Buddhi (बुद्धिः)

Buddhi commonly refers to the intellectual power of the brain. According to the Darshanas, Buddhi is considered to be one of the primary factors of evolution. However, in the context of human body, mind and consciousness; buddhi is believed to be the intellectual faculty pertaining to the individual Jivatma.

Introduction

Ayurveda was developed along with many other contemporary shastras like darshanas. Darshanas were the widely accepted schools of Bhartiya philosophy in that time. As a result, many concepts in Ayurveda have also been described after narrating their popular meaning as per the darshanas like Sankhya and Vaisheshika. Sankhya and Vaisheshika darshanas have maximum influence on Ayurveda. Thus, Ayurveda classics also describe the philosophical aspects of the term Buddhi that are originally narrated in darshanas. Spiritual aspects of Buddhi are described while narrating the Srshti Utpatti siddhanta, while role of buddhi in human physiology can also be found in understanding the process of obtaining knowledge of any subject. Here, buddhi is said to play the critical role as it forms the connecting link between the Manas (mind) and Atman (Soul or consciousness). Thus, according to Ayurveda, buddhi is the intellectual faculty which performs vital role in cognition.

Etymology

Buddhi is a Sanskrit term derived from the root, budh, which means "to know" or "to be awake." Therefore, buddhi refers to the intellect, wisdom and the power of the mind to understand, analyze, discriminate and decide.

Definition

निश्चयात्मिका बुद्धिः

बुद्धिः ज्ञानम्; अनेन च स्मृतिचेतनाधृत्यहङ्कारादीनां बुद्धिविशेषाणां ग्रहणम्| (Chakrapani commentary Char. Samh. Sutra 1.49)

Buddhi as an attribute of Jivatma

सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|

गुणाः प्रोक्ताः ... (Char. Samh. Sutra 1.49)

इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः|

बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२|| (Char. Samh. Sharir 1.72)

Buddhi as Atmaja bhava of garbha- Cha sharira 3.10

Seat of buddhi in Shariram

Hrdaya is regarded as the seat of buddhi and its proper functioning is regulated by sadhaka pitta.

Acharya Vagbhatta expounds the buddhi (intelligence), medha (memory and intellect), abhimana (ego) as attributes to sadhaka pitta which is residing in heart (hrdaya).Thus emotions are shown to be deeply related to and dependent on heart.

Buddhi as one of the Jnana devata

विविशुर्ज्ञानदेवताः|

बुद्धिः सिद्धिः स्मृतिर्मेधा धृतिः कीर्तिः क्षमा दया||

तानि चानुमतान्येषां तन्त्राणि परमर्षिभिः| (Char. Samh. Sutra 1.38-39)

Buddhi vyapara : Role of buddhi in the process of cognition and memory

(TBE)

Mana (mind) is must for the perception of subject or knowledge and in the absence of which no knowledge or perception occurs. The objects which are perceived through the Indriyas (senses) are termed as Arthas (objects). Each Indriya (senses) has specific objects to perceive, not the else. In the same way Manas (mind) as being an independent Indriya (senses), it also has its own Manoarthas (Objects of mind). For the cognition sense objects conjoins with senses and senses with Manas (mind). Buddhi Vyapara (discrimination) follows just after it. Buddhi (intellect) works on it by reasoning and logic and reacts accordingly. If there is no action to be taken then it gains knowledge and gets stored for further use. Retention of cognition takes place under the area of Medha (storage device)

Buddhindriyani (Sensory organs)

Also known as Jnanendriyani. Total 5 in number

एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|

पञ्च कर्मानुमेयानि येभ्यो बुद्धिः प्रवर्तते||२४|| (Char Sharira 1.24)

Types of Buddhi

या यदिन्द्रियमाश्रित्य जन्तोर्बुद्धिः प्रवर्तते| याति सा तेन निर्देशं मनसा च मनोभवा||३२||

भेदात् कार्येन्द्रियार्थानां बह्व्यो वै बुद्धयः स्मृताः| आत्मेन्द्रियमनोर्थानामेकैका सन्निकर्षजा||३३||

Satya Buddhi

सर्वलोकमात्मन्यात्मानं च सर्वलोके सममनुपश्यतः सत्या बुद्धिः समुत्पद्यते| सर्वलोकं ह्यात्मनि पश्यतो भवत्यात्मैव सुखदुःखयोः कर्ता नान्य इति|

कर्मात्मकत्वाच्च हेत्वादिभिर्युक्तः सर्वलोकोऽहमिति विदित्वा ज्ञानं पूर्वमुत्थाप्यतेऽपवर्गायेति| तत्र संयोगापेक्षीलोकशब्दः| षड्धातुसमुदायो हि सामान्यतः सर्वलोकः||७|| (Char Shaira 5.7)

शुद्धसत्त्वस्य या शुद्धा सत्या बुद्धिः प्रवर्तते| यया भिनत्त्यतिबलं महामोहमयं तमः||१६||

सर्वभावस्वभावज्ञो यया भवति निःस्पृहः| योगं यया साधयते साङ्ख्यः सम्पद्यते यया||१७||

यया नोपैत्यहङ्कारं नोपास्ते कारणं यया| यया नालम्बते किञ्चित् सर्वं सन्न्यस्यते यया||१८||

याति ब्रह्म यया नित्यमजरं शान्तमव्ययम् | विद्या सिद्धिर्मतिर्मेधा प्रज्ञा ज्ञानं च सा मता||१९|| (Char Shaira 5.16-19)