Administrators, Editors, Bots, Bureaucrats, Charaksamhita, Moderators (CommentStreams), Interface administrators, Administrators
10,100
edits
Changes
Jump to navigation
Jump to search
Line 1:
Line 1: − + + + + + + + + + + + + Line 20:
Line 31: − + − + + + + + + + Line 29:
Line 46: − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिः अनुभूतार्थस्मरणं+ − − − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिः अतीतार्थविषयज्ञानं − − Smruti is defined as the real knowledge of previous subjects/experiences happened in past. [Cha.Sa[[Chikitsa Sthana]]9/3] − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत):स्मृतिः सर्वभावतत्त्वस्मरणम्|+ − − − + − − तद्यथा- शुचिं सत्याभिसन्धं जितात्मानं संविभागिनं ज्ञानविज्ञानवचनप्रतिवचनसम्पन्नं स्मृतिमन्तं कामक्रोधलोभमानमोहेर्ष्याहर्षामर्षापेतं समं सर्वभूतेषु ब्राह्मं विद्यात् (१)| − लेखास्थवृत्तं प्राप्तकारिणमसम्प्रहार्यमुत्थानवन्तं स्मृतिमन्तमैश्वर्यलम्भिनं [१] व्यपगतरागेर्ष्याद्वेषमोहं याम्यं विद्यात् (४)| − + − स्मृतिमान् हेतुयुक्तिज्ञो जितात्मा प्रतिपत्तिमान्| + − भिषगौषधसंयोगैश्चिकित्सां कर्तुमर्हति||३६|| − − − विद्या वितर्को विज्ञानं स्मृतिस्तत्परता क्रिया| + − यस्यैते षड्गुणास्तस्य न साध्यमतिवर्तते||२१|| − − − − कुशलाश्च स्मृतिमतिशास्त्रयुक्तिज्ञानस्यात्मनः | − − स्मृतिर्निर्देशकारित्वमभीरुत्वमथापि च| − ज्ञापकत्वं च रोगाणामातुरस्य गुणाः स्मृताः||९|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): अस्मृतिस्तु ज्वरवेगागमनकालास्मरणेऽभिप्रेता, यदुक्तं- “ज्वरवेगं च कालं च चिन्तयञ्ज्वर्यते तु यः| तस्येष्टैश्च विचित्रैश्च प्रयोगैर्नाशयेत् स्मृतिम्” (चि.अ.३) इति||९|| − + − − हितमेवानुरुध्यन्ते प्रपरीक्ष्य परीक्षकाः| − रजोमोहावृतात्मानः प्रियमेव तु लौकिकाः||३६|| − − श्रुतं बुद्धिः स्मृतिर्दाक्ष्यं धृतिर्हितनिषेवणम्| − वाग्विशुद्धिः शमो धैर्यमाश्रयन्ति परीक्षकम्||३७|| − − लौकिकं नाश्रयन्त्येते गुणा मोहरजःश्रितम् | − तन्मूला बहवो यन्ति रोगाः शारीरमानसाः||३८|| − − आप्ता ह्यवितर्कस्मृतिविभागविदो निष्प्रीत्युपतापदर्शिनश्च| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): तिस्रैषणीये प्रथममनुमानादिलक्षणान्युक्तानि, पुनरिह ‘तत्रोपदेशो नाम’ इत्यादिनाऽऽप्तोपदेशादिलक्षणाभिधानं प्रकरणागतत्वात् क्रियते, प्राकरणिको ह्यर्थोऽनुच्यमानो न्यूनो भवति| अवितर्केत्यादि|- वितर्कः कथन्ता अनिश्चितज्ञानमिति यावत्, स्मृतिः स्मरणज्ञानं, विभाग एकदेशः; एतद्विपर्ययान्निश्चयेनानुभवेन च कार्त्स्न्येन च ये भावान् जानते, तेऽवितर्कस्मृतिविभागविदः| वितर्कादिवेदी तु नाप्तः, प्रतिपाद्यवस्त्वशेषविशेषाविज्ञानात्| स्मृतिज्ञानं च यद्यपि प्रमाणमूलमेव, तथाऽपि वर्तमानक्षणे स्मृतिज्ञानविषयार्थस्य नावश्यविद्यमानतेति न तत् प्रमाणमिति भावः; किंवा, स्मृतिज्ञानं स्मृतिशास्त्रजं ज्ञानं गणितज्ञानं च; एतच्च ज्ञानद्वयं साक्षादर्थादर्शकं दुरवबोधेन मिथ्याज्ञानत्वसम्भवादप्रमाणमपीति नोपादेयम्| Line 99:
Line 79: − धृतिमन्तमनहङ्कृतं मेधाविनं वितर्कस्मृतिसम्पन्नमुदारसत्त्वं |+ − Good memory is important quality of a disciple. This quality is assessed by a teacher while examining the student.[Cha.Sa.[[Vimana Sthana]]8/8 and 13]+ − ====Sign of Sattva Sara (purity of mind)====+ − − स्मृतिमन्तो भक्तिमन्तः कृतज्ञाः प्राज्ञाः शुचयो महोत्साहा दक्षा धीराः समरविक्रान्तयोधिनस्त्यक्तविषादाः सुव्यवस्थितगतिगम्भीरबुद्धिचेष्टाः कल्याणाभिनिवेशिनश्च सत्त्वसाराः| − − Smrutimanta i.e. a person with good memory is first and foremost sign of a person with utmost purity of mind. This is also one of the sign of great mental strength and objective to attain while treating mental disorders. [Cha.Sa.[[Vimana Sthana]]8/110] − − तत्रायुरुक्तं स्वलक्षणतो यथावदिहैव पूर्वाध्याये च| − तत्र शारीरमानसाभ्यां रोगाभ्यामनभिद्रुतस्य विशेषेण यौवनवतः समर्थानुगतबलवीर्ययशःपौरुषपराक्रमस्य ज्ञानविज्ञानेन्द्रियेन्द्रियार्थबलसमुदये वर्तमानस्य परमर्द्धिरुचिरविविधोपभोगस्य समृद्धसर्वारम्भस्य यथेष्टविचारिणः सुखमायुरुच्यते; असुखमतो विपर्ययेण; हितैषिणः पुनर्भूतानां परस्वादुपरतस्य सत्यवादिनः शमपरस्य [२] परीक्ष्यकारिणोऽप्रमत्तस्य त्रिवर्गं परस्परेणानुपहतमुपसेवमानस्य पूजार्हसम्पूजकस्य ज्ञानविज्ञानोपशमशीलस्य वृद्धोपसेविनः सुनियतरागरोषेर्ष्यामदमानवेगस्य सततं विविधप्रदानपरस्य तपोज्ञानप्रशमनित्यस्याध्यात्मविदस्तत्परस्य लोकमिमं चामुं चावेक्षमाणस्य [[स्मृति]]मतिमतो हितमायुरुच्यते; अहितमतो विपर्ययेण||२४|| Line 119:
Line 92: − − यानि तु खल्वस्य गर्भस्यात्मजानि, यानि चास्यात्मतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः तद्यथा- तासु तासु योनिषूत्पत्तिरायुरात्मज्ञानं मन इन्द्रियाणि प्राणापानौ प्रेरणं धारणमाकृतिस्वरवर्णविशेषाः सुखदुःखे इच्छाद्वेषौ चेतना धृतिर्बुद्धिः स्मृतिरहङ्कारः प्रयत्नश्चेति (आत्मजानि)||१०|| − − इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः| − बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत):स्मृतिस्तु पूर्वानुभूतार्थस्मर्तारं स्थायिनमात्मानं गमयतीत्याद्यनुसरणीयम्| − − अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः| − विद्यते सति भूतानां कारणे देहमन्तरा||५२|| − − अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते, भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति, यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति| − येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदा जातेरतिक्रान्ताया अपि स्मरति| − स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृत्य पुरुषो ‘जातिस्मर’ इत्युच्यते| ||१३|| − − यानि खल्वस्य गर्भस्य सत्त्वजानि, यान्यस्य सत्त्वतः सम्भवतः सम्भवन्ति, तान्यनुव्याख्यास्यामः; तद्यथा- भक्तिः शीलं शौचं द्वेषः स्मृतिर्मोहस्त्यागो मात्सर्यं शौर्यं भयं क्रोधस्तन्द्रोत्साहस्तैक्ष्ण्यं मार्दवं गाम्भीर्यमनवस्थितत्वमित्येवमादयश्चान्ये, ते सत्त्वविकारा यानुत्तरकालं सत्त्वभेदमधिकृत्योपदेक्ष्यामः| − नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं तु प्रायोवृत्त्याऽऽह [३] ||१३|| − − रूपस्य सत्त्वस्य च सन्ततिर्या नोक्तस्तदादिर्नहि सोऽस्ति कश्चित्| तयोरवृत्तिः क्रियते पराभ्यां धृतिस्मृतिभ्यां परया धिया च||४२|| + − − अथाग्निवेशप्रमुखान् विविशुर्ज्ञानदेवताः| − बुद्धिः सिद्धिः स्मृतिर्मेधा धृतिः कीर्तिः क्षमा दया||३९|| − − आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया| − दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०|| − इत्यष्टविधमाख्यातं योगिनां बलमैश्वरम्| − शुद्धसत्त्वसमाधानात्तत् सर्वमुपजायते||१४१|| Line 182:
Line 129: − स्मृतिबुद्धिप्रमोहश्च संरोधः स्रोतसां ज्वरः| + − इन्द्रियाणामसामर्थ्यं विषवेगप्रवर्त(र्ध)नम्||४८|| − भवेन्नृणां दिवास्वप्नस्याहितस्य निषेवणात्| − तस्माद्धिताहितं स्वप्नं बुद्ध्वा स्वप्यात् सुखं बुधः||४९|| − − − − मद्याक्षेपो धीधृतिस्मृतिहराणां | − न च बुद्धिस्मृतिहरो विषयेषु न चाक्षमः| + − सुखनिद्राप्रबोधश्च प्रथमः सुखदो मदः||४३|| − मुहुः स्मृतिर्मुहुर्मोहो(ऽ)व्यक्ता सज्जति वाङ्मुहुः| − युक्तायुक्तप्रलापश्च प्रचलायनमेव च||४४|| − − − − यत्रैकः स्मृतिविभ्रंशस्तत्र सर्वमसाधुवत्| − इत्येवं मद्यदोषज्ञा मद्यं गर्हन्ति यत्नतः||५७|| − − सर्वे शरीरदोषा भवन्ति ग्राम्याहारादम्ललवणकटुकक्षारशुष्कशाकमांसतिलपललपिष्टान्नभोजिनां [१] विरूढनवशूकशमीधान्यविरुद्धासात्म्यरूक्षक्षाराभिष्यन्दिभोजिनां क्लिन्नगुरुपूतिपर्युषितभोजिनां विषमाध्यशनप्रायाणां दिवास्वप्नस्त्रीमद्यनित्यानां विषमातिमात्रव्यायामसङ्क्षोभितशरीराणां भयक्रोधशोकलोभमोहायासबहुलानाम्; अतोनिमित्तं [२] हि शिथिलीभवन्ति मांसानि, विमुच्यन्ते सन्धयः, विदह्यते रक्तं, विष्यन्दते चानल्पं मेदः, न सन्धीयतेऽस्थिषु मज्जा, शुक्रं न प्रवर्तते, क्षयमुपैत्योजः; स एवम्भूतो ग्लायति, सीदति, निद्रातन्द्रालस्यसमन्वितो निरुत्साहः श्वसिति, असमर्थश्चेष्टानां शारीरमानसीनां, नष्टस्मृतिबुद्धिच्छायो रोगाणामधिष्ठानभूतो न सर्वमायुरवाप्नोति| Line 216:
Line 146: − − धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्| − असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८|| − − तत्त्वज्ञाने स्मृतिर्यस्य रजोमोहावृतात्मनः| − भ्रश्यते स स्मृतिभ्रंशः स्मर्तव्यं हि स्मृतौ स्थितम्||१०१|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिभ्रंशं विवेचयति- तत्त्वेत्यादि| तत्त्वज्ञाने स्मृतिर्यस्य भ्रश्यत इति योजना| स्मर्तव्यं हि स्मृतौ स्थितमिति स्मर्तव्यत्वेन सम्मतस्यार्थस्य स्मरणं प्रशस्तस्मृतिधर्मः| तत्र च तत्त्वज्ञानस्य शिष्टानां स्मर्तव्यत्वेन सम्मतस्य यदस्मरणं, तत् स्मृत्यपराधाद्भवतीत्यर्थः||१०१|| − − धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्| − प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२|| Line 238:
Line 157: − उन्मादं पुनर्मनोबुद्धिसञ्ज्ञाज्ञानस्मृतिभक्तिशीलचेष्टाचारविभ्रमं [१] विद्यात्||५||+ − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिविभ्रमात्तु न स्मरति, अयथावद्वा स्मरति|+ − The perversion of memory is cardinal sign of Unmada. It is reflected as complete or partial loss of memory. [Cha.Sa.[[Nidana Sthana]]7/5]+ − − ====Smruti samplav (abnormality) in Apasmara(epilepsy):==== − − अपस्मारं पुनः स्मृतिबुद्धिसत्त्वसम्प्लवाद्बीभत्सचेष्टमावस्थिकं तमः प्रवेशमाचक्षते||५|| − − − − धीविभ्रमः सत्त्वपरिप्लवश्च पर्याकुला दृष्टिरधीरता च| − अबद्धवाक्त्वं हृदयं च शून्यं सामान्यमुन्मादगदस्य लिङ्गम्||६|| − स मूढचेता न सुखं न दुःखं नाचारधर्मौ कुत एव शान्तिम्| − विन्दत्यपास्तस्मृतिबुद्धिसञ्ज्ञो भ्रमत्ययं चेत इतस्ततश्च||७|| − − सम्पूरणैर्मन्दविचेष्टितस्य सोष्मा कफो मर्मणि सम्प्रवृद्धः| − बुद्धिं स्मृतिं चाप्युपहत्य चित्तं प्रमोहयन् सञ्जनयेद्विकारम्||१३|| − वाक्चेष्टितं मन्दमरोचकश्च नारीविविक्तप्रियताऽतिनिद्रा| − छर्दिश्च लाला च बलं च भुङ्क्ते नखादिशौक्ल्यं च कफात्मकस्य||१४|| − − नग्नं विधावन्तं नैकत्र तिष्ठन्तं दुःखान्यावेदयन्तं नष्टस्मृतिं च पिशाचोन्मत्तं विद्यात्||२०|| Line 276:
Line 177: − − कफपित्तं प्रकुपित्तं बलवत् स्वेन हेतुना| − विसर्पत्येकदेशे तु प्रक्लेदयति देहिनम्||३७|| − तद्विकाराः शीतज्वरः -------च भवति सञ्ज्ञास्मृतिहन्ता च; तं कर्दमविसर्पपरीतमचिकित्स्यं विद्यात्||३८|| − − सर्वेन्द्रियाणां शून्यत्वं ज्ञात्वा स्मृतिबलक्षयम्||२०२|| − व्याने प्राणावृते लिङ्गं कर्म तत्रोर्ध्वजत्रुकम्| − − इह खलु वर्णश्च स्वरश्च गन्धश्च रसश्च स्पर्शश्च चक्षुश्च श्रोत्रं च घ्राणं च रसनं च स्पर्शनं च सत्त्वं च भक्तिश्च शौचं च शीलं चाचारश्च स्मृतिश्चाकृतिश्च प्रकृतिश्च विकृतिश्च बलं च ग्लानिश्च मेधा च हर्षश्च रौक्ष्यं च स्नेहश्च तन्द्रा चारम्भश्च गौरवं च लाघवं च गुणाश्चाहारश्च विहारश्चाहारपरिणामश्चोपायश्चापायश्च व्याधिश्च व्याधिपूर्वरूपं च वेदनाश्चोपद्रवाश्च च्छाया च प्रतिच्छाया च स्वप्नदर्शनं च दूताधिकारश्च पथि चौत्पातिकं चातुरकुले भावावस्थान्तराणि च भेषजसंवृत्तिश्च [१] भेषजविकारयुक्तिश्चेति परीक्ष्याणि प्रत्यक्षानुमानोपदेशैरायुषः प्रमाणावशेषं जिज्ञासमानेन भिषजा||३|| − − भक्तिः शीलं स्मृतिस्त्यागो बुद्धिर्बलमहेतुकम्| − षडेतानि निवर्तन्ते षड्भिर्मासैर्मरिष्यतः||७|| − − स्मृतिस्त्यजति मेधा च ह्रीश्रियौ चापसर्पतः| − उपप्लवन्ते पाप्मान ओजस्तेजश्च नश्यति||४८|| Line 309:
Line 195: − − प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः| − मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८|| − − बुद्धिस्मृतिज्ञानतपोनिवासः पुनर्वसुः प्राणभृतां शरण्यः| − उन्मादहेत्वाकृतिभेषजानि कालेऽग्निवेशाय शशंस पृष्टः||३|| − − त्यागः प्रज्ञापराधानामिन्द्रियोपशमः स्मृतिः| − देशकालात्मविज्ञानं सद्वृत्तस्यानुवर्तनम्||५३|| − आगन्तूनामनुत्पत्तावेष मार्गो निदर्शितः| − प्राज्ञः प्रागेव तत् कुर्याद्धितं विद्याद्यदात्मनः||५४|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिः पुत्रादीनां विनश्वरत्वस्वभावाद्यनुस्मरणं;यदुक्तम्- “स्मृत्वा स्वभावं भावानां स्मरन् दुःखाद्विमुच्यते” (शा.अ.१); एतच्च द्वयं मानसरोगप्रतिघातकम्| − − पापवृत्तवचःसत्त्वाः सूचकाः कलहप्रियाः| − मर्मोपहासिनो लुब्धाः परवृद्धिद्विषः शठाः||५६|| − परापवादरतयश्चपला रिपुसेविनः| − निर्घृणास्त्यक्तधर्माणः परिवर्ज्या नराधमाः||५७|| − बुद्धिविद्यावयःशीलधैर्यस्मृतिसमाधिभिः| − वृद्धोपसेविनो वृद्धाः स्वभावज्ञा गतव्यथाः||५८|| − सुमुखाः सर्वभूतानां प्रशान्ताः शंसितव्रताः| − सेव्याः सन्मार्गवक्तारः पुण्यश्रवणदर्शनाः||५९|| − − सुहृदश्चानुकूलास्तं स्वाप्ता धर्मार्थवादिनः| − संयोजयेयुर्विज्ञानधैर्यस्मृतिसमाधिभिः ||६३|| − − तत्रेन्द्रियाणां समनस्कानामनुपतप्तानामनुपतापाय प्रकृतिभावे प्रयतितव्यमेभिर्हेतुभिः; तद्यथा- सात्म्येन्द्रियार्थसंयोगेन बुद्ध्या सम्यगवेक्ष्यावेक्ष्य कर्मणां सम्यक् प्रतिपादनेन, देशकालात्मगुणविपरीतोपासनेन चेति| तस्मादात्महितं चिकीर्षता सर्वेण सर्वं सर्वदा स्मृतिमास्थाय सद्वृत्तमनुष्ठेयम्||१७|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): तस्मात् कारणादात्महितं कर्तुमिच्छता, स्मृतिमास्थायावधानेन सद्वृत्तोपदेशं स्मृत्वेत्यर्थः, सतां वृत्तमनुष्ठानं देहवाङ्मनःप्रवृत्तिरूपं सद्वृत्तमनुष्ठेयम्| इह जन्मनि जन्मान्तरे च शान्तिशौचाचारादियोगजनितधर्मप्रभावात्त्रिवर्गमव्याकुलमुपयुञ्जानास्तिष्ठन्तीति ‘सन्त’ इत्युच्यन्ते, अधार्मिकास्तु विद्यमाना अप्यप्रशस्तावस्थानत्वेन| ‘असन्त’ इत्युच्यन्ते||१७|| − + − − घृतमांसवितृप्तं वा निवाते स्थापयेत् सुखम्| − त्यक्त्वा मतिस्मृतिभ्रंशं सञ्ज्ञां लब्ध्वा प्रमुच्यते [१] ||७८|| − − धृतिस्मृतिबलं कृत्वा श्रद्दधानः समाहितः| − विधूय मानसान् दोषान् मैत्रीं भूतेषु चिन्तयन्||२२|| Line 381:
Line 232: − − उन्मादे वातजे पूर्वं स्नेहपानं विशेषवित्| − कुर्यादावृतमार्गे तु सस्नेहं मृदु शोधनम्||२५|| − कफपित्तोद्भवेऽप्यादौ वमनं सविरेचनम्| − स्निग्धस्विन्नस्य कर्तव्यं शुद्धे संसर्जनक्रमः||२६|| − निरूहं स्नेहबस्तिं च शिरसश्च विरेचनम्| − ततः कुर्याद्यथादोषं तेषां भूयस्त्वमाचरेत्||२७|| − हृदिन्द्रियशिरःकोष्ठे संशुद्धे वमनादिभिः| − मनःप्रसादमाप्नोति स्मृतिं सञ्ज्ञां च विन्दति||२८|| − शुद्धस्याचारविभ्रंशे तीक्ष्णं नावनमञ्जनम्| − ताडनं च मनोबुद्धिदेहसंवेजनं [१] हितम्||२९|| − यः सक्तोऽविनये पट्टैः संयम्य सुदृढैः सुखैः| − अपेतलोहकाष्ठाद्ये संरोध्यश्च तमोगृहे||३०|| − तर्जनं त्रासनं दानं हर्षणं सान्त्वनं भयम्| − विस्मयो विस्मृतेर्हेतोर्नयन्ति प्रकृतिं मनः||३१|| − प्रदेहोत्सादनाभ्यङ्गधूमाः पानं च सर्पिषः| − प्रयोक्तव्यं मनोबुद्धिस्मृतिसञ्ज्ञाप्रबोधनम्||३२|| Line 426:
Line 260: − − दीर्घमायुः स्मृतिं मेधामारोग्यं तरुणं वयः| − प्रभावर्णस्वरौदार्यं देहेन्द्रियबलं परम्||७|| − वाक्सिद्धिं प्रणतिं कान्तिं लभते ना रसायनात्| − लाभोपायो हि शस्तानां रसादीनां रसायनम्||८|| − − दीप्त्योजःस्मृतिमेधाग्निबुद्धीन्द्रियबलार्थिनः| − पिबेयुः सर्पिरार्ताश्च दाहशस्त्रविषाग्निभिः||४३|| − − स्मृतिबुद्ध्यग्निशुक्रौजःकफमेदोविवर्धनम्| − वातपित्तविषोन्मादशोषालक्ष्मीज्वरापहम् [१] ||२३१|| − − स्रोतोविबन्धान् विविधान् प्रलेपं हृदयोरसोः| − स्मृतिबुद्धिप्रमोहं च जयेच्छीघ्रं हरीतकी||३४|| − − मेधास्मृतिबलोपेताश्चिररात्रं तपोधनाः| − ब्राह्मं तपो ब्रह्मचर्यं चेरुश्चात्यन्तनिष्ठया||५६|| − रसायनमिदं ब्राह्ममायुष्कामः प्रयोजयेत्| − दीर्घमायुर्वयश्चाग्र्यं कामांश्चेष्टान् समश्नुते||५७|| − (इति ब्राह्मरसायनम्)| − − मेधां स्मृतिं कान्तिमनामयत्वमायुःप्रकर्षं बलमिन्द्रियाणाम्| − स्त्रीषु प्रहर्षं परमग्निवृद्धिं वर्णप्रसादं पवनानुलोम्यम्||७३|| − रसायनस्यास्य नरः प्रयोगाल्लभेत जीर्णोऽपि कुटीप्रवेशात्| − जराकृतं रूपमपास्य सर्वं बिभर्ति रूपं नवयौवनस्य||७४|| − (इति च्यवनप्राशः)| − − जराव्याधिप्रशमनं स्मृतिमेधाकरं परम्| − आयुष्यं पौष्टिकं धन्यं स्वरवर्णप्रसादनम्||२७|| − परमोजस्करं चैतत् सिद्धमैन्द्रं रसायनम्| − नैनत् प्रसहते कृत्या नालक्ष्मीर्न विषं न रुक्||२८|| − श्वित्रं सकुष्ठं जठराणि गुल्माः प्लीहा पुराणो विषमज्वरश्च| − मेधास्मृतिज्ञानहराश्च रोगाः शाम्यन्त्यनेनातिबलाश्च वाताः||२९|| − (इत्यैन्द्रं रसायनम्)| − − सर्वलौहैः [१] सुवर्णेन वचया मधुसर्पिषा| − विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६|| − संवत्सरप्रयोगेण मेधास्मृतिबलप्रदा| − भवत्यायुःप्रदा धन्या जरारोगनिबर्हणी||४७|| − (इति त्रिफलारसायनमपरम्)| − − जराव्याधिप्रशमनं देहदार्ढ्यकरं परम्| − मेधास्मृतिकरं धन्यं क्षीराशी तत् प्रयोजयेत्||५३|| − − अथेन्द्रस्तदायुर्वेदामृतमृषिभ्यः सङ्क्रम्योवाच- एतत् सर्वमनुष्ठेयम्, अयं च शिवः कालो रसायनानां, दिव्याश्चौषधयो हिमवत्प्रभवाः [१] प्राप्तवीर्याः; तद्यथा- ऐन्द्री, ब्राह्मी, पयस्या, क्षीरपुष्पी, श्रावणी, महाश्रावणी, शतावरी, विदारी, जीवन्ती, पुनर्नवा, नागबला, स्थिरा, वचा, छत्रा, अतिच्छत्रा, मेदा, महामेदा, जीवनीयाश्चान्याः पयसा प्रयुक्ताः षण्मासात् परमायुर्वयश्च तरुणमनामयत्वं स्वरवर्णसम्पदमुपचयं मेधां स्मृतिमुत्तमबलमिष्टांश्चापरान् भावानावहन्ति सिद्धाः||६|| − (इतीन्द्रोक्तं रसायनम्)| − − सर्वरोगप्रशमनं वृष्यमायुष्यमुत्तमम्| − सत्त्वस्मृतिशरीराग्निबुद्धीन्द्रियबलप्रदम्||२४|| − − महापैशाचिकं नाम घृतमेतद्यथाऽमृतम्| − बुद्धिस्मृतिकरं चैव बालानां चाङ्गवर्धनम्||४८|| − इति महापैशाचिकं घृतम्| − − नराणां दीप्यते चाग्निः स्मृतिर्बुद्धिश्च वर्धते||२४|| − − मेधास्मृतिकरः पथ्यः शोषघ्नः कूर्म उच्यते| − − सतामुपासनं सम्यगसतां परिवर्जनम्| − व्रतचर्योपवासौ च नियमाश्च पृथग्विधाः||१४३|| − धारणं धर्मशास्त्राणां विज्ञानं विजने रतिः| − विषयेष्वरतिर्मोक्षे व्यवसायः परा धृतिः||१४४|| − कर्मणामसमारम्भः कृतानां च परिक्षयः| − नैष्क्रम्यमनहङ्कारः [१] संयोगे भयदर्शनम्||१४५|| − मनोबुद्धिसमाधानमर्थतत्त्वपरीक्षणम्| − तत्त्वस्मृतेरुपस्थानात् सर्वमेतत् प्रवर्तते||१४६|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): प्रस्तावान्मोक्षोपायमाह- सतामित्यादि| परा धृतिरिति अतिशयितं मनोनियमनम्| कर्मणामसमारम्भ इति अनागतधर्माधर्मसाधनानामकरणम्| कृतानां च परिक्षय इति जन्मान्तरैः कृतानां कर्मणां फलोपभोगात् परिक्षयः| नैष्कम्यं संसारनिष्क्रमणेच्छा| अनहङ्कार इति ममेदम्, अहं ‘करोमि’ इत्यादिबुद्धिवर्जनम्| संयोग इति आत्मशरीरादिसंयोगे| मनोबुद्धिसमाधानमिति मनोबुद्ध्योरात्मनि समाधानम्| सर्वमेतदिति ‘कर्मणामसमारम्भः’ इत्याद्युक्तम् [२] | तत्त्वस्मृतिः आत्मादीनां यथाभूतानुस्मरणं [३] ; सा च नात्मा शरीराद्युपकार्यः, शरीरादयश्चामी आत्मव्यतिरिक्ताः, इत्यादिस्मरणरूपस्मृतिः||१४३-१४६|| − − स्मृतिः सत्सेवनाद्यैश्च धृत्यन्तैरुपजायते| − स्मृत्वा स्वभावं भावानां स्मरन् दुःखात् प्रमुच्यते||१४७|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत):अथ स्मृतिः कथं दुःखप्रमोषे कारणमित्याह- स्मृत्वेत्यादि| स्वभावमिति प्रत्यात्मनियतरूपम्| गुरुवचनाद्धि प्रथमप्रतिपन्नमात्मादीनां रूपं परस्परभिन्नं परस्परानुपकारकत्वेन व्यवस्थितं स्मरन् न क्वचिदपि प्रवर्तते, अप्रवर्तमानश्च न दुःखेन प्रवृत्तिजन्येन युज्यत इत्यर्थः||१४७|| Line 577:
Line 338: − वक्ष्यन्ते कारणान्यष्टौ स्मृतिर्यैरुपजायते| + − निमित्तरूपग्रहणात् सादृश्यात् सविपर्ययात्||१४८|| − सत्त्वानुबन्धादभ्यासाज्ज्ञानयोगात् पुनः श्रुतात्| − दृष्टश्रुतानुभूतानां स्मारणात् स्मृतिरुच्यते||१४९|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): इदानीं स्मृतिप्रस्तावात् स्मृतिकारणान्याह- वक्ष्यन्त इत्यादि| निमित्तग्रहणं कारणज्ञानं, कारणं हि दृष्ट्वा कार्यं स्मरति| रूपग्रहणम् आकारग्रहणम् | यथा- वने गवयं दृष्ट्वा गां स्मरति| सादृश्याद् यथा- पितुः सदृशं पुरुषं दृष्ट्वा पितरं स्मरति| सविपर्ययादिति अत्यर्थवैसादृश्यादपि स्मरणं भवति; यथा- अत्यर्थकुरूपं दृष्ट्वा प्रतियोगिनमत्यर्थसुरूपं स्मरति| सत्त्वानुबन्धादिति मनसः प्रणिधानात्, स्मर्तव्यस्मरणाय प्रणिहितमनाः स्मर्तव्यं स्मरति| अभ्यासादिति अभ्यस्तमर्थमभ्यासबलादेव स्मरति| ज्ञानयोगादिति तत्त्वज्ञानयोगात्; उपजाततत्त्वज्ञानो हि तद्बलादेव सर्वं स्मरति| पुनः श्रुतादिति श्रुतोऽप्यर्थो विस्मृतः पुनरेकदेशं श्रुत्वा स्मर्यते| स्मृतिकारणमभिधाय स्मृतिरूपमाह- दृष्टेत्यादि|- दृष्टं प्रत्यक्षोपलक्षणं, श्रुतं त्वागमप्रतीतं , तेन सर्वपूर्वानुभूतावरोधः| क्वचित्, ‘स्मरणं स्मृतिरुच्यते’ इति पाठः, तत्रापि नार्थभेदः||१४८-१४९|| − The following are the eight factors that bring about a good memory:+ + + + + + + + − Knowledge of cause (of a thing and event etc.); − Knowledge of form (e.g. after seeing gavaya in the forest one remembers a cow having a similar form); − Knowledge of similarity (e.g. on seeing a son one remembers his father having similar form); − Knowledge of contrast (e.g. having seen an ugly form one remembers a beautiful form); − Concentration of mind; − Practice; − Attainment of metaphysical knowledge; and − Subsequent partial communication of an event. − − एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्| − तत्त्वस्मृतिबलं, येन गता न पुनरागताः||१५०|| − अयनं पुनराख्यातमेतद्योगस्य योगिभिः| − सङ्ख्यातधर्मैः साङ्ख्यैश्च मुक्तैर्मोक्षस्य चायनम्||१५१|| − − आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): एवं स्मृतिं सामान्येन प्रतिपाद्य तत्त्वस्मृतेर्मोक्षसाधकत्वं दर्शयन्नाह- एतदित्यादि| एकमयनमिति श्रेष्ठः [१] पन्थाः| मुक्तैरिति जीवन्मुक्तैरिति ज्ञेयं, सर्वथामुक्तानां शरीराभावेनोपदर्शकत्वाभावात्| तत्त्वस्मृतिबलमिति तत्त्वस्मृतिरूपं बलं; किंवा, तत्त्वस्मृतिर्बलं यत्र मोक्षसाधनमार्गे तत्तत्त्वस्मृतिबलम्| येनेति येन यथा| गता इति मोक्षं गताः न पुनरागता इति मुक्तिं याता न पुनरागच्छन्ति||१५०-१५१|| − − ज्वरस्य वेगं कालं च चिन्तयञ्ज्वर्यते तु यः||३२३|| − तस्येष्टैस्तु विचित्रैश्च विषयैर्नाशयेत् स्मृतिम्|३२४| Line 616:
Line 361: − + − + + + + + Line 623:
Line 372: + + + + + + + +
no edit summary
Smruti (memory) is one of the three important mental faculties with Dhi(intellect) and Dhriti (restraint). It is referred in various contexts as given below.
{{CiteButton}}
{{#seo:
|title=Smruti (memory)
|titlemode=append
|keywords=Smruti in ayurveda, Smruti meaning, Smruti (memory),Definition of Smruti, Origin of Smruti,Utility of Smruti in treatment, Smruti improve, Smruti Medicines, memory, disorders of memory, memory enhancers in Ayurveda, restraint, psychology, deole y.s., basisht gopal, charak samhita, ayurveda, ancient medicine, indian systems of medicine.
|description=Smruti (memory) is one of the three important mental faculties with Dhi(intellect) and Dhriti (restraint)
|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg
|image_alt=charak samhita
|type=article
}}
Smruti (memory) is one of the three important mental faculties with [[Buddhi|dhi]](intellect) and dhriti (restraint). It is referred in various contexts as given in this article.
{{Infobox
{{Infobox
|data5 = carakasamhita@gmail.com
|data5 = carakasamhita@gmail.com
|label6 = Date of first publication:
|label6 = Publisher
|data6 = January 01, 2020
|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India
|label7 = Date of first publication:
|data7 = January 01, 2020
|label8 = DOI
|data8 = [https://doi.org/10.47468/CSNE.2020.e01.s09.001 10.47468/CSNE.2020.e01.s09.001]
}}
}}
===Definition of Smruti===
===Definition of Smruti===
Smruti is defined as capacity of remembering the objective experiential knowledge. [Chakrapani commentary on Cha.Sa. [[Sutra Sthana]] 1/58]. It is the the real knowledge of subjects/experiences happened in past. [Chakrapani commentary on Cha.Sa[[Chikitsa Sthana]]9/3]
Smruti is defined as capacity of remembering the objective experiential knowledge[Cha.Sa[[Sutra Sthana]]1/58]
Smruti is the super sensorial capacity to remember the truth or essence of everything in the Universe. [Chakrapani commentary on Cha.Sa. [[Sharira Sthana]] 1/140]
Smruti is the super sensorial capacity to remember the truth or essence of everything in the Universe. [Cha.Sa[[Sharira Sthana]] 1/140]
===Important quality===
===Important quality===
====Brahma and Yamya Sattva (psychological traits) persons====
====Brahma and Yamya [[Sattva]] (psychological traits) persons====
Good memory is characteristic feature of an individual having Bramha type or Yamya type of psychological trait. Both types are categorized under the personalities due to dominance of Sattva (purity of mind). Therefore it is essential to have purity of mind to possess good memory. [Cha.Sa[Sharira Sthana]] 4/37]
Good memory is characteristic feature of an individual having Bramha type or Yamya type of psychological trait. Both types are categorized under the personalities due to dominance of Sattva (purity of mind). Therefore it is essential to have purity of mind to possess good memory. [Cha.Sa. [[Sharira Sthana]] 4/37]
====Vaidya====
====Vaidya====
The Vaidya shall possess good smruti i.e. memory in order to perform good clinical practices. [Cha.Sa. [[Sutra Sthana]] 2/36]
The Vaidya shall possess good smruti i.e. memory in order to perform good clinical practices. [Cha.Sa[[Sutra Sthana]]2/36]
Good memory is one of the six attributes of a successful practitioner along with skill, inference, scientific knowledge, promptness in action and perseverance in practice. [Cha.Sa. [[Sutra Sthana]]9/21]
Good memory is one of the six attributes of a successful practitioner along with skill, inference, scientific knowledge, promptness in action and perseverance in practice. [Cha.Sa[[Sutra Sthana]]9/21]
Good memory with scientific knowledge is quality of a life saving physician[Cha.Sa[[Sutra Sthana]]29/7]
Good memory with scientific knowledge is quality of a life saving physician[Cha.Sa[[Sutra Sthana]]29/7]
====Patient====
====Patient====
Patient having good memory can recover faster as the he can tell correctly about the aggravating time. factors to physician. If incorrect information is provided, then the physician may mis-diagnose it and treatment may be wrong. In the same way, if the patient doesn't remember the proper medicine, dose and time, then it is difficult to attain the desired results.
Patient having good memory can recover faster as the he can tell correctly about the aggravating time. factors to physician. If incorrect information is provided, then the physician may mis-diagnose it and treatment may be wrong. In the same way, if the patient doesn't remember the proper medicine, dose and time, then it is difficult to attain the desired results.
In some cases of mental disorders, like insanity,anxiety,hypochondriasis,memorizing episodes of disease lead to aggravation. Hence memory of the person shall be treated correctly by psycho-therapy. [Cha.Sa[[Sutra Sthana]]9/9]
In some cases of mental disorders, like insanity, anxiety, hypochondriasis, memorizing episodes of disease lead to aggravation. Hence memory of the person shall be treated correctly by psycho-therapy. [Cha.Sa.[[Sutra Sthana]] 9/9]
====Examiner/evaluator====
====Examiner/evaluator====
The examiner shall possess good memory of scientific knowledge in order to examine, validate and authenticate observations. [Cha.Sa.[[Sutra Sthana]]28/37]
The examiner shall possess good memory of scientific knowledge in order to examine, validate and authenticate observations. [Cha.Sa.[[Sutra Sthana]]28/37]
====Apta (authorities)====
====Apta (authorities)====
The experiential knowledge of science and statistics in memory is considered as authentic proof given by Apta(authority).[Cha.Sa.[[Vimana Sthana]]4/4]
The experiential knowledge of science and statistics in memory is considered as authentic proof given by Apta(authority).[Cha.Sa.[[Vimana Sthana]]4/4]
====Shishya (disciple)====
====Shishya (disciple)====
Good memory is important quality of a disciple. This quality is assessed by a teacher while examining the student.[Cha.Sa.[[Vimana Sthana]] 8/8 and 13]
==== Sign of Sattva Sara (purity of mind)====
A person with good memory (smrutimanta) is first and foremost sign of a person with utmost purity of mind. This is also one of the sign of great mental strength and objective to attain while treating mental disorders. [Cha.Sa.[[Vimana Sthana]]8/110]
==== Essential feature for good quality of life====
==== Essential feature for good quality of life====
Good memory is essential for good quality of life. [Cha.Sa.[[Sutra Sthana]]30/24]
Good memory is essential for good quality of life. [Cha.Sa.[[Sutra Sthana]]30/24]
====Aatmaja bhava (factor related with one's soul)====
====Aatmaja bhava (factor related with one's soul)====
During the process of embryogenesis, Smruti is categorized under the factors having origin from soul. It shows memory is unique in every individual and can differ from person to person. [Cha.Sa.[[Sharira Sthana]]3/10]
During the process of embryogenesis, Smruti is categorized under the factors having origin from soul. It shows memory is unique in every individual and can differ from person to person. [Cha.Sa.[[Sharira Sthana]]3/10]
====Smruti is related with soul====
====Smruti is related with soul====
Smruti (memory) is a sign of consciousness or living being as it is a power of soul. The memory with soul is in dormant state and needs to be revealed after practice of meditation. The other type of memory includes experiential knowledge which comes after life experiences. It is possible that with extreme practice of meditation, the memory of soul gets connected with experiential memory and the person can remember knowledge of previous life(after rebirth).[Cha.Sa.[[Sharira Sthana]]1/72]
Smruti (memory) is a sign of consciousness or living being as it is a power of soul. The memory with soul is in dormant state and needs to be revealed after practice of meditation. The other type of memory includes experiential knowledge which comes after life experiences. It is possible that with extreme practice of meditation, the memory of soul gets connected with experiential memory and the person can remember knowledge of previous life(after rebirth).[Cha.Sa.[[Sharira Sthana]]1/72]
====Smruti of previous life (after rebirth) is due to soul====
====Smruti of previous life (after rebirth) is due to soul====
In living beings, the soul is responsible for ego, enjoyment of the result of deeds, engagement in deeds, transmigration from one body to another body, and keeping the memory of previous life (after rebirth). [Cha.Sa.[[Sharira Sthana]]1/52]
In living beings, the soul is responsible for ego, enjoyment of the result of deeds, engagement in deeds, transmigration from one body to another body, and keeping the memory of previous life (after rebirth). [Cha.Sa.[[Sharira Sthana]]1/52]
====Jatismara (one who remembers previous past life)====
====Jatismara (one who remembers previous past life)====
There is possibility of remembering past life. One who remembers past life is called 'Jatismara'. Purity of psyche is responsible for remembrance of past life as it is united with the soul. [Cha.Sa.[[Sharira Sthana]]3/13]
There is possibility of remembering past life. One who remembers past life is called 'Jatismara'. Purity of psyche is responsible for remembrance of past life as it is united with the soul. [Cha.Sa.[[Sharira Sthana]]3/13]
====Sattvaja bhava(factor related with one's psyche)====
====Sattvaja bhava(factor related with one's psyche)====
Smruti is categorized under the factors having origin from the psyche. [Cha.Sa.[[Sharira Sthana]]3/13]
Smruti is categorized under the factors having origin from the psyche. [Cha.Sa.[[Sharira Sthana]]3/13]
====Smruti as a tool to know one's origin====
====Smruti as a tool to know one's origin====
The origin of manifestation of life and mind is not told and for sure there is no such beginning. Their absence can be brought out only by excellent restraint, memory and knowledge. [Cha.Sa.[[Sharira Sthana]]2/42]
The origin of manifestation of life and mind is not told and for sure there is no such beginning. Their absence can be brought out only by excellent restraint, memory and knowledge. [Cha.Sa.[[Sharira Sthana]]2/42]
===Smruti as a super-power===
===Smruti as a super-power===
====Superpower of knowledge====
====Superpower of knowledge====
Smruti is enlisted among one of the eight superpowers of knowledge that are required for learning [[Ayurveda]]. [Cha.Sa.[[Sutra Sthana]]1/39]
Smruti is enlisted among one of the eight superpowers of knowledge that are required for learning [[Ayurveda]]. [Cha.Sa.[[Sutra Sthana]]1/39]
====Attainment of Yogi (Yoga saint)====
====Attainment of Yogi (Yoga saint)====
Yogi can attain the extra-sensorial power of memorizing everything in reality through practice. [Cha.Sa.[[Sharira Sthana]]1/140]
Yogi can attain the extra-sensorial power of memorizing everything in reality through practice. [Cha.Sa.[[Sharira Sthana]]1/140]
===Day time sleep and sleep patterns===
===Day time sleep and sleep patterns===
Day time sleep or sleeping at improper time can affect memory and intellectual functions by creating obstruction. [Cha.Sa.[[Sutra Sthana]] 21/48]
Day time sleep or sleeping at improper time can affect memory and intellectual functions by creating obstruction. [Cha.Sa.[[Sutra Sthana]]21/48]
===Alcohol can destroy memory and other intellectual functions===
===Alcohol can destroy memory and other intellectual functions===
The episode of acute alcoholism can affect the intellectual functions of grasping, restraining and memory. [Cha.Sa.[[Sutra Sthana]]25/40]
The episode of acute alcoholism can affect the intellectual functions of grasping, restraining and memory. [Cha.Sa.[[Sutra Sthana]]25/40]
In the first stage of alcoholic intoxication, the memory of the person is intact. Episodes of transient loss of memory are observed in second stage of alcoholic intoxication. [Cha.Sa.[[Chikitsa Sthana]] 24/43-44]
In the first stage of alcoholic intoxication, the memory of the person is intact. Episodes of transient loss of memory are observed in second stage of alcoholic intoxication. [Cha.Sa..[[Chikitsa Sthana]]24/43-44]
Smruti vibhramsha (perversion of memory) is observed as harmful consequence of alcohol. [Cha.Sa.[[Chikitsa Sthana]]24/57]
Smruti vibhramsha (perversion of memory) is observed as harmful consequence of alcohol. [Cha.Sa.[[Chikitsa Sthana]]24/57]
===Gramya ahara(domestic diet and lifestyle)===
===Gramya ahara(domestic diet and lifestyle)===
Improper diet and lifestyle can lead to loss of memory. The diet and lifestyle factors include:
Improper diet and lifestyle can lead to loss of memory. The diet and lifestyle factors include:
===Smruti vibhramsha-cause of all miseries===
===Smruti vibhramsha-cause of all miseries===
Smruti vibhramsha is one of the cause of all miseries. [Cha.Sa.[[Sharira Sthana]]1/98]
Smruti vibhramsha is one of the cause of all miseries. [Cha.Sa.[[Sharira Sthana]]1/98]
The smruti is impaired due to covering of Rajas and Tamas over Atma, leading to impairment of knowledge of truth. This leads to mis-deeds. [Cha.Sa.[[Sharira Sthana]]1/101]
The smruti is impaired due to covering of Rajas and Tamas over Atma, leading to impairment of knowledge of truth. This leads to mis-deeds. [Cha.Sa.[[Sharira Sthana]]1/101]
The impairment of memory leads to various intellectual errors called pradnyaparadha resulting in vitiation of all dosha. [Cha.Sa.[[Sharira Sthana]]1/102]
The impairment of memory leads to various intellectual errors called pradnyaparadha resulting in vitiation of all dosha. [Cha.Sa.[[Sharira Sthana]]1/102]
====Smruti vibhrama in Unmada(insanity)====
====Smruti vibhrama in Unmada(insanity)====
The perversion of memory is cardinal sign of Unmada. It is reflected as complete or partial loss of memory. [Cha.Sa.[[Nidana Sthana]] 7/5]
====Smruti samplav (abnormality) in [[Apasmara]](epilepsy):====
Smruti samplav means abnormal memory function is cardinal sign of [[Apasmara]] (epilepsy). [Cha.Sa.[[Nidana Sthana]]8/5]
Smruti samplav means abnormal memory function is cardinal sign of Apasmara (epilepsy). [Cha.Sa.[[Nidana Sthana]]8/5]
==== Sign of Unmada(insanity)====
==== Sign of Unmada(insanity)====
Loss of good experiential knowledge i.e. memory is seen in patients of Unmada. [Cha.Sa.[[Chikitsa Sthana]]9/7]
Loss of good experiential knowledge i.e. memory is seen in patients of Unmada. [Cha.Sa.[[Chikitsa Sthana]]9/7]
====Specific sign of Kapha dominant Unmada====
====Specific sign of Kapha dominant Unmada====
The pathogenesis of Kapha dominant Unmada includes the impairment of intellect and memory due to excessively aggravated Kapha dosha associated with ushma(heat of Pitta dosha) at Hridaya marma (heart as vital organ). This leads to various mental dysfunctions in Unmada[Cha.Sa.[[Chikitsa Sthana]]9/13]
The pathogenesis of Kapha dominant Unmada includes the impairment of intellect and memory due to excessively aggravated Kapha dosha associated with ushma(heat of Pitta dosha) at Hridaya marma (heart as vital organ). This leads to various mental dysfunctions in Unmada[Cha.Sa.[[Chikitsa Sthana]]9/13]
====Sign of Pishacha unmada====
====Sign of Pishacha unmada====
Destruction of memory is a sign of patient of Unmada due to affliction of Pishacha((a class of demons).[Cha.Sa.[[Chikitsa Sthana]]9/20]
Destruction of memory is a sign of patient of Unmada due to affliction of Pishacha((a class of demons).[Cha.Sa.[[Chikitsa Sthana]]9/20]
===Secondary impairment of Smruti due to somatic diseases===
===Secondary impairment of Smruti due to somatic diseases===
====Sign of Kardama visarpa====
====Sign of Kardama visarpa====
Loss of memory is observed secondary to Kardama visarpa. [Cha.Sa.[[Chikitsa Sthana]]21/38]
Loss of memory is observed secondary to Kardama visarpa. [Cha.Sa.[[Chikitsa Sthana]]21/38]
====Sign of Pranavrita Vyana====
====Sign of Pranavrita Vyana====
Decrease in memory is sign of obstruction of functioning of vyana vata by Prana vata. [Cha.Sa.[[Chikitsa Sthana]]28/202-203]
Decrease in memory is sign of obstruction of functioning of vyana vata by Prana vata. [Cha.Sa.[[Chikitsa Sthana]]28/202-203]
===Assessment parameter for longevity/signs of dying person===
===Assessment parameter for longevity/signs of dying person===
Good memory is enlisted among the parameters to be examined while assessing the longevity and impending hazards to health. [Cha.Sa.[[Indriya Sthana]]1/3]
Good memory is enlisted among the parameters to be examined while assessing the longevity and impending hazards to health. [Cha.Sa.[[Indriya Sthana]]1/3]
Loss of memory without any specific cause may indicate impending death in six months. [Cha.Sa.[[Indriya Sthana]]11/7]
Loss of memory without any specific cause may indicate impending death in six months. [Cha.Sa.[[Indriya Sthana]]11/7]
Loss of memory is enlisted among the signs of impending death in near future. [Cha.Sa.[[Indriya Sthana]]12/48]
Loss of memory is enlisted among the signs of impending death in near future. [Cha.Sa.[[Indriya Sthana]]12/48]
===A treatment measure in mental disorders===
===A treatment measure in mental disorders===
It is one of the treatment measures of mental disorders. The experiential knowledge of good memory can help to uplift the mental strength of the person in case of psychological trauma. In other way, forgetting bad memories is also implied in treatment of mental disorders. These principles are used in psychotherapy. [Cha.Sa.[[Sutra Sthana]]1/58]
It is one of the treatment measures of mental disorders. The experiential knowledge of good memory can help to uplift the mental strength of the person in case of psychological trauma. In other way, forgetting bad memories is also implied in treatment of mental disorders. These principles are used in psychotherapy. [Cha.Sa.[[Sutra Sthana]]1/58]
===Important quality of mental health professional and psychiatrist===
===Important quality of mental health professional and psychiatrist===
Atreya Punarvasu has been attributed with the highest qualities of intellect, memory and knowledge while he narrated the chapter on Unmada(insanity). This shows that a health care provider dealing with the mental health, psychiatric disease possess highest intellectual strength and memory in order to treat the patient. [Cha.Sa.[[Chikitsa Sthana]]9/3]
Atreya Punarvasu has been attributed with the highest qualities of intellect, memory and knowledge while he narrated the chapter on Unmada(insanity). This shows that a health care provider dealing with the mental health, psychiatric disease possess highest intellectual strength and memory in order to treat the patient. [Cha.Sa.[[Chikitsa Sthana]]9/3]
===A preventive measure of exogenous diseases===
===A preventive measure of exogenous diseases===
The person shall always remember the ultimate truth about death of dear ones like son, daughter etc., so as to prevent exogenous diseases arising due to grief or bereavement as it occurs. [Cha.Sa.[[Sutra Sthana]]7/53/54]
The person shall always remember the ultimate truth about death of dear ones like son, daughter etc., so as to prevent exogenous diseases arising due to grief or bereavement as it occurs. [Cha.Sa.[[Sutra Sthana]]7/53/54]
===One of the observable measure for mental health===
===One of the observable measure for mental health===
One shall always follow and remember good experiential knowledge for preserving mental health. [Cha.Sa.[[Sutra Sthana]]7/58]
One shall always follow and remember good experiential knowledge for preserving mental health. [Cha.Sa.[[Sutra Sthana]]7/58]
===Treatment for Atattvabhinivesha===
===Treatment for Atattvabhinivesha===
The patient suffering from Atattvabhinivsha shall be treated to induce his good memory and live with friends having good scientific and spiritual knowledge. [Cha.Sa.[[Chikitsa Sthana]]10/63]
The patient suffering from Atattvabhinivsha shall be treated to induce his good memory and live with friends having good scientific and spiritual knowledge. [Cha.Sa.[[Chikitsa Sthana]]10/63]
===One of the measure for health in this life and after life===
===One of the measure for health in this life and after life===
The persons shall always remember the suitable and unsuitable things for himself based upon his habitat, season and basic constitution. He shall follow the opposite measures of these three parameters for sustaining equilibrium. One shall always remember and observe Sadvritta for better health in this life and after life. [Cha.Sa.[[Sutra Sthana]]8/17]
The persons shall always remember the suitable and unsuitable things for himself based upon his habitat, season and basic constitution. He shall follow the opposite measures of these three parameters for sustaining equilibrium. One shall always remember and observe Sadvritta for better health in this life and after life. [Cha.Sa.[[Sutra Sthana]]8/17]
===Sign of curing Unmada===
===Sign of curing [[unmada]]===
Regaining original memory is sign of cure from Unmada(insanity). [Cha.Sa.[[Chikitsa Sthana]]9/78]
Regaining original memory is sign of cure from Unmada(insanity). [Cha.Sa.[[Chikitsa Sthana]]9/78]
===An important pre-requisite for administration of Kuti praveshik Rasayana===
===An important pre-requisite for administration of Kuti praveshik Rasayana===
The person who intends to follow kutipraveshik rasayana must possess strength with good memory.[Cha.Sa.[[Chikitsa Sthana]]1/1/22]
The person who intends to follow kutipraveshik rasayana must possess strength with good memory.[Cha.Sa.[[Chikitsa Sthana]]1/1/22]
===Treatments used to improve memory and its disorders===
===Treatments used to improve memory and its disorders===
====Principles of treatment of memory disorders associated with Unmada====
====Principles of treatment of memory disorders associated with Unmada====
The principles of treatment of Unmada are applied in treatment of memory disorders:
The principles of treatment of Unmada are applied in treatment of memory disorders:
====Benefits of Rasayana====
====Benefits of Rasayana====
Good memory can be achieved and preserved by following Rasayana (rejuvenation therapies). [Cha.Sa.[[Chikitsa Sthana]]1/1/7-8]
Good memory can be achieved and preserved by following Rasayana (rejuvenation therapies). [Cha.Sa.[[Chikitsa Sthana]]1/1/7-8]
====Ghee possess memory improving potential====
====Ghee possess memory improving potential====
Ghee has the potential to improve memory functions. [Cha.Sa.[[Sutra Sthana]]13/43)
Ghee has the potential to improve memory functions. [Cha.Sa.[[Sutra Sthana]]13/43)
The cow's ghee possess the properties to increase memory. [Cha.Sa.[[Sutra Sthana]]27/231]
The cow's ghee possess the properties to increase memory. [Cha.Sa.[[Sutra Sthana]]27/231]
====Haritaki(terminalia chebula) can improve memory====
====Haritaki(terminalia chebula) can improve memory====
Haritaki has the potential to quickly correct errors of intellect and memory. It can remove the functional covering over intellectual and memory related functions. [Cha.Sa.[[Chikitsa Sthana]]1/1/34].
Haritaki has the potential to quickly correct errors of intellect and memory. It can remove the functional covering over intellectual and memory related functions. [Cha.Sa.[[Chikitsa Sthana]]1/1/34].
====Brahma Rasayana====
====Brahma Rasayana====
Brahma rasayana formulation is indicated in improving memory. [Cha.Sa.[[Chikitsa Sthana]]1/1/56]
Brahma rasayana formulation is indicated in improving memory. [Cha.Sa.[[Chikitsa Sthana]]1/1/56]
====Chyavanprasha====
====Chyavanprasha====
The popular formulation Chyavanprasha can prevent loss of memory and help to preserve it. It can be helpful to retrieve it. [Cha.Sa.[[Chikitsa Sthana]]1/1/73-74]
The popular formulation Chyavanprasha can prevent loss of memory and help to preserve it. It can be helpful to retrieve it. [Cha.Sa.[[Chikitsa Sthana]]1/1/73-74]
====Aindra Rasayana====
====Aindra Rasayana====
Aindra rasayana is useful in improving the memory functions and cure diseases with secondary loss of memory.[Cha.Sa.[[Chikitsa Sthana]]1/3/27-29]
Aindra rasayana is useful in improving the memory functions and cure diseases with secondary loss of memory.[Cha.Sa.[[Chikitsa Sthana]]1/3/27-29]
====Triphala Rasayana====
====Triphala Rasayana====
The Triphala Rasayana can improve and rejuvenate memory functions if taken continuously for one year. [Cha.Sa.[[Chikitsa Sthana]]1/3/47]
The Triphala Rasayana can improve and rejuvenate memory functions if taken continuously for one year. [Cha.Sa.[[Chikitsa Sthana]]1/3/47]
====Shilajatu Rasayana====
====Shilajatu Rasayana====
The Shilajatu rasayana can improve and generate memory if taken as per the method described in [Cha.Sa.[[Chikitsa Sthana]]1/3/53].
The Shilajatu rasayana can improve and generate memory if taken as per the method described in [Cha.Sa.[[Chikitsa Sthana]]1/3/53].
====Indrokta Rasayana (list of herbs to improve memory)====
====Indrokta Rasayana (list of herbs to improve memory)====
The celestial drugs grown in Himalaya taken in matured form such as aindri, brahmi, payasya, ksheerapushpi, shravani, mahashravani, shatavari, vidari, jeevanti, punarnava, nagabala, sthira, vacha, chatra, atichchatra, meda, mahameda and other vitalizing drugs if taken with milk for six months can certainly improve intellect, memory, quality strength and other desired effects. [Cha.Sa.[[Chikitsa Sthana]]1/4/6]
The celestial drugs grown in Himalaya taken in matured form such as aindri, brahmi, payasya, ksheerapushpi, shravani, mahashravani, shatavari, vidari, jeevanti, punarnava, nagabala, sthira, vacha, chatra, atichchatra, meda, mahameda and other vitalizing drugs if taken with milk for six months can certainly improve intellect, memory, quality strength and other desired effects. [Cha.Sa.[[Chikitsa Sthana]]1/4/6]
====Indrokata Rasayana (formulation) ====
====Indrokata Rasayana (formulation) ====
The formulation told by Indra can give strength to memory. [Cha.Sa.[[Chikitsa Sthana]]1/4/24]
The formulation told by Indra can give strength to memory. [Cha.Sa.[[Chikitsa Sthana]]1/4/24]
====Mahapaishachika ghrita====
====Mahapaishachika ghrita====
Mahapaishachika ghrita is indicated in memory disorders associated with Unmada (insanity). [Cha.Sa.[[Chikitsa Sthana]]9/48]
Mahapaishachika ghrita is indicated in memory disorders associated with Unmada (insanity). [Cha.Sa.[[Chikitsa Sthana]]9/48]
====Apatarpana (fasting) can improve memory====
====Apatarpana (fasting) can improve memory====
The diet leading to apatarpana (emaciation) can improve memory. Fasting can improve memory. [Cha.Sa.[[Sutra Sthana]]23/24]
The diet leading to apatarpana (emaciation) can improve memory. Fasting can improve memory. [Cha.Sa.[[Sutra Sthana]]23/24]
====Effect of flesh of tortoise====
====Effect of flesh of tortoise====
The flesh of tortoise and turtle can generate memory.[Cha.Sa.[[Sutra Sthana]]27/84]
The flesh of tortoise and turtle can generate memory.[Cha.Sa.[[Sutra Sthana]]27/84]
===Non-pharmacological measures to improve smruti:===
===Non-pharmacological measures to improve smruti:===
The following serve as means to the attainment of moksha.
The following serve as means to the attainment of moksha.
===Eight factors to retrieve memory===
===Eight factors to retrieve memory===
The following are the eight factors that bring about a good memory:
*Knowledge of cause (of a thing and event etc.);
*Knowledge of form (e.g. after seeing gavaya in the forest one remembers a cow having a similar form);
*Knowledge of similarity (e.g. on seeing a son one remembers his father having similar form);
*Knowledge of contrast (e.g. having seen an ugly form one remembers a beautiful form);
*Concentration of mind;
*Practice;
*Attainment of metaphysical knowledge; and
*Subsequent partial communication of an event.
The regime prescribed in verses above, beginning with devotion to the noble persons and ending with absolute mental control (items 1-10) serve as an aid to good memory. If one only remembers the real nature of thing he gets rid of miseries. [Cha.Sa. [[Sharira Sthana 1/147-149]
The regime prescribed in verses above, beginning with devotion to the noble persons and ending with absolute mental control (items 1-10) serve as an aid to good memory. If one only remembers the real nature of thing he gets rid of miseries. [Cha.Sa. [[Sharira Sthana 1/147-149]
===A mean for salvation===
===A mean for salvation===
The power of metaphysical memory constitutes the best way of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after death. This is again the best way to the attainment of yoga (communion with God) as well as moksha (salvation). This is what the yogins, the virtuous ones, the followers of the Sankhya system, and the liberated ones say. [150-151]
The power of metaphysical memory constitutes the best way of liberation, as shown by the liberated ones. Persons following this way do not get rebirth after death. This is again the best way to the attainment of yoga (communion with God) as well as moksha (salvation). This is what the yogins, the virtuous ones, the followers of the Sankhya system, and the liberated ones say. [150-151]
===Smruti nasha (deleting memory) as treatment===
===Smruti nasha (deleting memory) as treatment===
If the episode of fever is triggered even due to the thought of fever (as like in anxiety), then deleting the memory of fever episode is treatment measure. This treatment of deleting memory is utilized in psychological disease to remove the experiences harmful for health of the person. [Cha.Sa.[[Chikitsa Sthana]]3/324]
If the episode of fever is triggered even due to the thought of fever (as like in anxiety), then deleting the memory of fever episode is treatment measure. This treatment of deleting memory is utilized in psychological disease to remove the experiences harmful for health of the person. [Cha.Sa.[[Chikitsa Sthana]]3/324]
==Current Researches==
==Current Researches==
Ghadage Pallavi, in her study concluded that [[Smruti]] is streams of previous experience which helps to recollect the facts related to present experience or object. It results from collective action of Atma, Mana, Buddhi and Medha. The faculties like Dhi, Dhriti, and Smriti are inseparable parts of the Buddhi performance. The factors like Dosha, Prakriti, Vaya, Sara etc. primarily influence memory. Secondarily, it can be affected by diseases. It is also one of the key factor in Psychotherapy. Adravyabhuta (Non-pharmacological) and Dravyabhuta (pharmacological) therapies mentioned in [[Ayurveda]] can help for excellence of memory.<ref>Pallavi Ashok Ghadage, Niranjan Yethadka, Narendra
Ghadage Pallavi, in her study concluded that [[Smruti]] is streams of previous experience which helps to recollect the facts related to present experience or object. It results from collective action of [[atma]], [[mana]], [[buddhi]] and [[medha]]. The faculties like [[dhi]], [[dhriti]], and [[smruti]] are inseparable parts of the [[buddhi]] performance. The factors like [[dosha]], [[prakriti]], [[vaya]], [[sara]] etc. primarily influence memory. Secondarily, it can be affected by diseases. It is also one of the key factor in Psychotherapy. Adravyabhuta (Non-pharmacological) and Dravyabhuta (pharmacological) therapies mentioned in [[Ayurveda]] can help for excellence of memory.<ref>Pallavi Ashok Ghadage, Niranjan Yethadka, Narendra Trivedi. A Review on Smriti (Memory) and its Affiliates in [[Ayurveda]]. J. Res. Tradit. Med 2017; 3(5): 143-150 available from https://www.ejmanager.com/mnstemps/140/140-1517926642.pdf?t=1555569877 downloaded on April 18,2019</ref>
Trivedi. A Review on Smriti (Memory) and its Affiliates in [[Ayurveda]]. J. Res. Tradit. Med 2017; 3(5): 143-150 available from https://www.ejmanager.com/mnstemps/140/140-1517926642.pdf?t=1555569877 downloaded on April 18,2019</ref>
== Related chapters ==
[[Unmada Nidana Adhyaya]], [[Apasmara Nidana Adhyaya]], [[Katidhapurusha Sharira Adhyaya]], [[Unmada Chikitsa Adhyaya]],
[[Apasmara Chikitsa Adhyaya]]
==External Links==
==External Links==
*http://niimh.nic.in/ebooks/ecaraka/?mod=search# smRuti
*http://niimh.nic.in/ebooks/ecaraka/?mod=search# smRuti
*[https://en.wikipedia.org/wiki/Memory Memory]
*[https://en.wikipedia.org/wiki/Memory Memory]
<big>'''[[Special:ContactMe|Send us your suggestions and feedback on this page.]]'''</big>
==References==
==References==
<div id="BackToTop" class="noprint" style="background-color:#DDEFDD; position:fixed;
bottom:32px; left:2%; z-index:9999; padding:0; margin:0;"><span style="color:blue;
font-size:8pt; font-face:verdana,sans-serif; border:0.2em outset #ceebf7;
padding:0.1em; font-weight:bolder; -moz-border-radius:8px; ">
[[#top| Back to the Top ]]</span></div>