Significance of Sense-organ
The concept of Sense-organ, according to various philosophical traditions, refers to the physiological structures essential for perception. These include the five traditional senses: hearing, sight, smell, taste, and touch, which serve as channels for individuals to interact with and interpret their surroundings. These organs not only facilitate sensory experiences but are also significant in understanding one's existence and consciousness. The teachings emphasize that mastery and control of these sense-organs can lead to enhanced spiritual awareness and enlightenment.
Synonyms: Sensory organ, Sensory system, Organ of sense
In Dutch: Zintuiglijk orgaan; In Finnish: Aistielimet; In Spanish: 脫rgano sensorial; In German: Sinnesorgan; In Malay: Deria-organ; In Swedish: Sinne-organ; In French: Organe sensoriel; In Finnish: Aisti-elin; In Dutch: Zintuig
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Sense-organ'
In Buddhism, Sense-organ refers to the physical faculties鈥攅yes, ears, nose, tongue, body, and mind鈥攖hat perceive external stimuli, facilitating awareness and interactions with the environment, vital for understanding perception and consciousness.
From: Tattvasangraha [with commentary]
(1) The organs through which perceptions are experienced, including sight, hearing, smell, taste, and touch.[1] (2) The bodily organs through which people experience taste and sensations; their engagement with unclean substances can lead to pain.[2] (3) The physiological components responsible for perception, which facilitate understanding the existence of things.[3] (4) Biological structures through which perception occurs, such as eyes and ears, that interact with the external environment.[4] (5) The part of the body involved in perceiving external stimuli, which in this context is being discussed regarding its embellishment.[5]
From: Shurangama Sutra (with commentary) (English)
(1) The faculties of perception (like eyes, ears, etc.) that interact with external forms to create consciousness.[6] (2) The bodily apparatus through which sensory experiences are perceived, here referring specifically to the tongue and its role in tasting.[7] (3) The biological structures responsible for receiving sensory information, specifically the ear in this context.[8] (4) Collectively refers to the organs that perceive the world around them, each with its own efficacy level in experiencing sensations.[9] (5) A term used to describe the faculties (ears, eyes, etc.) of the three souls and seven spirits, where each soul has only one functioning sense, necessitating teamwork.[10]
From: 础产丑颈诲丑补谤尘补办辞艣补
(1) Describes the interaction between beings and their environment through the use of various sense organs as part of their experience.[11] (2) Physical organs that facilitate perception, such as the eyes, ears, and nose, playing a crucial role in experience and cognition.[12]
From: Mahayana Mahaparinirvana Sutra
(1) The physical organs through which a person perceives the world but may not function properly at the time of death.[13]
From: A Discourse on Paticcasamuppada
(1) Physical faculties (eye, ear, etc.) involved in the process of seeing, hearing, etc., which do not imply existence of a permanent soul.[14] (2) The physical components involved in the process of perception, essential for contact and experience.[15] (3) The six ayatana, or sense organs, that facilitate the process of perception and consciousness.[16] (4) Biological structures that perceive the six sense objects and contribute to the process of perception and experience.[17] (5) The physical parts of the body (like eyes and ears) that interact with sense objects to give rise to consciousness.[18]
From: A Manual of Abhidhamma
(1) Sense-Organs are the faculties through which sensory experiences are perceived, including the eye, ear, nose, tongue, body, and mind.[19] (2) Physical organs that, when absent, prevent the arising of corresponding thought-processes.[20]
From: Abhidhamma in Daily Life (by Ashin Janakabhivamsa)
(1) Organs in the body responsible for detecting and interpreting sensory information.[21]
From: Introducing Buddhist Abhidhamma
(1) The 5 sense organs or sense doors are the primary means through which consciousness arises, producing sense-consciousness in the brain.[22]
From: Guide to Tipitaka
(1) The internal and external bases that interact with consciousness to produce sensations.[23]
Hindu concept of 'Sense-organ'
In Hinduism, Sense-organs, or Indriyas, are the cognitive and physical faculties enabling perception, interaction with the environment, and engaging with the world. These organs must be controlled for meditation and spiritual focus, influencing one's understanding of reality and spiritual goals.
From: Brahma Sutras (Shankaracharya)
(1) These are part of the aggregate, along with the body, that the individual soul rules during the waking state, as mentioned within the context of the text provided.[24] (2) These are the physical elements used, along with the material of the body, to create new bodies, which individuals use for their various needs.[25] (3) Adhik. IX (15) remarks that the indicated order in which the emission and the reabsorption of the elementary substances take place is not interfered with by the creation and reabsorption of the organs of the soul, i.e. these organs and the internal organ (manas); for they also are of elemental nature, and as such created and retracted together with the elements of which they consist.[26] (4) The sense-organs are taken by the soul, along with the chief vital air and the mind, and they are not considered to be the subtle parts of the elements.[27] (5) Sense organs are mentioned in the text as part of the non-intelligent element of a being, which is subservient to an intelligent master, highlighting the distinction between intelligent and non-intelligent aspects.[28]
From: Brahma Sutras (Ramanuja)
(1) Refers to the faculties through which an individual perceives the world, which are controlled by the inner Self.[29] (2) Physical attributes associated with living beings, meant to refute narrower definitions of what constitutes a body, which exclude entities like stone or wood.[30] (3) Biological structures through which sensory perception occurs, such as eyes.[31] (4) The physical organs of senses that receive stimuli from external things and are central to the process of cognition.[32] (5) The faculties through which individuals perceive and interact with the environment, which must be controlled for higher understanding and realization.[33]
From: Chandogya Upanishad (english Translation)
(1) The organs such as eyes, ears, nose, and mouth that serve as instruments for the Self's experience.[34] (2) The faculties through which the gross reality is perceived, central to Virocana's understanding of existence.[35] (3) The smaller dogs represent the sense organs controlled by prana.[36] (4) Parts of the body that gather experiences, which are then processed in the mind.[37] (5) Refers to the body's sensory systems, such as seeing and hearing, that are part of the mind's composite.[38]
From: Taittiriya Upanishad Bhashya Vartika
(1) A physiological component through which perception is achieved; in this context, it relates to how difference cannot be recognized through sensory perception.[39] (2) The physiological structures that perceive and process sensory information, referred to in relation to the explanation of their evolution.[40] (3) The faculties that functioned in the former body and become manifested in the present body according to the text.[41] (4) The sense organ is said to arise through the impressions generated by karma and is linked to the process of evolution from ahankara.[42] (5) Refers to the organs in the individual and the cosmic forms that perceive the environment, including the visual sense.[43]
From: Vivekachudamani
(1) Sense-organs are the parts of the body that allow perception of the external world, including hearing, sight, taste, touch, and smell, and are involved in the process of experiencing the objective world.[44] (2) The faculties of perception that allow an individual to experience sensory information.[45] (3) The sense-organs are the faculties through which external stimuli are perceived, indicating that Brahman cannot be grasped or fully understood through them.[46] (4) The physiological structures through which individuals perceive the external world, such as the eyes, ears, skin, etc.[47] (5) The organs of knowledge and those of action that are to be turned away from sense-objects.[48]
From: Chandogya Upanishad (Shankara Bhashya)
(1) Sense-organs are the parts of the human body associated with perception, which, when known in relation to Gayatra Sama, allow for retention and efficiency.[49] (2) The bodily organs related to sensing, which are linked to specific syllables and represent different levels of understanding.[50] (3) The five organs (Speech, Eye, Ear, Mind, and Breath) that quarreled among themselves regarding their superiority.[51]
From: Brahma Sutras (Shankara Bhashya)
(1) The faculties through which the individual soul (Jivatman) perceives the world, with Brahman being characterized as their ruler.[52] (2) Entities referred to as organs in scriptural texts, which include both traditional organs like eyes and additional ones like hands.[53]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) The faculties through which the mind perceives the world, considered mere imagination when separated from their identity with Brahman.[54] (2) The faculties such as eyes that allow for the perception of external objects.[55]
From: Taittiriya Upanishad
(1) The physical faculties that perceive the external world, which are seen as limitations to experiencing true understanding of Brahman.[56]
From: Manusmriti with the Commentary of Medhatithi
(1) Biological products that arise from the Principle of Egoism, which are critical for perception and engaging with the world.[57] (2) The six faculties through which perception occurs, including sight, hearing, and touch, which play a role in how words are articulated based on perceived objects.[58] (3) Physiological features mentioned in sacrifices that are believed to be enhanced through appropriate offerings.[59] (4) The faculties through which an individual perceives the world, including hearing, touching, seeing, tasting, and smelling.[60] (5) Refers to the collective group of organs through which humans perceive their environment.[61]
From: Khadira-grihya-sutra
(1) Body parts associated with sensory perception, indicated as important areas to be touched during certain rituals.[62]
From: Hiranyakesi-grihya-sutra
(1) The bodily organs of perception that are 'strengthened' through a silent ritual involving water after the cow is killed.[63]
From: Padarthadharmasamgraha and Nyayakandali
(1) The organs through which perception occurs, allowing an organism to interact with its environment.[64] (2) The organ responsible for perception, specifically referenced here as the Eye that enables living beings to perceive colour.[65] (3) Physical organs that facilitate sensuous experiences, aiding in the perception of things, including those perceived through occult powers.[66] (4) The faculties of perception that allow beings to experience pleasure and pain through interaction with the environment.[67] (5) The biological components that enable perception through sensory experiences, such as sight, hearing, touch, taste, and smell.[68]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The faculties of perception (sight, hearing, touch, taste, smell) that are constantly active, affecting the condition of the soul.[69] (2) The five senses that impacted the Alvar's ability to remain focused on his spiritual goals and often led him towards sensual pleasures.[70] (3) The faculties (eyes, ears, etc.) of the Alvar that exhibit a desire to experience the presence and grace of the Lord.[71]
From: Bhajana-Rahasya
(1) The faculties through which individuals interact with the world, which can be channels for either dharma or adharma depending on the intent of the action.[72] (2) The five faculties of perception鈥攖aste, touch, sight, smell, and hearing鈥攖hat draw individuals toward their respective sensual objects.[73]
From: Brihad Bhagavatamrita (commentary)
(1) The physical part of the body, specifically the tongue in this context, through which the nectarean mellow is experienced.[74]
From: Sri Krishna-Chaitanya
(1) The bodily functions that the mind relies on for interaction with the physical world, emphasized in relation to spiritual practice.[75]
From: Yoga Vasistha [English], Volume 1-4
(1) The physical parts of the body that are responsible for perceiving sensory information.[76] (2) The physical organs responsible for perception that the sage abstracted from during his deep meditation.[77] (3) The bodily parts responsible for perceiving the external world, which need to be renounced for spiritual growth.[78]
From: Anugita (English translation)
(1) The faculties (nose, tongue, eyes, skin, ears) that allow interaction with and perception of the external environment.[79]
From: Gautami Mahatmya
(1) Refers to the faculties of perception, which in this context relate to the qualities of Katha.[80]
From: Charaka Samhita (English translation)
(1) The physical organs through which sensory information is received: eyes, ears, nose, tongue, and skin.[81] (2) The physiological tools (like ear, eye, hand) used by physicians during the examination to perceive symptoms.[82]
From: Sushruta Samhita, volume 3: Sharirasthana
(1) The bodily organs that provide sensory perception, including hands, feet, tongue, nose, ears, and more.[83]
From: Yoga-sutras (Vedanta Commentaries)
(1) The physiological structures (like eyes and ears) that respond to external stimuli and influence behavior based on the mind鈥檚 condition.[84] (2) The physical faculties that should be controlled during meditation, allowing for focused concentration.[85]
From: Yoga-sutras (with Bhoja鈥檚 Rajamartanda)
(1) Human faculties endowed with special powers that allow for the perception of the external world.[86]
Jain concept of 'Sense-organ'
In Jainism, the Sense-organ refers to the five physical organs of perception that classify living beings, facilitate interaction with the world, and influence their experiences and spiritual bondage, varying by being type and spiritual attainment.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) Biological systems (like sight, hearing, etc.) involved in perceiving the world, relevant to the discussions.[87] (2) Biological structures that contribute to the classification of beings and their corresponding bondage experiences.[88] (3) The physiological structures through which a being perceives the environment, typically referring to the five traditional senses.[89] (4) Organs that enable perception, which vary according to the type of being and their level of attainment.[90] (5) The organs (hearing, vision, smell, taste, touch) that are crucial in determining the classification of living beings as pudgali or pudgala.[91]
From: Tattvartha Sutra (with commentary)
(1) Parts of the body, like the eyes, considered as support rendered by matter (pudgala) to enable perception and interaction with the world.[92] (2) The physical instruments through which the experiences of touch, taste, smell, sight, and hearing are perceived, defined as sparshana, rasana, ghrana, cakshu, and shrotra.[93] (3) The physical organs of perception (indriya) that enable the soul to know and interact with the objects of the world.[94]
The concept of Sense-organ in local and regional sources
The keyphrase "Sense-organ" encompasses body parts like eyes and ears, signifies egoism transformation, represents Indriyas linked to good character, and emphasizes their role in sensory perception, cognition, and spiritual understanding over a canonical lifespan.
From: The Complete Works of Swami Vivekananda
(1) These are compared to keyholes on a flute, and along with all sensations, perceptions, and song, they sing one thing.[95] (2) These are the Indriyas, the nerve centers, which can be controlled through the continuous practice of good thoughts and the development of good impressions on the mind, which establishes good character.[96] (3) These are the physical instruments through which we perceive the world, indicating a focus on sensory experiences and their role in understanding reality.[97] (4) These are one of the varieties egoism changes into, and are not the eyes or the ears, but brain-centres, according to the text.[98] (5) The parts of the body that can be drawn inside, and nothing can force them out, according to the text.[99]
From: Bhaktavijaya: Stories of Indian Saints
(1) The five body parts (like eyes, ears) that allow perception of the external world, linked to spiritual understanding.[100] (2) The physiological structures through which individuals perceive the world, notably emphasized in the context of the tongue being holy due to virtuous speech.[101]
From: History of Science in South Asia
(1) Sense organs are efficiently functioning due to the wind element, which is also associated with the heart and the process of cognition.[102] (2) These are parts of the body that disappear one by one every ten years, thus justifying a canonical lifespan of one hundred years, and the text lists all of them.[103]