramāṇa [Kullūka] zu [Mānavadharmaśāstra. 9,18.] — i) indrasyendriyam Name eines Sāman.
Indriya (इन्द्रिय) in the Sanskrit language is related to the Prakrit word: Iṃdiya.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Iṃdriya (इंद्रिय) [Also spelled indriy]:—(nf) sense, an organ of sense or action; the generative organ; ~[gata] sensual, sensuous; ~[gocara] perceptible; capable of being ascertained through the senses; ~[jita] lit. a master of the senses—one who is in full control of his senses; -[jñāna] knowledge acquired through the senses; -[nigraha] self-control; control over one’s sensual pleasures or appetites; ~[lolupa] one who is subserviant to sensual pleasures and appetites; -[sukha] sensual pleasure; •[vāda] sensualism; [indriyoṃ ko basa meṃ karanā] to restrain one’s sensual impulses, to attain self-control.
...
Kannada-English dictionary
Iṃdriya (ಇಂದ್ರಿಯ):—
1) [adjective] pertaining to Indra, the lord of gods.
2) [adjective] fit or appropriate for Indra, the lord of gods.
3) [adjective] of or pertaining to the senses (as distinguished from the intellect or spirit; sensual; bodily.
4) [adjective] connected or preoccupied with bodily or sexual pleasures; voluptuous.
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Iṃdriya (ಇಂದ್ರಿಯ):—
1) [noun] in animals, a part composed of specialized tissues and adapted to the performance of a specific function or functions; a (sense) organ.
2) [noun] the thick, whitish fluid secreted by the male reproductive organs and containing the spermatozoa; semen.
3) [noun] active physical or mental force or strength; vitality; vigour; masculinity.
4) [noun] a symbol for the number five.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Indriya (इन्द्रिय):—adj. fit for Indra; belonging/agreeable to Indra; n. 1. power; force; the quality which belongs to Indra; 2. an organ of sense; sound/faculty of sense; 3. bodily/virile power; power of the sense; 4. genitals; 5. symbolical expression;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches (+0): The, The, Indriya, Te, Na.
Starts with (+24): Indriya bheda, Indriya Jataka, Indriya Paccaya, Indriya Rupa, Indriya Samatta, Indriya Samvara Sila, Indriya Sutta, Indriya-dhamma, Indriyaasamvara, Indriyabaddha, Indriyabala, Indriyabalavemattanana, Indriyabhavana, Indriyabhumi, Indriyabodhana, Indriyabodhin, Indriyabuddhi, Indriyacariya, Indriyadama, Indriyadamana.
Full-text (+673): Atindriya, Pancendriya, Jnanendriya, Shrotrendriya, Jitendriya, Karmendriya, Indriyartha, Nirindriya, Indriyagrama, Vikalendriya, Anindriya, Jivitindriya, Buddhindriya, Ghranendriya, Rasanendriya, Dvindriya, Indriyanigraha, Antarindriya, Samyatendriya, Cakshurindriya.
Relevant text
Search found 235 books and stories containing Indriya, Imdriya, Iṃdriya, Indriya-na, Indriya-ṇa, The indriyas; (plurals include: Indriyas, Imdriyas, Iṃdriyas, nas, ṇas, The indriyases). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
International Research Journal of Ayurveda and Yoga
Physiological importance of Dincharya as preventive approach towards Indriya... < [Vol. 6 No. 6: Jun (2023)]
Critical analysis of the Concept of Hitayu < [Vol. 8 No. 1: Jan (2025)]
Role of Ayurveda in the Management of Manas Roga (Mental Disorders): A Review < [Vol. 4 No. 1: Jan (2021)]
Journal of Ayurveda and Integrated Medical Sciences
Significance of Buddhi in Ayurveda as well as Modern Aspects < [Vol. 7 No. 11 (2022)]
The concept of Indriya Pradoshaja Vikara < [Vol. 5 No. 03 (2020)]
Critical analysis on physiological understanding of Indriya < [Vol. 6 No. 01 (2021)]
International Ayurvedic Medical Journal
Importance of doshas for regulation of indriya for maintaining health: a critical review < [2022, Issue 1, January]
Manasa: the interconnecting center for knowledge < [2022, Issue 2, February]
Nidra and nidranasha – an ayurvedic critical review < [2017, Issue VIII August,]
World Journal of Pharmaceutical Research
Concept of swapna and its process in ayurveda prospective < [2019: Volume 8, August issue 9]
A review on dnyanendriya (sense organs) w.s.r. sparshanendriya in kriya sharir < [2023: Volume 12, June issue 9]
Ayurvedic concept of mana - a review article < [2022: Volume 11, Septmber issue 12]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Note (2): The Twenty-two Faculties (indriya) < [Part 3 - The three faculties of understanding]
I. The three faculties of understanding according to the Abhidharma < [Part 3 - The three faculties of understanding]
E.4. The Five Faculties (pañcendriya) < [Abhidharma auxiliaries (E): Detailed study of the auxiliaries]
Contribution of Vachaspati-Mishra to Nyaya Philosophy (by Champak Kalita)
Part 3.2 - Prameya or Object of Right Knowledge < [Chapter 2 - The Categories]
Part 7 - Sāṃkhya-Yoga view on the Theory of Causation < [Chapter 4 - The Theory of Cause and Effect]
Part 4 - Vaiśeṣika categories included in Nyāya categories < [Chapter 2 - The Categories]