The primary function of the senses in Indian philosophy is to perceive the external world and gather information about it.

The Nyaya school of Indian philosophy recognizes five senses: sight, hearing, smell, taste, and touch.

In the Vaisheshika school of Indian philosophy, the senses are considered to be the primary source of knowledge, providing direct knowledge of objects through perception.

Adi Shankara, the founder of the Advaita Vedanta school of Indian philosophy, argued that the senses are unreliable and that true knowledge can only be obtained through introspection and the realization of the oneness of the self with Brahman.

In the Buddhist tradition, the senses are seen as the source of attachment and desire, which lead to suffering and rebirth. The goal of Buddhist practice is to overcome attachment and desire, and to achieve liberation from the cycle of suffering and rebirth.

Kapila, the founder of the Samkhya school of Indian philosophy, proposed the theory of 'Sankhya Karika', which emphasizes the distinction between the senses and the mind. According to Kapila, the senses are responsible for perception, while the mind is responsible for cognition and understanding.

In the Jaina tradition, the senses are seen as a source of temptation and distraction, and must be controlled and subdued in order to achieve liberation. This can be done through practices such as meditation and self-discipline.

Sri Aurobindo, the founder of the Integral Yoga school of Indian philosophy, argued that the senses are capable of providing valid knowledge, but only when they are used in conjunction with reason and intuition. He believed that the senses, reason, and intuition are all necessary for a comprehensive understanding of reality.

In the Sikh tradition, the senses are seen as a gift from God, and are to be used to experience the beauty and wonder of the world. This can be done through practices such as meditation, contemplation, and service to others.

Charvaka, the founder of the Charvaka school of Indian philosophy, argued that the senses are the only source of knowledge and that all knowledge is derived from sensory experience. He rejected the idea of a soul or an afterlife, and believed that the goal of life is to enjoy the pleasures of the senses.

In the Mimamsa school of Indian philosophy, the senses are used to perceive the objects and materials used in the ritual, such as the sacrificial fire, the offerings, and the sacred texts. The senses are also used to experience the emotions and sensations associated with the ritual, such as devotion, awe, and gratitude.

Jaimini, the founder of the Mimamsa school of Indian philosophy, argued that the senses are capable of providing valid knowledge, but only when they are used in accordance with the teachings of the Vedas. He believed that the Vedas are the ultimate authority on all matters of knowledge, and that the senses can only be used to confirm or supplement the knowledge that is contained in the Vedas.

In the Vedanta school of Indian philosophy, the senses are seen as a source of distraction and attachment, and must be controlled and subdued in order to achieve self-realization. This can be done through practices such as meditation, self-inquiry, and the cultivation of detachment and non-attachment.

Ramanuja, the founder of the Vishishtadvaita school of Indian philosophy, argued that the senses are capable of providing valid knowledge, but only when they are used in conjunction with the mind and the intellect. He believed that the senses, the mind, and the intellect are all necessary for a comprehensive understanding of reality.