४० चत्वार िं शदशकः - प्रार्थना

40 chatvaarimshadashakah' - praarthanaa
Dasakam 40 Prarthanaa-Prayer.(These are prayers addressed to the
Goddess by the poet)

आद्येति तिद्येति च कथ्यिे या

या चोदयेद्बुद्धिमुपासकस्य ।
ध्यायातम िामेि सदाऽतप सिव -
चैिन्यरूपाां भिमोचन ां त्वाम् ॥ ४०-१॥
aadyeti vidyeti cha kathyate yaa
yaa chodayedbuddhimupaasakasya .
dhyaayaami taameva sadaa'pi sarva-
chaitanyaroopaam bhavamochaneem tvaam .. 40-1..

Who is the original, the knowledge, who inspires one’s mind to meditate, she who
is in the form of the universal soul, she who gives salvation, I meditate on her
always.
Devi is the original. There was no time when devi was not there. That is why devi is
called aadya. Knowledge and ignorance is also devi. in whoever devi resides in the
form of knowledge that person gets salvation, in whomever she resides as
ignorance he gets entangled in attachments. The poet prays to the devi who is in
the form of knowledge and releases one from worldly existence. All the living
things have a soul-that is devi’s soul. The below is a brilliant shloka from devi
bhagavatham

ॐ सर्व चैतन्य रुपाां तामद्यां वर्द्याां च धीमहि।

बुद््धां या नः प्रचोदयात ्॥
Sarva Chaitanya Roopam Taam Aadyam Vidyaam cha Dheemahi
Buddhim Yaa Nah Prachodayaat"
I meditate on the beginningless Brahmāvidyā who is Sarvacaitanyarūpā, of the
nature of all-consciousness; May She stimulate our buddhi to the realisation of
That (or who stimulates our buddhi in different directions).

प्रतितििाऽन्तः करणेऽस्तु िाङ्मे

िदातम सत्यां न िदाम्यसत्यम् ।
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सत्योद्धिरे नां पररपािु माां मे
श्रुिां च मा तिस्मृतिमेिु मािः ॥ ४०-२॥
pratisht'hitaa'ntah'karane'stu vaangme
vadaami satyam na vadaamyasatyam .
satyoktirenam paripaatu maam me
shrutam cha maa vismri'timetu maatah' .. 40-2..

2.Let my words be permanently embedded in my subconscious. I will always

speak the truth. I will never tell a lie. Let these truthful words of mine ever look
after me. Oh mother, let me never forget whatever I have heard.
Thoughts, words and performance-these 3 are what forms a person’s character.
Think and talk and behave accordingly. If there is co-ordination between
thoughts, words and actions then we can call that person idealistic. Truthfulness
should be the foundation for thoughts. Then that person’s thoughts, words and
actions will be a firm decision taken truthfully. The material for our thoughts
come from our sub-conscious. The poet wishes that may his sub-conscience and
words be always truthful. He believes that his firm belief in truthfulness will
protect him. The solution to know is to hear. If you immediately forget what you
have heard, then whatever you have heard will be a waste. If mother, devi blesses
then the hearing of spiritual scriptures will be successful. One can see the sound
of the words from many of the vedas. It can also be seen in the shlokas ahead.

िेजद्धि मेऽध िमजस्रमस्तु

मा मा परद्वे षमतिश्च दे ति ।
करोतम ि याव तण समां सुहृद्धिर्
तिद्या परा साऽििु माां प्रमादाि् ॥ ४०-३॥
tejasvi me'dheetamajasramastu
maa maa paradveshamatishcha devi
karomi veeryaani samam suhri'dbhir
vidyaa paraa saa'vatu maam pramaadaat .. 40-3..

3. Let whatever I have learnt be always creditable. Oh Goddess, let there not be
hatred in me towards others. Let me do my duty towards my friends. Let my
divine knowledge save me from mistakes.
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Whatever one studies should be useful in life. That is what the prayer ‘let my
knowledge be creditable’ means. Loving others is peace, showing hatred brings
restlessness-that is the state of mind. The poet prays that may his mind not
develop hatred towards anybody and cause restlessness. Everybody should
perform their duties similarly and experience the results equally-this is what is
needed for a healthy living in a society. Whatever is performed should be with
maximum no mistakes, that is the knowledge one should try for. Once a person
gets that supreme knowledge, come what may, he will never make mistakes.

त्वां रक्ष मे प्राणशर रकमव-

ज्ञानेद्धियान्तः करणातन दे ति ।
भिन्तु धमाव मतय िैतदकास्ते
तनराकृतिमाव ऽस्तु तमथः कृपार्द्रे ॥ ४०-४॥
tvam raksha me praanashareerakarma
jnyaanendriyaantah'karanaani devi .
bhavantu dharmaa mayi vaidikaaste
niraakri'tirmaa'stu mithah' kri'paardre .. 40-4..

4.Oh Goddess even if you are protecting my soul, organs for actions, organs for
wisdom and body, let your spiritual duties come into me.
Oh merciful goddess, let there never be rejection between us.
Praanan, apaanan, vyaanan, udaanan, samaanan-these are the known 5 praanaas.
Each of them have their own duties. It is prana shakti that makes one strong.
When the praana becomes weak , then our body and mind will become weak.
Mouth, hands, feet, anus and the genitals are the organs of action
(karmendriyaas).
Jnanendriyas are the five lower sense organs, referred to as ears (shotra), eyes
(chakshu), nose (grahnu), tongue (jivha) and skin (tvak).
The soul, pride, intelligence and mind are the pure divisions of the sub
conscious-all this together form the body-the poet gives devi the total
responsibility of taking care of them. Following righteousness according to the
vedas and offering to a god that one likes is Vaidik dharmam. The poet requests
devi to help him follow righteousness as prescribed by the scriptures. We should
not differentiate the poet from devi. interest in devotees and devotion to devi
should be present in both. It means both should not be forgetful.
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Karmendriyas are the organs that interact with the material world. The
feet (pada) move, the hands (pani) grasp and hold, the rectum (payu)
eliminates, the genitals (upastha) procreate and the mouth (vak)
speaks.
the five karmendriyas (means of expression, action or senses) and the five
jnanendriyas (wisdom or knowing senses). Indriya is a term in Indian
philosophy that refers to the sensory, spiritual faculties

यच्छ्रूयिे यत्खलु दृश्यिे च

िदस्तु भर्द्रां सकलां यजत्रे ।
त्वाां सांस्तुिन्नस्तसमस्तरोग
आयुः तशिे दे ितििां नयातन ॥ ४०-५॥
yachchhrooyate yatkhalu dri'shyate cha
tadastu bhadram sakalam yajatre .
tvaam samstuvannastasamastaroga
aayuh' shive devahitam nayaani .. 40-5..

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5. Oh! Devi you who is worshipped, let whatever I hear, whatever I see, all that, be
good. Oh! Auspicious one, I am praying to you, that I should be able to achieve a
life with reduced diseases and having interest towards God.
To please whoever one worshipps, she-devi-yajneeya(yajatra), let whatever she
hears and sees be good-the poet prays. A life with interest towards god-it means
a life where one can satisfy the gods and also to follow the orders given by gods.
A prayer that requests that one’s life should not be destroyed by diseases, etc.
before the completion of one’s duties.

अतिघ्नमायाद्धत्वि तिश्विो मे
ज्ञानां प्रसन्ना मम बुद्धिरस्तु ।
नािेि तसन्ुां दु ररिां समस्तां
त्वत्सेियैिातििरातम दे ति ॥ ४०-६॥
avighnamaayaatviha vishvato me
jnyaanam prasannaa mama buddhirastu .
naaveva sindhum duritam samastam
tvatsevayaivaatitaraami devi .. 40-6..

6. Let knowledge flow from everywhere towards me without any obstruction. Let
my mind be always happy. Oh Goddess! By serving you, may I be able to face all
my sufferings, like crossing an ocean by a boat.
The poet prays to devi, that may he learn new lessons from whatever he sees,
and whatever he hears. It means that he wants knowledge to flow into him from
all directions. With every extra knowledge gained the mind gets very happy.
When the mind gets enlightened, then all the lustful sins will start getting
destroyed. One can cross an ocean on a ship. By worshipping devi(the ship), one
can cross the ocean of sufferings .

उिाव रुकां बन्निो यथैि

िथैि मुच्येय च कमवपाशाि् ।
त्वाां त्र्यम्बकाां क तिवमि ां यजेय
सन्मागविो माां नय तिश्वमािः ॥ ४०-७॥
urvaarukam bandhanato yathaiva
tathaiva muchyeya cha karmapaashaat .

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tvaam tryambakaam keertimateem yajeya
sanmaargato maam naya vishvamaatah' .. 40-7..

7. I must be able to get detached from Karma Just like a cucumber getting free of
its ties, I worship you with three eyes and who has great fame, Oh! mother of the
universe , lead me in good path.
A farmer takes care of his white cumber and red pumpkin by tying and hanging
them. If even one of them wither, then it will fall down from the knot. Same way
the poet prays to get freedom from the bondage of materialistic duties. Devi is
triambakam-it means she is 3-eyed. It also means that she is watching over
Creation, maintenance, and destruction, ignorance caused due to being
unrealistic, all our past present and future happenings-no place where devi’s
glance does not reach. The poet prays to devi to lead him by the correct path.

क्ष णायुषो मृत्युगिान् िशक्त्या

द र्ाव युषो ि िभयान् करोतष ।
सङ्गच्छ्रिः सांिदिश्च सिाव न्
परोपकारै करिान् कुरुष्व ॥ ४०-८॥
ksheenaayusho mri'tyugataan svashaktyaa
deerghaayusho veetabhayaan karoshi .
sangachchhatah' samvadatashcha sarvaan
paropakaaraikarataan kurushva .. 40-8..

8.The people who are dead, because their life span is over, can by your power get
back their life and also be fearless. Make them to move together, speak in one
voice, and create interest in helping others.
Devi has the capability to revive dead people. [check dashakam 36-the story how
devasena revived priyavartas dead son is there]. Devi is capable of making
everybody a charitable and merciful person. Devi is also capable of uniting
people in their journey of life and their discussions. The poet prays to devi for
that.

मत्यो ह्यिां बातलशबुद्धिरे ि

धमाव नतभज्ञोऽप्यपराधकृच्च ।
िा दु लवभां मे कतपिस्तपुष्प-

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सुमाल्यिच्छ्र णवतमदां नृजन्म ॥ ४०-९॥
martyo hyaham baalishabuddhireva dharmaanabhijnyo'pyaparaadhakri'chcha .
haa durlabham me kapihastapushpa-
sumaalyavachchheernamidam nri'janma .. 40-9..

9. I am only a human being-, it is a childish mind only; I do not know what is

righteousness; I am always making mistakes; this weak human-body of mine is
being crushed like how a monkey crushes a garland of flowers.
One takes birth as a human being when once luck reaches its fag end. The
intelligent man should make good use of his birth. Should be near to people who
have knowledge. What is self-rightousness they should ask them and understand.
They should follow self-righteousness without fail in the brightness got from that
knowledge. In that way he should remove the dirt in the mind caused due to
anger. Then in a pure mind, pure devotion to devi will arise. That will take him
closer to the supreme status. That is the success of a human life. If you don’t do
any of these things then this human life is wasted. Give any garland made of
flowers to a monkey it will be torn to shreds by the monkey. The poet feels his
life is taking a similar turn. And he is fearful of that.

यथा पथा िारर यथा च ग ः िां

ित्सां िथाऽऽधाििु माां मनस्ते ।
तिश्वातन पापातन तिनाश्य मे यिर्द्रां
तशिे दे ति िदातिविद्धि ॥ ४०-१०॥
yathaa pathaa vaari yathaa cha gauh' svam
vatsam tathaa''dhaavatu maam manaste .
vishvaani paapaani vinaashya me yadbhadram
shive dehi tadaartihantri .. 40-10..

10. Like how water travels down a path, like how a cow watches over its calf,
similarly let your benevolent mind come flowing towards me. Oh! destroyer of
our sorrows, Oh auspicious one! Destroy all my sins, and knowingly give me what
is good.
A canal, conduit etc. is a path for water to flow. Water flows very fast through
them-without flying of in different directions. A mother cow gets restless to reach
her baby when she sees her calf. Without seeing anything anywhere she will
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run towards her calf. Same way devi’s mind-compassion-should flow towards
him, the poet wishes. Are the sins committed by going to be an obstruction?-if
so, then it should be rubbed off, is what the poet prays to devi. the poet is very
much aware of the fact that devi looks into the happiness and is compassionate.

बहूद्धितभः तकां तितदिस्त्वयाऽिां

पुत्रः तशशुस्ते न च िेति तकतिि् ।
आगच्छ्र पश्यातन मुखारतिन्दां
पदाम्बुजाभ्ाां सििां नमस्ते ॥ ४०-११॥
bahooktibhih' kim viditastvayaa'ham
putrah' shishuste na cha vedmi kinchit .
aagachchha pashyaani mukhaaravindam
padaambujaabhyaam satatam namaste .. 40-11..

11.What is the need to say more? You know me. I am your child. I do not know
anything. Please come here. Let me see your Lotus like face. My salutations to
your lotus like feet, always.
Devi is everybody’s mother. The poet is only a child-a person who knows
nothing. In that position why say more? The poet prays to devi to come in front
of him. The poet’s greatest desire is to see devi’s compassionate face. In order to
achieve this the poet ends this chapter by saluting at the lotus feet of devi.

Thus ends the 40th chapter

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Jnana and Karma Indriyas:
Organs Of Sense And
Function
Article by Dr Raghuram Y.S. MD (Ay) & Dr Manasa, B.A.M.S
Indriyas means sense organs. Indriyas are the tools of knowledge and learning
according to Ayurveda.

Sense organs are the important organs of our system which detect various senses
Sense organs are the important organs of our system which detect various senses
from the environment (sense objects), carry them to the mind and intellect for
processing the information and later help us in acquiring the knowledge of the
objects in their true sense.

Sense organs help us in acquiring Yathartha anubhava i.e. ‘knowledge of an object

or subject related to the particular indriyas in their true and unadulterated sense,
asit-is’.

Such a knowledge obtained with the help of indriyas is called as indriya janya gnana
or Pratyaksha gnana.
The knowledge of Indriyas is much beyond the learning of anatomy and physiology
of the famous sense organs namely the eye, the nose, the tongue, the ear and the
skin. The term Indriya explains more than this. In this article I would like to focus on
the definition of Indriya, its classification and functions of indriyaas and its sub-types
in brief.

Definition of Indriya
indraM AtmA tasya sAdhanam indriyam|

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Indra means Aatma i.e. soul. Indriya is its saadhana or instrument (tool) for getting
the knowledge. This means to tell that Indriya is the instrument (source) of aatma to
perceive true and comprehensive knowledge.

indriyaM indra liGgaM indra dRSTaM indra sRSTaM indra juSTaM indra dattaM iti|
(pANinIya sUtra 5/2/93)
The term Indriya is entangled with the word ‘Indra’, which forms its root word. Indra
means Aatma or soul. The Aatma or soul experiences the knowledge we gain
through Pratyaksha or Indriyaas. Indriya is said to be –

Indra Linga – Sign of Indra or Aatma (that through which Indra manifests or shows
its presence)
Indra Drushtam – Seen or perceived by Indra (that through which Indra sees)
Indra Srushtam – Created by Indra
Indra Jushtam – Associated with Indra
Indra Dattam – Given by Indra

In simple terms – ‘That which is a sign of Indra, seen, created, associated and given
by Indra or Aatma is called Indriya’.

We can see that the knowledge is gained through Indriyartha Sannikarsha i.e. the
association of Indriya (sense organ) with the Indriyartha (sense object). This
knowledge is taken by Manas (mind), and screened by Buddhi (intellect). But
ultimately it is the Indra which judges and enjoys the knowledge in true sense. Thus
the Indriya is invariably associated with Indra in the process of perception of true
and comprehensive knowledge.

ina iti viSayANAM nAma tAn inaH viSayAn prati dravanti iti indriyam| yadvA
indriyasya AtmanaH liGgaM cihnam upabhoga sAdhanam indriyam iti|

The word Indriya is made up of 2 terms i.e. ‘In’ and ‘Dravanti’.

‘In’ means Vishayas (subjects or objects of sense)
‘Dravanti’ means flow or move towards
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Therefore Indriya means ‘That which moves towards its Vishayas or objects’.

Indriyasya (aatmanaha) Lingam (Upabhoga saadhanam) Indriyam Meaning – ‘The

sign or source (means) of gaining experience or knowledge for Aatma is called
Indriya’

This means to tell that Indriya is the source or means through which the Aatma or
soul experiences the knowledge of the sense objects.

Classification of Indriyas
Indriyaas are classified into 3 broad categories. They are:
– Buddhi Indriyas or Gjnaana Indriyaas
– Karma Indriyas
– Ubhaya Indriya

Buddhi Indriyas or Gnaana Indriyaas –

Buddhi Indriyas comprise of sense organs. They are 5 in number. They are as

mentioned below:

Chakshu Indriya – Sense organ of Sight (Eye)

Shrotra Indriya – Sense organ of Hearing (Ear)
Ghraana Indriya – Sense organ of Smell (Nose)
Rasanaa Indriya – Sense organ of Taste (Tongue)
Twak Indriya or Sparshana Indriya – Sense organ of Touch (Skin)

Karma Indriyaas –
Karma means action. Indriyas involved in actions and important functions are called
Karma Indriyas. Karma Indriyaas comprise of motor organs. They are also 5 in
number. They are as mentioned below:

Vaak Indriya – Motor organ of speech (Speech organs)

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 Paani Indriya – Motor organ of grasp or hold (Hands)
Paada Indriya – Motor organ of locomotion (Feet)
Paayu Indriya – Motor organ of excretion, defecation (Anus and Rectum)
Upastha Indriya – Motor organ of sex (Penis)

Ubhaya Indriya –
Ubhaya means both. Ubhaya Indriya is both sensory and motor in function. It is
associated with sensory organs while sensory perception is taking place and with
motor organs while motor activities are taking place. Ubhaya Indriya is one in

number. It is called Manas or Mind.

.
Buddhi Indriyas
Buddhi Indriyas or Gnaana Indriyaas eka
eka adhika yuktAni khAdInAm indriyANi tu|
paJca karmAnumeyAni yebhyo buddhiH pravartate||(ca.zA. 1/24)

The Buddhi Indriyaas namely Chakshu, Shrotra, Ghraana, Rasanaa and Twak are
called Buddhi Indriyaas because Buddhi or knowledge (intelligence) is embedded in
these organs. Buddhi Indriyaas are therefore called Gjnaana Indriyaas (indriyaas
which help in perceiving the knowledge of sense objects).

Each Gnaana or Buddhi Indriya is made up of all the Mahabhutas i.e. elements of
nature but is predominant in one Mahabhuta. The function of these indriyaas
depends on the quality and quantity of Mahabhuta present in these indriyaas. The
Mahabhuta predominance in Buddhi Indriyaas are as below mentioned –

Chakshu Indriya – eyes – Dominated by Agni Mahabhuta (fire element). Perceives

Roopa Guna – sight sense.
Shotra Indriya – Ears – dominated by Akasha – ether element (vacuum) – perceives
sound – Shabda guna.
Ghrana Indriya – Nose – dominated by Prithvi – earth element – perceives smell
sense – Gandha Guna
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Rasana Indriya – tongue – dominated by Jala – water element – perceives taste –
Rasa guna.
Twak Indriya – skin – dominated by Vayu – air element – perceives touch sense –
Sparsha guna.

Pancha Karma Indriyas

hastau pAdau guda upasthaM vAg indriyam athA api ca| karma
indriyANi paJca eva pAdau gamana karmaNi|| pAyU upasthaM
visargArthaM hastau grahaNa dhAraNe| jihvA vAg indriyaM vAk ca
satyA jyotiH tamo anRtA||(ca.zA.1/25,26)

Karma Indriyaas are the organs of motor functions. They are designed andThis
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designated to perform certain activities important life activities They are 5 in

designated to perform certain activities, important life-activities. They are 5 in
number. They are as mentioned below –

1. Hasta (pani)- hands

Functions as per Charaka – Grahana (receive, gather, collect), Dhaarana (hold)
Functions as per Saankhya Karika – aharana (receive), aadaana (hold)

2. Paada, Foot –
Functions as per Charaka – Gamana (To walk, move, locomotion)
Functions as per Saankhya Karika – Viharana (roam around, move), Gamana (walk)

3. Guda (Paayu), Anus

Functions as per Charaka – Mala Visarga (defecation)
Functions as per Saankhya Karika – Mala Utsarga (defecation)

4. Upastha (Linga), Penis

Functions as per Charaka – Mootra Visarga (urination)
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Functions as per Saankhya Karika – Ananda / Ramana (Sexual pleasure)

5. Vak Indriya, Tongue, organs of speech

Functions as per Charaka – Vaak, Vaani (speech)
Functions as per Saankhya Karika – Vachana – speech

Indriya Vritti
rUpAdiSu paJcAnAm Alocana mAtram iSyate vRttiH|
vacana AdAna viharaNa utsarga AnandAH ca paJcAnAm||(sAM.kA.28)

Vrittis are the assigned functions of the Indriyaas (duties).

Jnana Indriya Vritti

Chakshu Indriya – Eyes – Roopa Grahana, Alochana – perceiving and analyzing
form, color, size, shape etc
Shotra Indriya – Ears – Shabda grahana, alochana (perceiving and analyzingThis
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different types of sounds)

Ghraana Indriya – Nose – Gandha grahana, alochana (perceiving and analyzing
different types of smells)
Rasana Indriya – tongue – Rasa grahana, alochana (perceiving and analyzing
different types of tastes)
Sparsha Indriya – skin – Sparsha grahana, alochana (perceiving and analyzing
different types of touches, feel)

Bhoutikatwa of Indriya
Bhoutikatwa of Indriyas (relation of elements of nature and Indriyaas) –
According to Ayurveda, the Indriyas are made up of Pancha Mahabhutas (5
elements of nature) just like any other material or object of the creation. Each

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Indriya is made up of all the Mahabhutas but predominantly made up of single
Mahabhuta.
Below tabulated are the relations of specific Mahabhutas with their related Indriyas.

Creation of Indriya
According to some Darshanaas the whole world and every individual life, human
being are created from either 24 or 25 tatvas (creative principles). Sushruta has
accepted 25 tatvas taking part in the creation of Purusha or Srushti.

Among the 25 principles, 8 are Prakritis (primordial elements) and 16 are Vikritis
(derivatives). The Aatma or Purusha (life element) when gets association in the form
of 25th tatva with these 24 factors the life is created.

Related reading: Purusha: Definition, Types, Characteristic Features

8 Prakritis or Ashta Prakritis are – Avyakta, Mahat, Ahankara and Pancha

Tanmatras (5 tanmatras). Tanmatras are the micro or elemental forms of Sense
objects. They are Shabda, Sparsha, Rupa, Rasa and Gandha.

The 16 Vikritis are the 11 Indriyas (mentioned in the introduction of this article) and
5 Mahabhutas (5 elements of nature).
According to the above said philosophies the Indriyas are created from the
According to the above said philosophies, the Indriyas are created from the
Ahankara (cosmic egoism) during the Srushti Utpatti Krama (chronological pathway
of creation of universe).

Other important points related to Indriyas –

Asatmya Indriya Artha Samyoga

Asaatmya Indriyaartha Sannikarsha
Asaatmya Indriyaartha Sannikarsha (Incompatible relationship between Indriyaas
and their Indriyaarthaas) is one of the main causes for manifestation of diseases.

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This happens in 3 ways –

– Heena Yoga – Deficit contact of Indriyaas with Indriyaarthaas

– Ati Yoga – Excessive contact of Indriyaas with Indriyaarthaas
– Mithyaa Yoga – Perverted contact of Indriyaas with Indriyaarthaas

Indriya Pradoshaja Roga

Indriya Pradoshaja Rogas
The diseases caused by functional impairment or defect of Indriyaaas are called as
Indriya Pradoshaja Rogas.

Indriyartha Sannikarsha
Indriyaartha Sannikarsha
The relationship or contact between Indriya and its related artha (indriyaartha or
sense object) is called Indriyaartha Sannikarsha. This forms the root cause of
Gnaana Utpatti or Pratyaksha Gnana (comprehensive and unadulterated
knowledge).

Sequence of Indriyartha Sannikarsha – First there is a contact of Indriya with its

Indriyaartha. The information is carried to the Manas or mind. The information is later
analyzed by the Buddhi (intellect). The aatma or soul observes everything and enjoys
the knowledge. (The same sequence happens with each and every Indriya
and Indriyaartha in the process of Pratyaksha gnana).

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