Significance of Buddhi in Ayurveda as well as Modern Aspects

Shipra Girdhar; Rajesh Kumar Sharma; Dinesh Chandra Sharma

Significance of Buddhi in Ayurveda as well as Modern Aspects

Girdhar S.^1*, Kumar Sharma R.², Chandra Sharma D.³

DOI:

^1* Shipra Girdhar, Post Graduate Scholar, P.G. Dept. of Kriya Sharira, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University Jodhpur, Rajasthan, India.

² Rajesh Kumar Sharma, Professor & HOD, P.G. Dept. of Kriya Sharira, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University Jodhpur, Rajasthan, India.

³ Dinesh Chandra Sharma, Associate Professor, P.G. Dept. of Kriya Sharira, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University Jodhpur, Rajasthan, India.

In Ayurveda, the concept of Buddha covers a wide range. It is actually considered the ultimate knowledge. In the beginning, proper perception of knowledge takes place by Indriyas later it is processed with Mana, and after Manovyapara the Buddhi was formed. Human intelligence is the ability to acquire and apply knowledge and skills. Language, memory and speech are essential for acquiring and applying knowledge, hence considered as higher intellectual functions. In Ayurveda, till date, there aren’t enough studies available on the concept of Buddhi. Here the detailed description of the concept of Buddhi and its significance from an Ayurvedic perspective have been underexplored. Certain Buddhi Gunas is explained in Mahabharata. It can be correlated with different intellectual functions. On the basis of different sensory perception, Buddhi has two types’ Panchendriya Buddhi and Manobuddhi. Anatomically the Panchendriya Buddhi considered as different sensory cortices and their association cortices because the functions are same. Physiologically the Buddhi is considered as Manobuddhi which it can be functionally correlated with the process of cognition.

Keywords: Ayurveda, Buddhi, Panchendriya Buddhi, Manobuddhi

Corresponding Author	How to Cite this Article	To Browse
Shipra Girdhar, Post Graduate Scholar, P.G. Dept. of Kriya Sharira, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University, Dr. Sarvepalli Radhakrishnan Rajasthan Ayurved University Jodhpur, Rajasthan, India. Email:	Shipra Girdhar, Rajesh Kumar Sharma, Dinesh Chandra Sharma, Significance of Buddhi in Ayurveda as well as Modern Aspects. J Ayu Int Med Sci. 2022;7(11):165-168. Available From https://www.jaims.in/jaims/article/view/2180

Introduction

Buddhi is considered the ultimate outcome of Manovyapara. It is a separate entity which works in association with Indriyas and Manas. According to Ayurvedic concepts, Buddhi is the knowledge which is gained after the perception of objects through Indriyas along with Manas.^[1] Cognition and its retention take place under the area of Medha. In Ayurvedic classics, the word ‘Medha’ (power of retention of knowledge) as the faculty of Buddhi (intellect) and Buddhi (intellect) is the Guna (property) of Atma (soul). It manifests with the combination of Atma (soul) and Manas (mind). Medha (power of retention of knowledge) can be said to be an inherent ability. In each individual, production of knowledge starts with the perception of the objects. Indriya (senses) perceives the objects and carry the information from the environment to the Manas (mind). The received information is given a certain form as it passes through the Chintana (things requiring thought), Vichara (consideration), Uha (hypothesis) etc and is then sent to Atma (soul). After that knowledge is known by Atma (soul). It is stored in Medha (power of retention of knowledge)^[2]

So, with the above conceptual aspects in mind, there is some question over how the Buddhi actually originated in our minds and what areas are actually responsible for this. This is an article to gain a deeper knowledge of the relevance of Buddhi Considering Buddhi as a physiological and anatomical entity with the assistance of current research and literature.

Etymology and Derivation

The Sanskrit word Buddhi is derived root Budh meaning to know.^[3]

The synonyms of Buddhi are

The synonyms of Buddhi are Maneesha, Dhishana, Dhee, Prajna, Shemushi, Mati, Preksha, Upalabdhi, Chit, Samvit, Prajipat, Jnapti, Chetana, Samjna, Aaman, Pradhana and Prajnana.^[4]

Buddhi as the Ultimate Knowledge

According to Sushruta, Buddhi is the first manifestation of Avyakta Prakruti, i.e., Buddhi is generated from Avyakta Prakruti Mahat.^[5] Ahamkaras and all other Indriyas are produced later from this Mahat Buddhi.

It is the logic and reasoning capacity. Buddhi is derived from the root Budh Grahane, which denotes an occurrence that provides wisdom. Buddhi, according to Tarka Sangraha, is the intellect that fosters all living beings' behaviours and actions. It was seen as an act to have determined. Acharya Charaka asserts Objects are perceived with the assistance of sense organs and the mind. This perspective is first solely conceptual; the practical advantages and disadvantages are determined afterwards. The intellect is responsible for determining certain features of items that compel an individual to speak or act intellectually. According to Dalhana, "Buddhi" is developed after weighing the merits and negatives of an object.^[6]

Types

On The Basis of Sensual Perception

Panchendriya Buddhi: Charaka defines "Indriya Pancha Panchaka" (five pentads of senses) as a collection of 25 components associated to each Indriya (sensory organ).^[7] They briefly define the structural and functional components of Indriyas. Pancha Indriya (five sensory faculties), Pancha Indriya Dravya (five sensory materials), Pancha Indriya Adhishthana (five sense organs structural), Pancha Indriya Artha (objects of perception/five sensory stimuli), and Pancha Indriya Buddhi (five sensory perceptions) comprise "Indriya Pancha Panchaka." Indriya Buddhis are the fundamental intelligence or knowledge inherent in the Indriyas, allowing the Indriyas to perceive the knowledge of the linked object. The Indriya Buddhi assists an Indriya in seeing its associated information. Pancha Indriya Buddhis include Chakshu Buddhi, Shrotra Buddhi, Ghraana Buddhi, Rasana Buddhi, and Sparshana Buddhi.^[8]

Pancha Indriya	Pancha Indriya Dravya	Pancha Indriya Adhishthana	Pancha Indriya Artha	Pancha Indriya Buddhi
Chakshu Indriya	Aagni	Eye	Roopa	Chakshu Buddhi
Shrotra Indriya	Aakash	Ear	Sabdha	Shrotra Buddhi
Ghraana Indriya	Prithvi	Nose	Gandha	Ghraana Buddhi
Rasana Indriya	Jala	Tounge	Rasa	Rasana Buddhi
Sparshana Indriya	Vayu	Skin	Sparasha	Sparshana Buddhi

Manobuddhi: Intellect emanated through Manas, responsible for Tatva Jnana, Dharana and Grahana etc. According to Tarka Sangraha Smriti (memory) and Anubhava (experience) considered the types of Buddhi.

Seat

Hridaya: According to Charaka Samhita Vijnana, Indriya, Panchendriya Artha, Atma with Gunas, Manas are situated in Hridaya. Atma Guna has been referred as Adhyatma Gunas by Chakrapani. Buddhi is considered as one among Atma Gunas in Ashtanga Hridaya Sadhaka Pitta, that which responsible for Meda etc situated in Hridaya. Shiras - According to Bhela Samhita, Buddhi Vaisheshika Alochaka Pitta situated in Bhru Madhya. It causes Sukshma Buddhi. Buddhi Gunas as intellectual functions Buddhi Gunas explained in ‘Mahabharata’ are as follow Vyavasaya (enthusiasm), Samadhita - (withhold from unwanted thoughts), Pratipatti (to acquire knowledge by 4 Pramanas), Grahana (grasping power), Dharana (retaining power of learnt knowledge), Tatva Jnana (conceptual thinking), Dhi (power of discrimination), Dhriti (firmness or resolution), Smriti (storage of previous experiences) Buddhi Gunas can be correlated with different types of intellectual functions. The higher mental functions of the human brain comprise two terms cognition and behaviour. Cognition is composed of intellectual functions like memory, speech, language, complex perception, orientation, attention, judgement, retention power, planning, and decision-making. Behaviour is the manifestation of these cognitive functions.

Physiological consideration of Buddhi

When examining Buddhi physically, we might examine the Jnanotpatti process. Jnanotpatti is the same as the procedure for Manobuddhi development or the process of genesis knowledge. Jnana is acquired by soul touch with the Indriya and their Artha through mental presence Involvement in the elements Artha, Indriya, Mana, Buddhi, and Atma are also found in the birth of knowledge. According to Acharya Charaka, Atma the empirical soul is endowed with the power of perception, when it is associated with instruments (Karana). The Karanas (instruments) are Manas, Buddhi, Jananendriya, Karmendriya. Acharya Charaka explains the perceptual process, stating that Indriya establishes touch with Indriyartha in the presence of Manas (Samanaskena). The Artha's Manas decides whether it is Guna or Dosha. Buddhi then accepts the Artha if it is Guna or rejects it if it is Dosha - this is called as Nishchayatmaka Buddhi. The Buddhi determines the practical benefits and drawbacks (intellect).

Every action is integrative and interpretive. Such an interpretation is deliberate - Buddhipoorvakam.

Jnanotpatti in Neurophysiological View

The nervous system analyses millions of incoming signals via receptors, which are then transferred to sensory and integrating regions. Muller's law states that each type of receptor is extremely sensitive to only one sort of stimulation. This capacity of each receptor to respond solely to a certain stimulus is analogous to each Indriya responding only to the Artha that corresponds to its Bhuta structure. As an example, Touch, pressure, pain, heat, and cold are examples of somatic senses. Vision, hearing, taste, and smell are examples of special senses (Rupa, Shabda, Rasa, Sparsha and Gandha)

Samyoga in comparison to synapse

Information is mostly transferred as impulses across a series of neurons at the synapse. Synapses are the building blocks of all sensory impressions. Jnanotpatti requires a connection or Samyoga between Artha, Indriya, Mana, and Buddhi. Sannikarsha in Jnanotpatti is analogous to nervous system synapses. Crude discrimination of senses happens along the route of sensations from receptors to the spinal cord and thalamus. It is referred to as Indriya. This is referred to as Nirvikalpa Jnana (knowledge received via direct touch with things). After critical study of sensations and discrimination of distinct information, localization and interpretation of sensations happen in the cerebral cortex, which may be regarded as Savikalpa Jnana Vichara (Role of Manas involved). It can be considered as Manobuddhi. After deciphering sensory information from respective cortices Manobuddhi evolved. Manobuddhi is the ultimate outcome of knowledge which is formed in association cortices.

There are mainly 3 association areas in the brain.^[9]

Parieto-occipitotemporal association area, which has several functional subareas such as analysis of spatial, coordinates of body, Wernicke’s area for language comprehension and in angular gyrus it helps in the initial process of reading and interprets visual information.

The Prefrontal association area / orbitofrontal cortex it helps to plan complex patterns and sequences of motor movements provides thought processes in the mind and elaboration of

thoughts. Prefrontal Areas (9, 10, 11, 12, 13, 14, 23, 24, 29, 32); which are responsible for higher functions (learning, memory, emotions, social behaviour), personality of individuals, autonomic changes during emotional conditions. It is also called centre for planned actions and Seat of intelligence (Organ of Mind)

The Limbic association area; which is responsible for behaviour, emotions and motivation of individuals.

At the thalamic level integration of sensory impulses occur and it is a crude centre for perception of sensations, affective nature of sensation can be identified here.

Discussion and Conclusion

Buddhi is regarded as the ultimate type of knowledge. Following the Samyoga of the Indriyas, Indriyarthas, Manas, and Atma. Based on sensuous perception, there are several forms of Buddhi. The various intellectual functions are referred to as Buddhi Gunas. Panchendriya Buddhi is structurally linked to many sensory cortices and sensation association regions (visual, olfactory, gustatory etc). Manobuddhi is the localization and interpretation of sensations in the cerebral cortex after critical investigation of experiences and discrimination of distinct knowledge. It occurs in many association cortices and at the thalamic level. As buddhi is regarded as neurophysiological, it falls under a wide spectrum of association cortices such as the prefrontal association region, the Parieto-occipito temporal association area, the limbic association areas, and so on.

Reference

1. R K Sharma, Bhagwan dash. Charaka Samhita, Shareera sthana 1/22-23, Varanasi, Chaukhamba publications 2015; vol 2. p. 316.

2. R K Sharma, Bhagwan dash. Charaka Samhita, Vol. 1. Vidyadhar Shukla, editor. 1st ed. Varanasi: Chaukhamba Sanskrit Sansthan; 2002. p. 678.

3. Jha Srujan. Amarkosha online application

4. Jha Srujan. Amarkosha online application

5. Prof. K. R. Srikantamurty. Sushruta Samhita, Shareera sthana 1/4. Varanasi: Chaukhambha Orientalia; 2012. p. 4.

6. Dalhana commentary. Sushruta Samhita, Shareera sthana1/27: Chaukhambha Vishvabharati Oriental; 2013; vol 2.

7. R K Sharma, Bhagwan dash. Charaka Samhita, Sutra sthana 8/12 ; Varanasi, Chaukhamba publications 2015; vol 1. p. 167.

8. Acharya VJ, editor. Agnivesha, Elaborated by Charaka and Dridhabala Commentary by Chakrapani. Charaka Samhita, Sutra Sthana 8/3 and 12. Varanasi: Chaukhamba Surbharati Prakashan; 2008. p. 55 6.

9. Guyton and Hall Textbook of medical Physiology. Philadelphia, PA: Saunders/Elsevier; 2011.

Manuscript Received	Review Round 1	Review Round 2	Review Round 3	Accepted
2022-11-01	2022-11-02	2022-11-09	2022-11-16	2022-11-23
Conflict of Interest	Funding	Ethical Approval	Plagiarism X-checker	Note
Nil	Nil	Yes	19%

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Buddhi

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