Jnanendriya

Jnanendriya

ज्ञानेन्द्रिय, jñānendriya

The term consists of two words: jñāna means "knowledge" and indriya — "sense, organ of sense, ability to sense". That is, it is a sense through which the inner self receives knowledge about the world around it.

Usually the term "jnanendriya" is used in the plural and means the five abilities of perception or cognition of the world:

• hearing (śravaṇa),
• touch (sparśa),
• sight (darśana),
• the ability to taste (rāsana),
• the sense of smell (ghrāṇa).

These five senses of cognition are represented by certain organs of the physical body, through which they function and contact with one or another class of objects in the external world:

• ears (śrotra),
• skin (tvak),
• eyes (cakṣu),
• tongue (jihvā),
• nose (nāsikā).

All objects of the world that we perceive through jnanendriyas can be perceived by them through tanmatras — subtle elements that characterize the general properties of objects. These tanmatras are:

• sound (śabda),
• touch (sparśa),
• shape (rūpa),
• taste (rāsa),
• smell (gandha).

The tanmatras, like jnanendriyas, are associated with mahabhutas. Our ability to hear and the sound itself is associated with the element of space (akasha), the ability to touch and what we feel with our skin — with the element of air (vayu), the ability to see and the forms that we see with our eyes — with the element of fire (agni), the feeling of taste and taste itself — with the element of water (jala), sense of smell and odors — with the element of earth (prithvi).

We are arranged in such a way that in our habitual life we naturally feel and comprehend this world based on the sensually perceived properties of the objects of our experience: sounds, smells, shapes, tastes, tactile sensations. Thus, sensory experience is the primary source of our knowledge of the nature of this world, which consists of five elements.

Jnanendriyas together with the organs of action, karmendriyas, are part of the perceiving power of manas. Manas receives information from senses, processes and interprets it, forms ideas about the surrounding world. According to Sankhya system, the organs of cognition and action developed precisely from manas under influence of sattva-guna (or rajas, according to another view).

On the one hand, due to the constant activity of jnanendriyas, manas (mind) is restless, sensory experience generates thousands of thoughts. But, on the other hand, it is manas that helps to control our sensory abilities, in the scriptures it is called the "lord of the senses":

indriyāṇāṃ mano nātho manonāthastu mārutaḥ ।
mārutasya layo nāthaḥ sa layo nādamāśritaḥ ॥ 29 ॥

Manas is the lord of the senses, breath (prana) is the lord of mind,
laya (dissolution) dominates the breath, this laya is the basis of nada.

[Hatha Yoga pradipika, 4.29.]

There are many methods for controlling feelings (indriyas) in yoga. In hatha-yoga, the control of feelings is achieved through pranayama: through breathing, we act on prana, and since prana and mind are interconnected, the mind also comes into balance — it becomes easier for us to control feelings. In laya-yoga practices, it is proposed to immerse the mind in sound (nada) or emptiness, as a result of which it dissolves and dependence on sensory perception is eliminated:

makarandaṃ pibanbhṛṅgī gandhaṃ nāpekṣate yathā |
nādāsaktaṃ tathā cittaṃ viṣayānnahi kāṅkṣate || 90 || 

Just like a bee drinking sweet nectar does not worry about the fragrance, so the mind
absorbed in nada does not strive for sense objects.

[Hatha Yoga pradipika, 4.90 ]

"Vijnana-bhairava tantra" and "Bhagavad Gita" advise sacrificing the mind along with the senses and sense objects into the fire of consciousness (the fire of emptiness). This is called a genuine homa (fire sacrifice).

Understanding the nature of jnanendriyas is important in yogic sadhana, since the distraction of indriyas from their objects of perception is a necessary condition for attaining pratyahara, which precedes dharana, dhyana and deeper yogic states

indriyārtharyadā mukto bāhyajñānaṃ na jāyate |
bāhyajñāne vinaṣṭe ca tataḥ sarvasamo bhavet || 35 || 

When [a yogi] is freed from objects of sense organs (indriyartha),
he does not perceive external reality.
When there is no perception of external reality, he is completely at peace (sarvasama).

[“Amanaska-yoga”, 1.35]

ranaṣṭa-śvāsa-niśvāsaḥ pradhvasta-viṣaya-grahaḥ ।
niśceṣṭo nirvikāraśca layo jayati yoginām ॥ 31॥ 

[When] inhalation and exhalation are halted, perception of sense objects is shut down,
[the mind] is immobile and unshakable, [then] the yogi attains laya.

[“Hatha-yoga pradipika”, 4.31]

It should also be noted that with the realization of the true state of yoga (and establishment in it), a transformation occurs – the body and its elements, such as indriyas, manas, ahamkara, buddhi are spiritualized, yogi’s pure consciousness is present in them, and feelings, ego, etc. being active, no longer disturb the chitta, consciousness.