Karma Indriyas

Karma Indriyas

A description of these organs will not be out of place here. A Karma Yogi should have a detailed knowledge of the nature and workings of these Indriyas. Vak (organ of speech), Pani (hands), Pada (feet), Upashtam (organ of generation) and Payu or Guda (anus, the organ of excretion) are the five organs of action. The real Indriyas are in the astral body (Linga-Sarira). They are very subtle (Sukshma): They have corresponding centres or counterparts in the brain (nerve centres). What you see outside-mouth, hands, feet, organ of reproduction and anus are mere Bahya-Karanas or external instruments. The Karma Indriyas are located in the Pranamaya Kosha or vital sheath of the astral body. The Karma Indriyas are the five soldiers. The commander-in-chief is the mind. The mind extracts work from these soldiers when it desires to get sensual objects for its gratification. Mind also works in unison with these five organs. Mind is the leader or the big dacoit. These five organs are his assistants. These Karma Indriyas execute the commands of their leader (mind) immediately. The Karma Indriyas cannot work independently without the healthy and willing co-operation of the mind. It is the mind that really works through these organs. It is the mind that really plans, schemes and suggests in all activities. During sleep these Indriyas get Laya (involution) in the mind temporarily. During Samadhi or the superconscious state they are absorbed in the mind.

The Karma Indriyas are born of the Rajasic portion of the Tanmatras. They are moved by Prana. Without the Prana, they cannot move even a fraction of an inch. The Jivatma or the individual soul, a reflection of Chaitanya in the mind-mirror is a constant companion of the mind. It is he who reaps the fruits of actions, pleasure or pain.

You will find in the Gita: “These five causes, O mighty-armed, learn of Me as declared in the Sankhya system, for the accomplishment of all actions. The body, the actor, the various organs, the diverse kinds of energies and the presiding deities, also, the fifth-whatever action a man performeth by his body, mind and speech, whether right or the reverse, these five are the cause thereof.” Ch. XVIII-13, 14, 15.

“That being so, he verily, who owing to untrained reason looketh on his Self, which is isolated, as the actor, he of perverted intelligence seeth not.” Ch. XVIII-16.

“He who is free from the egoistic notion, whose reason is not affected though he slay these people, he slayeth not, nor is he bound,” says the Lord. Krishna is known as a Nitya Brahmachari though He lived with Sri Radha, Rukmini, Satyabhama, etc., and had children. He was fully resting in His own Svarupa-Nirguna Brahman. Lord Krishna separated Himself from the body, mind and Indriyas and identified Himself with Satchidananda Svarupa. So He was called a Nitya Brahmachari. Durvasa ate a large quantity of food at a feast and proclaimed to his disciples: “I have eaten nothing. I am Nitya Upavasi. Tell this to the River Yamuna, she will give way to you all. You can cross the river without a boat.” Tiruvalluvar, a sage of South India gave the same instructions to his wife to cross a river as Durvasa did. She was quite astonished to see that the river gave way when she uttered the words of her husband. The state of Jnanis is indescribable and incomprehensible.

The presiding deity of the Vak Indriya is Agni; that of the hand is Indra; that of the feet is Upendra or Vishnu; that of Upastham is Prajapata; and that of Payu or anus is Mrityu.

You will find again in the Gita: “Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the actor form the threefold constituents of action.” Ch. XVIII-18.

You will find in Nyaya philosophy the terms Jnana, Iccha and Prayatna. Jnana is knowledge of objects. Iccha is desire. Prayatna is effort to obtain the desired objects. At first the Jiva or the individual soul has knowledge of the objects. Then a desire arises in the mind to get possession of the objects for his enjoyment. Then he applies himself diligently and exerts to obtain these objects. Desire is the motive force that moves the mind to action. Man muses or thinks of the objects of the senses. Then he develops attachment to them. From attachment there springs desire. Thought is the fuel. Desire is the fire. If you can stop the Sankalpas, the fire of desire will be extinguished by itself, just as a lamp is extinguished when the supply of ghee or oil is withdrawn.

There is at first attraction for objects. Then comes attachment. Even if the attraction dies, the longing (Kamana or Spriha) or hankering for the object will continue to remain. This is Trishna-tantu or the thread of hankering. Then there is the preference for objects. This is still more difficult to be eradicated. Destroy attachment first. Then the longing and preference will slowly die.

There are three kinds of impulses, viz., the impulse of thinking, the impulse of speech and the impulse of action. A Karma Yogi should not be impulsive. He must not be carried away by emotions. He must calm the surging, bubbling emotions and the impulses. He must purify the emotions. Then he can turn out real solid work. He must destroy all unnecessary, useless or vain thoughts. This will add to his reserve energy. This will conserve his energy. Energy is wasted in useless thinking.

Energy is also wasted in idle talking and worldly gossiping. A Karma Yogi should observe Mauna or silence for two hours daily and for six hours on Sundays and holidays. Mauna will destroy impulses of speech. He who observes Mauna can use measured words during speaking. He can control anger and falsehood. He will be peaceful. He will have a strong will. There are people who talk like a machine at a tremendous speed, without a full stop. The greatest punishment for such people is to put them in silence for three days. They will be in a great fix. He who talks much, thinks little and does little. He is a very restless man. The organ of speech brings great distraction of mind. Control of speech really means the control of the mind. There is a sharp sword in the tongue. One harsh word or a mild rebuke breaks a longstanding friendship and results in fighting and actual bloodshed. The restlessness of the world is due to too much talking, gossiping, backbiting and scandal mongering. Ladies are more talkative. They disturb the peaceful atmosphere of their homes. If all people of the world practise Mauna for two hours daily this will undoubtedly contribute to the peace of the world to a considerable degree.

Karma Indriyas – Organs of Action, Discipline, and Self-Control

Karma Indriyas are the organs of action through which a person expresses inner thoughts, desires, decisions, and intentions in the outer world. In yogic and philosophical understanding, human life works through both knowledge and action. The mind receives impressions from the world, the intellect judges them, desire creates movement, and the organs of action carry that movement into practical behavior. Therefore, these organs play a very important role in character, duty, and spiritual growth.

The five organs of action are speech, hands, feet, organ of reproduction, and organ of excretion. Speech helps a person communicate, teach, pray, guide, encourage, or hurt. Hands are used for work, service, creation, giving, or harming. Feet help in movement and travel. The reproductive organ is connected with creation and sense discipline. The organ of excretion supports bodily purification. Each organ has its purpose, but each must be guided by wisdom.

Karma Indriyas are different from the organs of knowledge, which receive information from the world. The eyes see, ears hear, nose smells, tongue tastes, and skin feels. These are connected with perception. But the organs of action express response. If perception is not guided properly, action may become careless. For example, the eyes may see something attractive, desire may arise, and the hands or speech may act wrongly. This shows why self-control is necessary.

Speech is one of the most powerful organs of action. Words can heal, inspire, educate, and bring peace. But words can also insult, deceive, divide, and create pain. A disciplined person does not speak everything that comes to mind. They think about truth, kindness, timing, and usefulness. Control of speech is a strong sign of inner maturity because the tongue often reveals the condition of the mind.

Hands are also deeply connected with karma. With hands, a person can serve the needy, write knowledge, build useful things, offer prayer, protect others, and perform honest work. The same hands can also steal, harm, waste, or support wrong actions. Therefore, the value of action depends not only on the organ but on the intention behind its use. Pure intention makes action noble.

Karma Indriyas teach that the body is an instrument, not the master. The organs should serve duty, truth, compassion, and self-discipline. If they are controlled by desire, anger, greed, or ego, they create bondage. If they are guided by wisdom, they become tools of purification. This is why spiritual traditions emphasize restraint, moderation, and awareness in daily conduct.

Feet represent movement and direction. They take a person toward good company or bad company, toward service or selfish pleasure, toward study or distraction. A seeker should be careful about where they go and what environments they enter. The feet should carry the body toward noble actions, peaceful places, teachers, service, and spiritual practice.

The reproductive organ requires special discipline because it is connected with strong desire and creative energy. When uncontrolled, it can lead to attachment, weakness, distraction, and misuse of relationships. When guided properly, it supports responsibility, purity, dignity, and self-mastery. Control in this area is not hatred of the body, but wise use of human energy.

Karma Indriyas also remind us that bodily functions must be respected and purified. The organ of excretion supports health and cleanliness. A clean body supports a clean mind. Yogic life does not ignore the body; it treats the body as a valuable instrument for higher living. Proper food, hygiene, moderation, and routine help maintain balance.

The mind is the ruler behind these organs. If the mind is restless, the organs become restless. If the mind is filled with anger, speech becomes harsh and hands may act violently. If the mind is pure, actions become peaceful and helpful. Therefore, controlling the organs of action begins with controlling thought, desire, and intention.

Karma Indriyas become pure when used for service, discipline, prayer, honest work, and self-control. Speech can repeat sacred words or speak truth. Hands can serve others. Feet can walk toward duty. The body can be used for spiritual practice instead of selfish enjoyment. In this way, ordinary physical actions become part of inner growth.

A person should examine daily how these organs are being used. Did the tongue speak truthfully? Did the hands help or harm? Did the feet go toward useful work or distraction? Did the body support purity or indulgence? Such self-reflection keeps conscience awake and prevents careless living.

In the end, Karma Indriyas show that spiritual life is not separate from action. Every word, movement, habit, and physical expression has moral value. When the organs of action are controlled by ignorance, they create bondage. When guided by wisdom, they become instruments of service, discipline, purity, and liberation. A person who masters action begins to master life itself.

The Three Gunas