Changes

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.  

Buddhi (Sanskrit: बुद्धिः) is known as the intellectual power of the brain. According to the Darshanas (दर्शनानि) , 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 (जीवात्मा).  

== Introduction ==

== परिचयः ॥ 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.

Ayurveda was developed along with many other contemporary shastras (शास्त्राणि) like darshanas. Darshanas were the widely accepted schools of Bhartiya (भारतीय) 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 (साङ्‍ख्य दर्शनम्) and Vaisheshika (वैशेषिक दर्शनम्).  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 (सृष्टि उत्पत्ति सिद्धान्तः), 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 (मनः mind) and Atman (आत्मा Soul or consciousness). Thus, according to Ayurveda, buddhi is the intellectual faculty which performs vital role in cognition.

== Etymology ==

== व्युत्पत्ति॥ 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.

Buddhi is a Sanskrit term derived from the root, budh (बुध्), 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 ==

== व्याख्या ॥ Definition ==

निश्चयात्मिका बुद्धिः

निश्चयात्मिका बुद्धिः

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

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

== Buddhi as an attribute of Jivatma ==

== आत्मगुणः बुद्धिः ॥ Buddhi as an attribute of Jivatma ==

सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|  

सार्था गुर्वादयो बुद्धिः प्रयत्नान्ताः परादयः|  

Buddhi as Atmaja bhava of garbha- Cha sharira 3.10

Buddhi as Atmaja bhava of garbha- Cha sharira 3.10

== Seat of buddhi in Shariram ==

== शरीरे बुद्धेः स्थानम् ॥ Seat of buddhi in Shariram ==

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

Hrdaya (हृदयम्) 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.

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

== Buddhi as one of the Jnana devata ==

== ज्ञानदेवता बुद्धिः ॥ Buddhi as one of the Jnana devata ==

विविशुर्ज्ञानदेवताः|  

विविशुर्ज्ञानदेवताः|  

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

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

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

== बुद्धिव्यापारः ॥ Role of buddhi in the process of cognition and memory ==

(TBE)

(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)

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) ==

== बुद्धीन्द्रियाणि ॥ Sensory organs ==

Also known as Jnanendriyani. Total 5 in number

Also known as Jnanendriyani (ज्ञानेन्द्रियाणि). Total 5 in number

एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|  

एकैकाधिकयुक्तानि खादीनामिन्द्रियाणि तु|  

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

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

== Types of Buddhi ==

== विविधाः बुद्धिभेदाः ॥ Types of Buddhi ==

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

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

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

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

== Satya Buddhi ==

== सत्याबुद्धिः ॥ Satya Buddhi ==

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

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

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

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