Sāṃkhya Kārikā verse 26

बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्राणरसनस्पर्शनकानि । वाक्पाणिपादपायूपस्थान् कर्मेन्द्रियाण्याहुः ॥ २६ ॥

buddhi-indriyaṇi cakṣuḥ srotra-ghrāṇa-rasana-tvak-ākhyāni |
vāk-pāṇi-pāda-pāyū-upastāḥ karma-indriyāṇi-āhuḥ ||

buddhi - the intellectual faculty; comprehension; intelligence, discernment, judgementindriya - faculty of sense; sense; organ of sense; organs of motor action and sensory perceptioncakṣus - sense of seeing; eye; seeing of a Ṛṣiśrotra - sense of hearing; earghrāṇa - sense of smelling; noserasana - sense of tasting; the tongue as organ of taste; phlegm or saliva; tasting, taste, flavour, savour; croaking (of frogs)tvak - sense of touching; skin; cinnamon;ākhyāta - recited, said, told, declared, made knownvāc - the act of speaking; utter a soundpāṇi - holding in the hand; the act of graspingpāda - the chapter of a book; section; a quarter, a fourth part; foot, leg; on foot; the act of locomotionpāyu - act of excretion; anusupastha - generative organ, the act of procreationkarman - act, action, performance; work, labour, activity; any religious act or rite; organ of senseāhuḥ - it is said; is called
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Commentaries and Reflections

Commentary by S Ramaswami:

buddhi- That by which we know
indriyaṇi- The instruments
The instruments by which we know (cognate or sense) are.

Here buddhi is not the be confused and relates to Jñāna (to know), thus Jñāna Indriya. The instruments of knowing or cognition.
cakṣuḥ- Eye
śrotra- Ear
ghrāṇa- Nose
rasana- Tongue
tvak- Skin
ākhyāni- By which they are described

vāk- Voice, Speech (That which produces it)
pāṇi- Hands, Arms
pāda- Legs, Feet
pāyu- Organ of Excretion
upastāḥ- Organ of Reproduction
karmendriyāṇi- The instruments of Action.
Karma: Action; Indriyani: The instruments.
āhuḥ- By which it is said
Thus these five are said to be the organs of action.

Their distinctive feature is that Ahaṃkāra as characterised by Rajas is their material cause.
A simile can be drawn with a musical instrument such as a Sitar.
When the strings are still its Tamas when you play without skill it is order or Sattva supported by or motivated by Rajas.
The nature of Rajas is energy.
Sattva and Tamas as the direction in which it moves.
Rajas dominates at the moment of change.

The nature of the mind is described next.