Comments by Lang and Dawson do make sense.
Seng Kiat is an Abhidhamma scholar. He enjoys “looking deeper” as I do too.
The types of indriya listed in Seng Kiat’s earlier post:
“Bāvīsat’ indriyāni: cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, manindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, viriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.
Twenty-two faculties: (1) the eye faculty, (2) the ear faculty, (3) the nose faculty, (4) the tongue faculty, (5) the body faculty, (6) the femininity faculty, (7) the masculinity faculty, (8) the life faculty, (9) the mind faculty, (10) the pleasure faculty, (11) the pain faculty, (12) the joy faculty, (13) the displeasure faculty, (14) the equanimity faculty, (15) the faith faculty, (16) the energy faculty, (17) the mindfulness faculty, (18) the concentration faculty, (19) the wisdom faculty, (20) the faculty, “I will know the unknown,” (21) the faculty of final knowledge, (22) the faculty of one who has final knowledge.
The last three types are the three types of ñāna grasped, respectively, at Sotapanna, higher magga phala leading to the Arahant stage, and at the Arahant stage.
– At the Sotapanna stage, one realizes that one has “seen” the way to Nibbana, i.e., one would have the anaññātaññassāmītindriya. That is why the Buddha called Ven. Kondanna “aññā Kndanna” upon him attaining the Sotapanna stage.
– At higher levels of magga phala, aññindriya grows as one meditates on the anicca, dukkha, and anatta nature and comprehends them at higher levels.
– An Arahant has the aññātāvindriya, meaning he/she knows that the process is complete and there is nothing more to do.
There is no connection to jhana.
See “Indriya Sutta (Iti 62)”
– The English translation is not quite right, but you can get the idea.