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

 इि यं इ लगं इ दृ ं इ सृ ं इ जु ं इ द ं इित वा |
(पा. सू. 5/2/96)

Etymology –
 इ न
े ई रे नसृ ं इ न
े जु ं वा इ या थषु इ श दात िनपातनात ानकमसाधनिमित |
( श दक प मु )
 इ इित ए यवान |

 उभयम येतद (बुि ि यं कमि यं च) इ ा मिच ह वात् इि यमु यते |

ानसाधनािन ानेि यािण, कमसाधनािन कमि यािण |
आ मनो ान या तर साधकतािमि यं |
(सां.त.कौ.26)

 इन इित िवषयाणां नाम तान इनः िवषयान् व तीित इि यािण |

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

• इ य यगा मनो लगमनुमापकं तेन दृ ं मम च ुमम ोतिम येवमिभमतं, इ ण े ई रे ण

सृ ं णीतम् वा इ यथ|
• 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 –

• इ य आ मनो लगमनुमापकं इ ण े ई रे ण सृ ,ं इ ण
े आ मना मम च ु, मम ोतं
इ या द मेण, ातं, इ ण
े जु ं वा, इ यादयथषु िनपातनात् धञ ान कम साधनिमित|
(श दक प म
ु )

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.

 सेि यं चेतनं ं िन रि यमचेतनं | ( च.सू. 1)

• Indriyas are the basic component or instruments in differentiating the living

and non-living matters.

 पु ष य िवषय ानाथ कमाथ वा साधनीभूत शरीर भाव िवशेषः अवयव िवशेषो वा

इि या | ( 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.
 एकै कािधक यु ािन खा दनािमि यािण तु |
प कमानुमय े ािन ये यो बुि ः 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 –

 उ पि ; (गभकाल) पोषण (तदन तरं ) तथा कफर वािहनां ोतसां महाभुतानां च

सादाद् इि यािण | अ.सं.शा.5)
 तथा कफर वहािन यािन ोतोिस तेषां महाभूताना च आि मयाि ना
पाकप रणामात् सादा ुरा दिन इि यािण भवि त |
(इ दु)
• 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 सवि यािण सवागावयवा यौगप ेनािभिनवत ते ||
(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
• पाद
Rasa – Jala
• ाण (Nose),
• रसना (Tongue), • पायू Gandha - Prithivi
• उप थ
• 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 –

इि येणेि याथतु वं वंगृ ाितमानवः |

िनयतंतु ययोनी वा ा येना यिमिति थती: || 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 इि यािण इि य ाणवलािन च ोतांिस सुयिमव गभ यः संि तािन | 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.

 िशर थ ुरा दि यतपणात् तपकः | अ.सं.सू. 12/17

 िशरः सं थोऽ तपणात् तपकः | अ. . सू. 12/17
 िशर थः ेह संतपणािधकृ त त व दि याणामा मवीयणानु हं करोित | सु.सू. 21/14
 इि याणां ो ं वक् च ुः िज वा ाणानामनु हं करोित वकाय साम य जनयित |
ड हण
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 - च ु (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 प ेि यािण, प ेि य ािण, प ेि यािध ानािन, प ेि याथा, प ेि यबु यो भवि त,
इ यु िमि यािधकारे || च.सू. 8/3

Indriya

 त च ुः ो ं ाणंरसनं पशनिमितप ेि यािण || Cha.su. 8/8

 ृणो यनेन – Responsible for the perception of sound

 िज यनेन - Responsible for the perception of smell
 र यतेऽनेनेितरसनम् - Responsible for the perception of taste
 पृ य यनेनेित पशनम् - Responsible for the perception of Touch
 चे े पं काशयितबु येतेऽनेनेितवाच ु - Responsible for the perception of Vision

• च ुः धानंसवषाि याणांिवदुबुधाः |
Most Important Indriya out of all the Gyanendriya is the one which is responsible for perception of vision
viz. Chakshurendriya.

• त ैकं पशनिमि याणािमि य ापकं , चेतः-समवािय, पशन ा े ापकमिपचचेतः;

त मा सवि याणां ापक पशकृ तोयोभाविवशेषः,
सोऽयमनुपशया प िवधि िवधिवक पोभव यसा येि याथसंयोगः; सा याथ युपशयाथः ||
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 –

• प ेि य ािण-खंवायु य ितरापोभू रित || 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.

 आ त र ाः-श दःश देि यंसवि छ समूहोिविव ताच;

 वाय ा तु- पशः पशि यंसवचे ासमूहःसवशरीर प दनंलघुताच;

 तैजसा तु- पं पेि यंवणःस तापो ािज णुतापि रमष तै यंशौयच;

 आ या तु-रसोरसनेि यंसव वसमूहोगु ताशै यं ेहोरे त ;

 पा थवा तु-ग धोग धेि यंसवमूतसमूहोगु ताचेित ||

Su.sha. 1/19
 Indriya Adhisthana

 प ेि यािध ानािन-अि णीकण नािसके िज वा व चेित || 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

प ेि याथाः-श द पश परसग धाः || 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.

इि येणेि याथतु वं वंगृ ाितमानवः |

िनयतंतु ययोिन वा ा येना यिमिति थितः || Su.Sha.1/15
Indriya Buddhi

 प ेि यबु यः-च ुबु या दकाः; ताःपुन रि येि याथस वा मसि कषजाः, िणका,
िन याि मका , इ येत प प कम् || Cha. Su.8/12

 याय दि यमाि यज तोबुि ः वतते |

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 –

 आ मा मनसः संयु यते, मन इि येण, इि य अथन तत् ानम् | तकसं ह

 इि येणेि याथ िहसमन के नगृ ते |

क यतेमनसातू वगुणतोदोषतोऽथवा ||
जायतेिवषयेत याबुि न याि मका |
व यिततयाव ुं कतुवाबुि पूवकम् || 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 श दबुि
Ears Sound Auditory
Center in
Brain
2 पशनं वायु (वायू) वक् पश पशबुि
Tactile Skin Touch Center for
tactile
sensation
3 च ु योित (तेज) ने प पबुि
Vision Eyes Shape Visual center
in Brain

4 रसना आप (जल) िज वा रस रसबुि

Taste Tounge Taste Center for
gustatory
Sense
5 ाण भू (पृ वी) नािसका गध ग धबुि
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 –

पलंभुवोऽि तोर ं वाता कृ णंिसतंजलात् |

आकाशाद ुमागा जाय तेबु बुदे || 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 –

• त यख वेव वृ यशु शोिणत यािभप यमान य ीर येवस तािनकाःस वचोभवि त | सु.शा. 4/4

• Object – Sparsha (Touch)

• Sparsha buddhi

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

Acharya Charaka –

शरीरे ष वचः; त था-उदकधरा व बा ा, ि तीया वसृ धरा, तृतीयािस म कलासस भवािध ाना,
चतुथ द कू ु स भवािध ाना, प मी वलजीिव िधस भवािध ाना,
ष ीतुय यांिछ ायांता य य धइवचतमः िवशितयांचा यिध ाया ं िषजाय तेपवसुकृ णर ािन थूलमूला
िनदुि क यतमािनच; इितष वचः| च. शा. 7/4

Acharya Sushruta –

तासां थमाऽवभािसनीनाम, यासवा वणानवभासयितप िवधांचछायां काशयित,

सा ीहेर ादशभाग माणा, िस मप क टकािध ाना; ि तीयालोिहतानाम, षोडशभाग माणा,
ितलकालक य छ गािध ाना; तृतीया ेतानाम, ादशभाग माणा, चमदलाजग लीमषकािध ाना;
चतुथ ता ानामा भाग माणा, िविवध कलासकु ािध ाना; प मीवे दनीनामप भाग माणा,
कु िवसपािध ाना; ष ीरोिहणीनाम ीिह माणा, यप यबुद ीपदगलग डािध ाना;
स मीमांसधरानाम ीिह य माणा, भग दरिव यश ऽिध ाना | सु.शा. 4/4
 Chhaya and Prabha –
खादीनांप प ानांछायािविवधल णाः|
नाभसीिनमलानीलास ह े ास भेवच|| च. ई.7/10

या ैजसी भासवासातुस िवधा मृता |

र ापीतािसता यावाह रतापा डु राऽिसता ||
तासांयाः यु वकािस यःि धा िवपुला याः |
ताःशुभा मिलनाःसि ा ाशुभोदयाः ||
वणमा ामित छायाभा तुवण कािशनी |
आस ाल यते छायाभाः कृ ा काशते || 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 –

ह तौ पादौ गुदोप थं वािगि यमथािप च |

कमि यािण प ैव ......| च.शा. 1/25

वा पािणपादपायूप थािन कमि या या : | 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
कमि याणांयथास यंवचनादानान दिवसगिवहरणािन || सु.शा. 1/8
कमि यािणप ैवपादौगमनकमिण ||
पायूप थंिवसगाथह तौ हणधारणे |
िज वावािगि यंवा चस या योित तमोऽनृता|| 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 –

वाचोऽि ः, ह तयो र ः, पादयो व णुः, पायो म ः, जापित प थ येित || 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
 म यते ायते बु यतेऽनेनेित मनः - श दक प म ू
 म यतेऽनेनेमन – करणेअसुन - वाच प यम्
It is the object responsible for knowing anything or gaining knowledge.
Definition –
• स वत ेितस वमु यतेमनः| त छरीर यत कमा मसंयोगात्| च.िव. 8/119

• सुखादी उपलि ध साधनम् मनः त ित आ मिनय वात् अन त परमाणू पं च िन यं च |

तक सं ह
• अतीि यंपुनमनःस वस कं , ‘चेतः’ इ या रे के, तदथा मस पदाय चे च
ं े ा ययभूतिमि याणाम् ||
च. सू. 8/4

• म यते अवबु यते ायते अनेन इित मनः | श दक प म

ू
• 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:-

िच म् चेतस् दम् त् मानसम् | अमरकोश

िचत- िच िमित िचित सं ाने |
• Chitta – This shows sense of being alive.

चेतस् – ानवत् चेतित सं ानीते 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 –
• उभया मक मनः सु.शा. ¼

• खादी या मामनःकालो दश स हः |
सेि यंचेतनं ,ं िन रि यमचेतनम् || च. सु. 1/48

• मनोमनोथ बुि रा माचे य या म गुणस हःशुभाशुभ वृि िनवृि हेतु ,

ाि तंचकम; यदु यते येित|| 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.
 अचेतनं याव मन ेतियतापरः |
यु यमनसात यिन द य तेिवभोः याः ||
चेतनावा यत ा माततःकतािन यते |
न वा मनः यावदिपनो यते || 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.
अतीि यंपुनमनःस वस कं , ‘चेतः’ इ या रे के, तदथा मस पदाय चे च ं े ा ययभूतिमि याणाम्
|| 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-
 अतीि यंपुनमनःस वस कं , ‘चेतः’ इ या रे के, तदथा मस पदाय चे च
ं े ा ययभूतिमि याणाम्
|| च.सू. 8/4

 अतीि य :- इि याित ा तिमि याितरी ं वा | ितिनयतिवषयकाणीि यािण |

 अतीि यं तु मनः सवाथैर वयात् त ोगेन प ेि याणामथ वृ े: बुि कमि योभय वा इित |
अतीि यिम यित ा तेि य व पम् ..|
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 –

 षड गम गंिव ानिमि या यथप कम् |

आ माचसगुण ेति यंच दसंि तम् || cha. Su. 30/4

 दयंचेतना थानमु ं सु ुत ! देिहनाम् |

तमोिभभूतेत म तुिन ािवशितदेिहनम् ||Su.su. 4/33

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

…………………- ाणोऽ मूधगः|

उरःक ठचरोबुि दयेि यिच धृक्|| 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 सवबुि नां िच ं संि तम् |

याणां चेतरासा च िच म् सव यकारणम् || भेलसंिहता

 िशर ता वा तगतं सवि यपरं 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 –
अणु वमथचैक वं ौगुणौमनसः मृतौ || cha. Shaa. 1/19
युगप ानानु पि मनसो िल गम् | 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.

वाथि याथस क प िभचरणा ानेकमेकि म पु षेस वं, रज तमःस वगुणयोगा ; नचानेक वं,
न ेकं ेककालमनेकेषु वतते ; त मा ैककालासवि य वृि ः||
य गुणंचाभी णंपु षमनुवततेस वंत स वमेवोप दशि तमुनयोबा यानुशयात् || च. सू. 8/5,6
• नानािवधािनखलुस वािन, तािनसवा येकपु षेभवि त, नचभव येककालम्, एकं तु ायोवृ याऽऽह ||
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) –

परापर वे सं या ा: पंच वेग मानसे | श तपाद

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.
स व रज तम ेित 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 पुन ो 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-
ल णंमनसो ान याभावोभाव एव च |
सित ा मेि याथानांसि कषनवतते||
वैवृ या मनसो ानंसाि या वतते|
अणु वमथचैक वं ौगुणौमनसः मृतौ || 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
िच यं िवचायमू ं च येयं संक पमेव च |
य किचत् मनसो ेयं तत् सव थसं कम् || 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
इि यािभ ह: कम मनस: व य िन ह: |
ऊहो िवचार ततः परं बुि : वतते || च.शा. 1/21

यदा तु मनिस ला ते कमा मानः क माि वता: |

िवषये यो िनवत ते 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.

मनःपुरःसरािणि याथ हणसमथा िन भवि त | 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 स वं – शु ,ं राजसं, तामसिमित | त शु मदोषमा यातं क याणांश वात्,
राजसं सदोषमा यातं रोषांश वात्, तामसमिप सदोषमा यातं मोहांश वात् || च.शा. 4/36

त स वब लमाकाशं, रजोब लो वायुः स वरजोब लोऽि : स वतमोब लो आपः,

तमोब ला पृिथवीित | सु.शा. 1/20

स वं काशकं िवि द रज ािप वतकम् |

तमो िनयामकं ो म यो य………………..

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.
 स वमु यते मनः | त छरीर यत कमा मसंयोगात् | ति िवधंबलभेदन
े – वरं , म यमं,
अवरं चेित | 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.
त वरस वाः स वासारा वेसारे षुप द ा:, व पशरीरा िप तेिनजाग तुिनिम तासु
महित व िपपीडा व था दृ य तेस वगुण वैशे यात् | 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.

 मृितम तोभि म तः कृ त ा: ा ा: शुचयोमहो साहा द ा धीराः;

समरिव ा तयोिधन य िवषादाः सुव वि थतगित – ग भीरबुि चे ा: क याणिभिनवेिशन
स वसाराः | 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.

 म यस वा वपराना म युपिनधाय सं त भय या मना मानं परै वाऽिप सं तं य ते;

हीनस वा तु ना मनानािप परै ः स वबलं ि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.

मनस तु य िप िन य वेनं व पो यं, तथािप त येि य देशगमनाथ ोतोऽ येव | त मनः

भृतीनामतीि याणां कृ मेव शरीरं ोतो प व यित | च. िव. 5/3 च पािण

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 य िप थनो ािन तथािप मनसः के वलं चेतनावचछरीर
अयनभूतं इ यिभधाना सव शरीर ोतांिस गृ ते, िवशेषेण तु ाि त वा मन तेदाि ता दश धम यो
मनोवहा: अिभिधय ते | च पािण
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.
सं ावहनाडी श दनिशराधमनी ोतसां हणिम या यत तैमिन इि योदेशे ि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.

 सं ावहािनित सं ाहेतुमनोहकािन | च.सू. 24/25 – च पािण

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.

 ोतां यिध ाय मनोवहािन मोहय याशु नर य चेतः | च. िच. 9/5

 मनोवहानां पूण वाद् दोषेरित बलैि िभ: |

ोतसां दा णान् व ान् काले प यित दा ण | 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–

इि यािण परा या इि ये यः परं मनः |

मन तु पर बुि य बु ःे परत तु 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