Training the Ten Senses or Indriyas in Traditional

Yoga Practice
by Swami Jnaneshvara Bharati
http://swamij.com/indriyas.htm
Like a building with ten doors: In traditional Yoga philosophy and
practice, the human being is seen as being like a building with ten
doors.
Five
are
entrance
doors,
and
five
are
exit
doors. Consciously, actively and intentionally witnessing these ten
senses as they function is an important part of Yoga meditation,
and meditation in action.

Karmendriyas: The five exit doors are five means of expression,

which are called karmendriyas. (Karma means action. Indriyas are
the means or senses.)
Jnanendriyas: The five entrance doors are the five cognitive
senses, which are called jnanendriyas. (Jnana means knowing.
Indriyas are the means or senses.)
The indweller relates through the Indriyas
Observe the ten senses during daily life: What the ten doors have
in common, is that they are all doors. By observing these ten in
daily life through meditation in action, or mindfulness, we become
increasingly aware of the indweller. We see more and more clearly
how the indweller relates to the external world through the means
of these ten instruments.

"Who I really am is independent of my actions and senses".

"I" am independent of actions and senses: As we come to see that
the actions and senses are only instruments (though very good at
their jobs), we increasingly see that "Who I am is independent of
my actions and sensory input and fulfillment". It does not mean
that we do not enjoy life, and its actions and sensory experiences.
Rather, these are enjoyed more fully, in a spirit of wisdom,
freedom, and non-attachment.
When we see through direct experience of observation how the ten
senses are doors serving the indweller, we increasingly become
aware of the true nature of that indweller.
Manas and the Ten Senses
The ten senses are like employees: The Ten Senses are like the
employees in the factory of life, and they receive their instructions
from Manas, one of the Four Functions of Mind.

This is an important part of the practice of meditation in action and

witnessing our inner process. Being able to see that this is how the
actions and senses operate helps a great deal with the cultivation
of non-attachment, vairagya.
Beyond the fact that Manas is giving instructions to the Ten
Senses, is the very important question of whether Manas is acting
out of unconscious habits (stored in Chitta) or the wisdom of
Buddhi.

Withdrawing the senses and sitting still at meditation time

naturally come much more easily as a result of an ongoing
mindfulness of the ten senses.
The senses are not reliable
Senses are not reliable instruments: There are three main problems
with directly experiencing the Absolute Truth, Reality, or the Self
through the vehicles of the mind and the senses. One of these
problems is the fact that the senses are not reliable instruments.
This leads one inward: Realizing that the senses are unreliable
leads the seeker inward to a more pure form of direct experience.
However, to turn inward this way happens best by first being
aware of the senses and how they operate. Then attention can be
withdrawn from the senses, like withdrawing your hand from a
glove. An exercise in this is described further below.
Synaesthesia
Sensory connections can even be crossed: One of the ways that it
is easy for us to understand the unreliability of the senses is by
considering the neurological disorder called synaesthesia. With this
disorder, a person's brain connections are different from the
typical. When, for example, light comes in the eyes (normally used
for sight), the neurological connections might be to the smelling
centers of the brain. Thus, one might experience smell when
looking at certain objects, or may hear some particular color. How
very different would be our descriptions of external reality if all
human brains operated this way. (It is estimated that
approximately 1 in 25,000 people naturally experience
synaesthesia.)
Truth is beyond the senses: With a little reflection on this, you can
understand the way in which the yogis are saying that the senses
are not really accurate perceptual instruments. You might want to
read a bit more about this disorder by searching web pages related
to synaesthesia. It is not that this will directly tell you about Yoga in
relation to the Indriyas, but will help to clarify the varieties of ways
in which the senses might operate, and experience reality
differently. This can further help you to understand how it is that

the yogis say that Truth must be found within, or beyond the
senses.
Witnessing the ten senses in daily life
Moving is behind, or subtler than walking: To witness the active
senses (karmendriyas) in daily life means, for example, that when
you are walking you observe that "I am moving". It is not just
seeing that "I am walking," but going one step further inward and
observing the process of moving that is behind the walking. Then,
as you observe different actions and the many ways of moving,
you become increasingly aware of the underlying process behind
the motion, and this is manas, one of the four functions of mind.
Awareness of the ten senses leads to awareness of what is behind
those senses.
Observe the karmendriya itself: Similarly, if you are using some
object, such as when writing with a pen or drinking water from a
cup, you notice, "I am grasping" or "I am holding". To be mindful of
writing or drinking is one step of the process of mindfulness, but to
observe the karmendriya itself is more interior, more subtle. It
takes attention inward to the antahkarana (the inner instrument,
including the four functions of mind), leading you to be closer to
the awareness of the still, silent center of consciousness, like the
center of the hub of the wheel.
Observing the jnanendriyas: To witness the cognitive senses
(jnanendriyas) in daily life means, for example, that when you are
walking you observe that "I am seeing" as you navigate around
other people and objects. You observe that "I am hearing" when
some sound captures your attention.
Witnessing the senses leads toward non-attachment: Witnessing
the ten senses is a practical tool in coordinating the four functions
of mind. By witnessing the ten doors, we are better able to become
a neutral witness to all of the inner activities of the mind, and thus
be more able to find and rest in the silence beyond, or underneath
the mind. This is an important part of cultivating non-attachment.

The active senses at meditation time

Senses at meditation time: At meditation time, you naturally work
with the ten senses in a systematic way. The first part of
meditation itself is to work with the five active senses
(karmendriyas). Before meditation it is best to empty the bladder
and the bowels, and to set aside the expression through the organs
of reproduction. That is two of the five active senses, elimination
and procreation.
Sitting still is the cessation of moving, the suspension of the use of
a karmendriya.
Being aware of the ability to move: Then, you learn to sit still.
Sitting still is the setting aside of the karmendriya of moving.
Sometimes it seems that sitting still is an act of doing something.
Actually, it is not an act, but rather is the absence of an act. Sitting
still for meditation is the cessation of the act of moving, the

suspension of the use of the active sense, or karmendriya, of

motion. In practice, it is extremely useful to sit and be aware of the
ability to move, but that you are not using that ability for the
present time.
"I have the abilities to move and to grasp,but I am not using those
abilities for now".
Choosing to not utilize motion or grasping: In the process of
meditation one then cultivates a practice of letting go that is often
called relaxation practice. This relaxation is also not an act unto
itself. There may be particular methods associated with the
practice, but it is actually a practice of cessation of that act of
holding on or grasping, which is the suspension of one of the active
senses, or karmendriyas. In practice, it is extremely useful to sit
and be aware of the ability to hold or grasp, but that you are not
using that ability for the present time.
"I have the ability to form words, but I am not using that ability for
now".
The ability to form words, but not doing so: At meditation time it is
a common complaint that the mind is chattering and that it won't
shut up. Often, people get into fights with the mind over this. The
act of quieting the mind is not actually an act in itself. Rather, it is
the absence of an act. Being quiet for meditation is the cessation
of the act of forming words, the suspension of the use of the active
sense, or karmendriya, of speaking. In practice, it is extremely
useful to sit and be aware of the ability to form words, but that you
are not using that ability for the present time.
Karmendriyas and the chakras: The five active senses, or
karmendriyas, operate from the lower five chakras (scroll down to
see the section further below), and thus can be explored in a
systematic sequence. In other words, you might want to practice
awareness of the five in the order of gross to subtle, like this:
First, be aware of elimination, and let it go
Then, procreation, and let it go
Then, motion, and let it go
Then, grasping, and let it go
Finally, speaking, and let it go

Be aware of each of the ten senses, one at a time, naturally

moving inward.
By being aware of each of the five active senses, karmendriyas,
one at a time, and that you are temporarily ceasing to use those
abilities for now, attention will naturally move inward, in the
direction of meditation. As your attention moves through the five
active senses, your attention might naturally be drawn to the
physical parts of the body that symbolizes the particular
karmendriya.
Karmendriya
elimination
procreation
moving
grasping
speaking

Symbolized by
anus
genitals
feet
hands
mouth

Chakra
1st
2nd
3rd
4th
5th

See also the description of meditation on the karmendriyas in the

article on Sankhya and Prakriti:Meditation on the karmendriyas
The cognitive senses at meditation time
Interplay between active and cognitive senses: As the five active
senses are being settled, attention naturally shifts to the cognitive
senses. The two sets of Indriyas, the active and cognitive senses,
have a great deal of interplay between them. Once the active
expressions are stilled somewhat, the cognitive senses seem to
become more noticed.
Often the active senses of expressions (karmendriyas) are so busy,
that the cognitive senses can be overpowered and less easily
witnessed. In other words, if you're having trouble sitting still and
the mind is chattering, it is hard to sit quietly and work with the
practices of seeing, feeling sensation, and hearing internally.
Be aware not only of the objectyou are experiencing, but more
importantly, the senses with which you are experiencing.
Witnessing the cognitive senses: The section above described the
witnessing of the active senses. In a similar way, you can also
practice witnessing the cognitive senses.

The ability to smell: The awareness of the sense of smell

automatically draws your attention to the nose from where you
smell, from the physical perspective (though it actually operates
from the first chakra). You are not trying to smell anything in
particular, but rather, be aware of the sense of smell itself. You
become aware of the ability to smell, and then you set aside that
ability.
The ability to taste: The sense of taste automatically draws your
attention to the mouth, where the physical taste buds are located
(though operating from the second chakra). It is not just that you
are trying to taste something in particular, though that might
happen. Rather, it is awareness of the sense of taste itself. You
become aware of the ability to taste, and then you set aside that
ability.
The ability to see: Awareness of the sense of sight draws your
attention to the eyes (though actually operating from the third
chakra, the fire center). Here, you are not trying to be aware of
objects that you might see with the eye, even the inner eye, but
rather, you are being aware of the seeing ability itself. You become
aware of the ability to see, and then you set aside that ability.
The ability to touch: When you become aware of the sense of
touch, that cognitive sense automatically draws your attention to
some part of the skin, where the sensory nerves are located
(though the sense operates from the heart center, where you feel).
It is not a question of what object you might be feeling, but of the
sense of touch itself. You become aware of the ability to feel with
touch, and then you set aside that ability.
The ability to hear: The sense of hearing automatically draws your
attention to the ears, where the complex physical structure of
hearing is located (though operating from the throat chakra, the
same place as speaking). As you become aware of hearing itself,
rather than listening to specific external sounds, you will also
become aware of the inner sounds, though trying here to be aware
of the hearing process itself. You become aware of the ability to
hear, and then you set aside that ability.
First the senses; then move inward: By being aware of each of the
five cognitive senses, jnanendriyas, one at a time, and that you are
temporarily ceasing to use those abilities for now, attention will
naturally move inward, in the direction of deeper meditation. (Note
that the cognitive senses are more interior, or subtler than the
active senses, which is described in a section below.)

Some meditation schools emphasize one Indriya: One currently

popular school of meditation places it's main emphasis on this
sensory awareness of touch, and how this is experienced in the
physical body as a reflection of the mental process. Some other
well known schools of meditation emphasize the sense of touch of
the air at the nostrils when breathing. Still others emphasize using
the senses to see some visualized object or hear an internal
mantra. Or, some teach the practice of seeing into the no-thingness, or listening into the silence. In the Yoga meditation of the
Himalayan tradition, all of these uses of the jnanendriyas are
practiced, and are considered natural stages along the inner
journey to the center of consciousness. While exploring them all,
an individual practitioner may emphasize a particular sense,
following his or her predisposition.
Pratyahara, or sense withdrawal: In the ladder of Yoga, there are
eight steps, the fifth of which is pratyahara. Pratyahara means
withdrawal of the senses. Following that are dharana
(concentration), dhyana (meditation), and samadhi (deep
absorption). This withdrawal of the senses is often taken to mean
simply the process of closing your eyes for meditation. It is actually
deeper than that. In practice, one may choose one of the senses,
usually seeing or hearing, and focus that one sense on an inner
object of meditation. (To focus sight on an external object is called
trataka.)
Withdrawal of the senses is like taking a hand out of a glove.
Like taking a hand out of a glove: This process being described
above, wherein the ability to use the mental functioning of the five
active and cognitive senses is being suspended is the deeper
meaning of sense withdrawal. It is as if each of the senses is like a
glove, and consciousness is being withdrawn. Withdrawal of the
senses is like taking a hand out of a glove. When the ten Indriyas
are withdrawn, you encounter the mind itself, wherein the real
practice of concentration begins, that leads you to meditation and
samadhi.
See also the description of meditation on the jnanendriyas in the
article on Sankhya and Prakriti:Meditation on the jnanendriyas

The cognitive senses are more interior

Entrance and exit doors: There are five exit doors and five
entrance doors. The exit doors are the means of expression or
active senses (karmendriyas). The five entrance doors are the
cognitive senses (jnanendriyas).
Going outward or inward: The active senses express outward,
and the cognitive senses bring information inward. In meditation

we are trying to systematically bring attention inward, through the

levels of our being to the center of consciousness.
Subtler than active Indriyasare the cognitive Indriyas.
First, the karmendriyas: Therefore in the systematic process of
Yoga meditation, attention is first brought to the active senses
(karmendriyas) and then to the cognitive senses (jnanendriyas).
Notice how naturally you first work on having the body still in a
meditation posture, which means stilling the karmendriya of
motion, and then letting go of the karmendriya of holding on, or
grasping.
Second, the jnanendriyas: Then your attention quite naturally
moves inward to the awareness of sensations, both of the external
sounds and the internal senses, such as little itches or pains. This
is the awareness from the cognitive senses (jnanendriyas). Thus,
we once again see the systematic process of meditation, going
ever deep into the levels of our being.
Chakras and the Elements
The ten Indriyas operate from the first five chakras (root, genital, navel, heart,
throat), along with the five elements

The mind, operating from the 6th chakra that is experienced in the
space between the eyebrows, is the coordinating center for the
lower five chakras. From this 6th chakra, the mind is the recipient
of the information imported through the five doors of jnanendriyas,

and their physical counterparts. From this 6th chakra, the mind is
also the giver of the instructions through the five doors of
karmendriyas, and their physical counterparts.
Consciousness itself is operating from the 7th chakra, providing
the fuel or energy for the mind to operate, and in turn illuminate
the other five, through it's storage battery at the base of the
subtle spine.
Mindfulness of the ten senses is preparation for deep meditation.
By being ever more mindful of the ten Indriyas, or ten senses, the
mind comes into greater awareness and control, which prepares
the pathway upwards to the pure Consciousness.

A practice in awareness of the Indriyas

Attention in a particular chakra: A practical way to be mindful
of the relationship between the chakras and the ten Indriyas is to
focus your attention on a particular chakra. With attention on that
chakra, allow yourself to be aware of either the associated active
sense or cognitive sense. In your own experience, you will come to
see the relationship between that chakra and the specific Indriya.
One way to systematically do this practice is to:
First be aware of the first chakra, and while your attention is in
that chakra, be aware of the element of earth. Stay with that
awareness for a few seconds or a few breaths, or longer.
Then, with attention still in that chakra, be aware of the active
sense of elimination and how it operates from that energy center,
but influences the whole of the body.
Then, with attention still on the first chakra, be aware of the
cognitive sense of smell in a similar way.
Progressively move through each of the first five chakras in a
similar way.
Then allow your attention to rest in the 6th chakra, the space
between the eyebrows. While remaining somewhat aware of the
ten senses, be aware of the mind itself, but specifically as being
the control center or operator over the ten senses. With practice,
some insight will come.
You might want to then spend a few seconds in the crown chakra,
at the top of the head, as being the source of consciousness

behind, or supplying awareness to the mind itself.

Then, it is a good idea to bring your attention back through the
chakras, from top to bottom. This journey downward will take a lot
less time, as you are just briefly visiting those places without going
into the depth of awareness of the elements or Indriyas.
Old and new habits: By cultivating awareness of the ten senses,
or Indriyas, both at meditation time and in daily life, the whole of
the science of Yoga meditation will be more greatly understood in
your own direct experience. This awareness goes a long way in
serving to break old habits and to create new habits that support
the whole of your spiritual life.
top
Withdrawal of the senses - pratyahara
The ten senses turn inward: For meditation, it is necessary to
withdraw, or turn inward the ten senses (the karmendriyas and
jnanendriyas). Often a student of meditation will wonder such
things as:
How do I sit still, without fidgeting?
How do I let go of this tension I'm holding on to?
How do I quiet this chattering mind?
How do I let go of this itching and sensations?
How do I turn off my eyes and ears?
Rung 5 of 8: Each of these are questions related to pratyahara,
the turning inward, or withdrawal of the ten senses, or Indriyas. In
Yoga, there are eight rungs or steps, of which pratyahara, sense
withdrawal is step 5 of 8 (See Yoga Sutras 2.54-2.55). It comes
just after numbers 3 and 4, which deal with establishing sitting
posture and regulating breath and prana. Step 1 is the 5 yamas,
which deal with our relationship with the world. Step 2 is the 5
niyamas, which deal with self-regulation. Pratyahara comes just
before steps 6, 7, and 8, which are concentration, meditation, and
samadhi.
Like the bees following the queen bee, so too will the senses follow
the mind.
The ten senses follow the queen bee: In commenting on
Patanjali's description of pratyahara in the Yoga Sutras (2.54),
sage Vyasa gives a great description of the process, saying

pratyahara is like the way bees will follow the queen bee when she
comes to rest. Similarly, the Indriyas, or senses, will follow the
mind in the same way that the bees follow the queen bee. Where
the mind goes, the senses will follow. Thus, the key to withdrawal
of the senses is the one-pointedness of the mind (ekagra; see
Yoga Sutra 1.32). It is not so much that withdrawing the senses
leads to regulation of the mind. Rather, it is a case of focusing the
mind bringing the senses inward.

The willingness or unwillingness to withdrawthe senses is a

significant dividing linebetween those seeking the depths of
meditationand those seeking mere mental relaxation.
Unwillingness to withdraw the senses: It is very common for
people to be completely unwilling to withdraw the senses, even to
the point of intense anger at any suggestion to do so. We can so
cling to our sensory experience and the senses themselves that we
might insist that being in nature is called meditation, that listening
to music is called meditation, or that having internal visions is
called meditation. Clinging to the senses does not just mean that
we are engaged with the objects of the external world. Withdrawal
of the senses for meditation does not just meaning closing the
eyes and sitting in a quiet room. Rather, the clinging has to do with
attachment to the process of sensing itself, and withdrawal of the
senses literally means the cessation of seeking the sensing
experiences through those senses, in relation to both external
physical objects and internal mental objects. It means suspending
all use of the inner instruments of smelling, tasting, seeing,
touching and hearing, whether directed to the outer or the inner.
The willingness or unwillingness to be open to this withdrawal is a
significant dividing line between those who experience the depths
of meditation and those who merely achieve some degree of
mental relaxation. Very few will opt for the depths of meditation,
which comes with sense withdrawal or pratyahara.
With preparation, pratyahara comes naturally: Pratyahara,
withdrawal of the senses, rests on the foundation practices of
purifying the mind through regulating lifestyle, dealing with the
body and breath, each of which are done with one-pointedness of
mind. It involves exploration and focus on the ten senses
themselves, as instruments, as described in the sections above.
Then, the withdrawal of the senses comes naturally, and leads to
concentration, which, in turn, will lead to meditation with practice.
Knowing you exist beyond the senses
Self-awareness does not depend on the senses: If you hold
your hand out in front of you, you know that you have fingers
because you see them. But if you close your eyes, you still know
that you have fingers. If you have withdrawn all of your senses
inward, you still know that you exist. This is because of the selfawareness that is not dependent on the senses.

To advance, let go of the imagery and sensing: In meditation,

you withdraw the senses. At first, you might be aware of the
objects of the senses and the senses themselves. But for
advancing in meditation, you let go of all of this imagery and
sensing. You rest in a deep stillness and silence, without any
sensory experience, either from the external world or from the
thought patterns arising from the basement of the mind.
Sensory awareness is one of the stages: Awareness of
objects, senses, and inner experiences are stages along the
journey of meditation. However, ultimately, you want to dwell in
the knowing that is beyond, or interior to all of these. It is the
doorway to the realization of the formless, colorless Self, the
center of consciousness.