Difference between revisions of "Smruti (memory)"

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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.
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|description=Smruti (memory) is one of the three important mental faculties with Dhi(intellect) and Dhriti (restraint)
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<p style="text-align:justify;">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. </p>
  
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==What is Smruti?==
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{{Infobox
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|title = Contributors
  
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===Definition of Smruti===
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|label1 = Chapter/topic
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|data1 = [[Smruti]]
  
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आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिः अनुभूतार्थस्मरणं
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|label2 = Author
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|data2 = Deole Y.S.
  
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Smruti is defined as capacity of remembering the objective experiential knowledge.(Cha.Su.1/58)
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|label3 = Reviewed by
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|data3 = Basisht G.
  
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आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): स्मृतिः अतीतार्थविषयज्ञानं
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|label4 = Affiliations
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|data4 = [[Charak Samhita Research, Training and Development Centre]], I.P.G.T.& R.A., Jamnagar
  
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Smruti is defined as the real knowledge of previous subjects/experiences happened in past. (Cha.Chi.9/3) 
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|label5 = Correspondence email:
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|data5 = carakasamhita@gmail.com
  
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आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत):स्मृतिः सर्वभावतत्त्वस्मरणम्|
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|label6 = Publisher
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|data6 = [[Charak Samhita Research, Training and Development Centre]], I.T.R.A., Jamnagar, India
  
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Smruti is the super sensorial capacity to remember the truth or essence of everything in the Universe. (Cha.Sha.1/140)
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|label7 = Date of first publication:
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|data7 = January 01, 2020
  
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===Important quality===
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|label8 = DOI
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|data8 = [https://doi.org/10.47468/CSNE.2020.e01.s09.001 10.47468/CSNE.2020.e01.s09.001]
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}}
  
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====Brahma and Yamya Sattva (psychological traits) persons====
 
  
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तद्यथा- शुचिं सत्याभिसन्धं जितात्मानं संविभागिनं ज्ञानविज्ञानवचनप्रतिवचनसम्पन्नं स्मृतिमन्तं कामक्रोधलोभमानमोहेर्ष्याहर्षामर्षापेतं समं सर्वभूतेषु ब्राह्मं विद्यात् (१)|
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==What is Smruti?==
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लेखास्थवृत्तं प्राप्तकारिणमसम्प्रहार्यमुत्थानवन्तं स्मृतिमन्तमैश्वर्यलम्भिनं [१] व्यपगतरागेर्ष्याद्वेषमोहं याम्यं विद्यात् (४)|
 
  
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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.Sha.4/37)
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===Definition of Smruti===
  
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====Vaidya====
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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] 
  
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स्मृतिमान् हेतुयुक्तिज्ञो जितात्मा प्रतिपत्तिमान्|
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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]
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भिषगौषधसंयोगैश्चिकित्सां कर्तुमर्हति||३६||
 
  
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The Vaidya shall possess good smruti i.e. memory in order to perform good clinical practices. (Cha.Su.2/36)
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===Important quality===
  
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विद्या वितर्को विज्ञानं स्मृतिस्तत्परता क्रिया|
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====Brahma and Yamya [[Sattva]] (psychological traits) persons====
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यस्यैते षड्गुणास्तस्य न साध्यमतिवर्तते||२१||
 
  
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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.Su.9/21)
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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]
  
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कुशलाश्च स्मृतिमतिशास्त्रयुक्तिज्ञानस्यात्मनः |
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====Vaidya====
  
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Good memory with scientific knowledge is quality of a life saving physician.(Cha.Su.29/7)
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The Vaidya shall possess good smruti i.e. memory in order to perform good clinical practices. [Cha.Sa. [[Sutra Sthana]] 2/36]
  
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====Patient====
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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]
  
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स्मृतिर्निर्देशकारित्वमभीरुत्वमथापि च|
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Good memory with scientific knowledge is quality of a life saving physician[Cha.Sa[[Sutra Sthana]]29/7]
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ज्ञापकत्वं च रोगाणामातुरस्य गुणाः स्मृताः||९||
 
  
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आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत): अस्मृतिस्तु ज्वरवेगागमनकालास्मरणेऽभिप्रेता, यदुक्तं- “ज्वरवेगं च कालं च चिन्तयञ्ज्वर्यते तु यः| तस्येष्टैश्च विचित्रैश्च प्रयोगैर्नाशयेत् स्मृतिम्” (चि.अ.३) इति||९||
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====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.  
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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.Su.9/9)    
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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====
  
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हितमेवानुरुध्यन्ते प्रपरीक्ष्य परीक्षकाः|
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The examiner shall possess good memory of scientific knowledge in order to examine, validate and authenticate observations. [Cha.Sa.[[Sutra Sthana]]28/37]
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रजोमोहावृतात्मानः प्रियमेव तु लौकिकाः||३६||
 
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श्रुतं बुद्धिः स्मृतिर्दाक्ष्यं धृतिर्हितनिषेवणम्|
 
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वाग्विशुद्धिः शमो धैर्यमाश्रयन्ति परीक्षकम्||३७||
 
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लौकिकं नाश्रयन्त्येते गुणा मोहरजःश्रितम्  |
 
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तन्मूला बहवो यन्ति रोगाः शारीरमानसाः||३८||
 
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The examiner shall possess good memory of scientific knowledge in order to examine, validate and authenticate observations. (Cha.Su.28/37)
 
  
 
====Apta (authorities)====
 
====Apta (authorities)====
  
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आप्ता ह्यवितर्कस्मृतिविभागविदो निष्प्रीत्युपतापदर्शिनश्च|
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The experiential knowledge of science and statistics in memory is considered as authentic proof given by Apta(authority).[Cha.Sa.[[Vimana Sthana]]4/4]
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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|
 
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The experiential knowledge of science and statistics in memory is considered as authentic proof given by Apta(authority).(Cha.Vi.4/4)
 
  
 
====Shishya (disciple)====
 
====Shishya (disciple)====
  
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धृतिमन्तमनहङ्कृतं मेधाविनं वितर्कस्मृतिसम्पन्नमुदारसत्त्वं |
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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]
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Good memory is important quality of a disciple. This quality is assessed by a teacher while examining the student.(Cha.Vi.8/8 and 13)
 
  
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====Sign of Sattva Sara (purity of mind)====
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==== Sign of Sattva Sara (purity of mind)====
  
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स्मृतिमन्तो भक्तिमन्तः कृतज्ञाः प्राज्ञाः शुचयो महोत्साहा दक्षा धीराः समरविक्रान्तयोधिनस्त्यक्तविषादाः सुव्यवस्थितगतिगम्भीरबुद्धिचेष्टाः कल्याणाभिनिवेशिनश्च सत्त्वसाराः|
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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]
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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.Vi.8/110)
 
  
 
==== Essential feature for good quality of life====
 
==== Essential feature for good quality of life====
  
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तत्रायुरुक्तं स्वलक्षणतो यथावदिहैव पूर्वाध्याये च|
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Good memory is essential for good quality of life. [Cha.Sa.[[Sutra Sthana]]30/24]
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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||
 
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Good memory is essential for good quality of life. (Cha.Su.30/24)
 
  
 
===Origin of Smruti===
 
===Origin of Smruti===
Line 96: Line 92:
 
====Aatmaja bhava (factor related with one's soul)====
 
====Aatmaja bhava (factor related with one's soul)====
  
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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||
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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]
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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.Sha.3/10)
 
  
 
====Smruti is related with soul====
 
====Smruti is related with soul====
  
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इच्छा द्वेषः सुखं दुःखं प्रयत्नश्चेतना धृतिः|
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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]
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बुद्धिः स्मृतिरहङ्कारो लिङ्गानि परमात्मनः||७२||
 
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आयुर्वेददीपिका व्याख्या (चक्रपाणिदत्त कृत):स्मृतिस्तु पूर्वानुभूतार्थस्मर्तारं स्थायिनमात्मानं गमयतीत्याद्यनुसरणीयम्|
 
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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.Sha.1/72)
 
  
 
====Smruti of previous life (after rebirth) is due to soul====
 
====Smruti of previous life (after rebirth) is due to soul====
  
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अहङ्कारः फलं कर्म देहान्तरगतिः स्मृतिः|
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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]
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विद्यते सति भूतानां कारणे देहमन्तरा||५२||
 
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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.Sha.1/52)
 
  
 
====Jatismara (one who remembers previous past life)====
 
====Jatismara (one who remembers previous past life)====
  
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अस्ति खलु सत्त्वमौपपादुकं; यज्जीवं स्पृक्शरीरेणाभिसम्बध्नाति, यस्मिन्नपगमनपुरस्कृते शीलमस्य व्यावर्तते, भक्तिर्विपर्यस्यते, सर्वेन्द्रियाण्युपतप्यन्ते, बलं हीयते, व्याधय आप्याय्यन्ते, यस्माद्धीनः प्राणाञ्जहाति, यदिन्द्रियाणामभिग्राहकं च ‘मन’ इत्यभिधीयते; तत्त्रिविधमाख्यायते- शुद्धं, राजसं, तामसमिति|
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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]
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येनास्य खलु मनो भूयिष्ठं, तेन द्वितीयायामाजातौ सम्प्रयोगो भवति; यदा तु तेनैव शुद्धेन संयुज्यते, तदा जातेरतिक्रान्ताया अपि स्मरति|
 
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स्मार्तं हि ज्ञानमात्मनस्तस्यैव मनसोऽनुबन्धादनुवर्तते, यस्यानुवृत्तिं पुरस्कृत्य पुरुषो ‘जातिस्मर’ इत्युच्यते| ||१३||
 
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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.Sha.3/13)
 
  
 
====Sattvaja bhava(factor related with one's psyche)====
 
====Sattvaja bhava(factor related with one's psyche)====
  
−
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|
+
Smruti is categorized under the factors having origin from the psyche. [Cha.Sa.[[Sharira Sthana]]3/13]
−
नानाविधानि खलु सत्त्वानि, तानि सर्वाण्येकपुरुषे भवन्ति, न च भवन्त्येककालम्, एकं तु प्रायोवृत्त्याऽऽह [३] ||१३||
 
−
 
 
−
Smruti is categorized under the factors having origin from the psyche. (Cha.Sha.3/13)
 
  
 
====Smruti as a tool to know one's origin====
 
====Smruti as a tool to know one's origin====
  
−
रूपस्य सत्त्वस्य च सन्ततिर्या नोक्तस्तदादिर्नहि सोऽस्ति कश्चित्| तयोरवृत्तिः क्रियते पराभ्यां धृतिस्मृतिभ्यां परया धिया च||४२||
+
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.Sha.2/42)
+
===Smruti as a super-power===
  
−
===Smruti as a super-power===
 
 
====Superpower of knowledge====
 
====Superpower of knowledge====
  
−
अथाग्निवेशप्रमुखान् विविशुर्ज्ञानदेवताः|
+
Smruti is enlisted among one of the eight superpowers of knowledge that are required for learning [[Ayurveda]]. [Cha.Sa.[[Sutra Sthana]]1/39]
−
बुद्धिः सिद्धिः स्मृतिर्मेधा धृतिः कीर्तिः क्षमा दया||३९||
 
−
 
 
−
Smruti is enlisted among one of the eight superpowers of knowledge that are required for learning Ayurveda. (Cha.Su.1/39)
 
  
 
====Attainment of Yogi (Yoga saint)====
 
====Attainment of Yogi (Yoga saint)====
  
−
आवेशश्चेतसो ज्ञानमर्थानां छन्दतः क्रिया|
+
Yogi can attain the extra-sensorial power of memorizing everything in reality through practice. [Cha.Sa.[[Sharira Sthana]]1/140]
−
दृष्टिः श्रोत्रं स्मृतिः कान्तिरिष्टतश्चाप्यदर्शनम्||१४०||
 
−
इत्यष्टविधमाख्यातं योगिनां बलमैश्वरम्|
 
−
शुद्धसत्त्वसमाधानात्तत् सर्वमुपजायते||१४१||
 
−
 
 
−
Yogi can attain the extra-sensorial power of memorizing everything in reality through practice. (Cha.Sha.1/140)
 
  
 
==What are the factors affecting it?==
 
==What are the factors affecting it?==
Line 158: Line 128:
 
===Day time sleep and sleep patterns===
 
===Day time sleep and sleep patterns===
  
−
स्मृतिबुद्धिप्रमोहश्च संरोधः स्रोतसां ज्वरः|
+
Day time sleep or sleeping at improper time can affect memory and intellectual functions by creating obstruction. [Cha.Sa.[[Sutra Sthana]] 21/48]
−
इन्द्रियाणामसामर्थ्यं विषवेगप्रवर्त(र्ध)नम्||४८||
 
−
भवेन्नृणां दिवास्वप्नस्याहितस्य निषेवणात्|
 
−
तस्माद्धिताहितं स्वप्नं बुद्ध्वा स्वप्यात् सुखं बुधः||४९||
 
  
−
Day time sleep or sleeping at improper time can affect memory and intellectual functions by creating obstruction. (Cha.Su.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]
  
−
मद्याक्षेपो धीधृतिस्मृतिहराणां |
+
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]
  
−
The episode of acute alcoholism can affect the intellectual functions of grasping, restraining and memory. (Cha.Su.25/40)
+
Smruti vibhramsha (perversion of memory) is observed as harmful consequence of alcohol. [Cha.Sa.[[Chikitsa Sthana]]24/57]
−
 
 
−
न च बुद्धिस्मृतिहरो विषयेषु न चाक्षमः|
 
−
सुखनिद्राप्रबोधश्च प्रथमः सुखदो मदः||४३||
 
−
मुहुः स्मृतिर्मुहुर्मोहो(ऽ)व्यक्ता सज्जति वाङ्मुहुः|
 
−
युक्तायुक्तप्रलापश्च प्रचलायनमेव च||४४||
 
−
 
 
−
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.Chi.24/43-44)
 
−
 
 
−
यत्रैकः स्मृतिविभ्रंशस्तत्र सर्वमसाधुवत्|
 
−
इत्येवं मद्यदोषज्ञा मद्यं गर्हन्ति यत्नतः||५७||
 
−
 
 
−
Smruti vibhramsha (perversion of memory) is observed as harmful consequence of alcohol. (Cha.Chi.24/57)
 
  
 
===Gramya ahara(domestic diet and lifestyle)===
 
===Gramya ahara(domestic diet and lifestyle)===
−
 
−
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|
 
  
 
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:  
 
Eating sour, saline, pungent, alkaline, dried vegetables, meat, sesame, sesame paste and preparation of (rice) flour, germinated or fresh, awned or leguminous cereals, incompatible, unsuitable, rough, alkaline and channel blocking substances, decomposed, heavy, putrefied, and staled food items, indulging in irregular diet or eating while the previous food is undigested, day sleep, women and wine, performing irregular and excessive physical exercise causing agitation in the body, affected with fear, anger, grief, greed, confusion and exhaustion.
 
Eating sour, saline, pungent, alkaline, dried vegetables, meat, sesame, sesame paste and preparation of (rice) flour, germinated or fresh, awned or leguminous cereals, incompatible, unsuitable, rough, alkaline and channel blocking substances, decomposed, heavy, putrefied, and staled food items, indulging in irregular diet or eating while the previous food is undigested, day sleep, women and wine, performing irregular and excessive physical exercise causing agitation in the body, affected with fear, anger, grief, greed, confusion and exhaustion.
−
(Cha.Chi.1/2/3)
+
[Cha.Sa.[[Chikitsa Sthana]]1/2/3]
  
 
===Smruti vibhramsha-cause of all miseries===
 
===Smruti vibhramsha-cause of all miseries===
  
−
धीधृतिस्मृतिविभ्रंशः सम्प्राप्तिः कालकर्मणाम्|
+
Smruti vibhramsha is one of the cause of all miseries. [Cha.Sa.[[Sharira Sthana]]1/98]
−
असात्म्यार्थागमश्चेति ज्ञातव्या दुःखहेतवः||९८||
 
−
 
 
−
Smruti vibhramsha is one of the cause of all miseries. (Cha.Sha.1/98)
 
−
 
 
−
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||
 
−
 
 
−
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.Sha.1/101)
 
  
−
धीधृतिस्मृतिविभ्रष्टः कर्म यत् कुरुतेऽशुभम्|
+
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]
−
प्रज्ञापराधं तं विद्यात् सर्वदोषप्रकोपणम्||१०२||
 
  
−
The impairment of memory leads to various intellectual errors called pradnyaparadha resulting in vitiation of all dosha. (Cha.Sha.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]
  
 
===Disorder of Smruti is important cardinal sign of psychiatric disorders===  
 
===Disorder of Smruti is important cardinal sign of psychiatric disorders===  
Line 214: Line 156:
 
====Smruti vibhrama in Unmada(insanity)====
 
====Smruti vibhrama in Unmada(insanity)====
  
−
उन्मादं पुनर्मनोबुद्धिसञ्ज्ञाज्ञानस्मृतिभक्तिशीलचेष्टाचारविभ्रमं [१] विद्यात्||५||
+
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]
−
 
 
−
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.Ni.7/5)
+
====Smruti samplav (abnormality) in [[Apasmara]](epilepsy):====
  
−
====Smruti samplav (abnormality) in Apasmara(epilepsy):====
+
Smruti samplav means abnormal memory function is cardinal sign of [[Apasmara]] (epilepsy). [Cha.Sa.[[Nidana Sthana]]8/5]
−
 
 
−
अपस्मारं पुनः स्मृतिबुद्धिसत्त्वसम्प्लवाद्बीभत्सचेष्टमावस्थिकं तमः प्रवेशमाचक्षते||५||
 
−
 
 
−
Smruti samplav means abnormal memory function is cardinal sign of Apasmara (epilepsy). (Cha.Ni.8/5)
 
  
 
==== Sign of Unmada(insanity)====
 
==== Sign of Unmada(insanity)====
  
−
धीविभ्रमः सत्त्वपरिप्लवश्च पर्याकुला दृष्टिरधीरता च|
+
Loss of good experiential knowledge i.e. memory is seen in patients of Unmada. [Cha.Sa.[[Chikitsa Sthana]]9/7]
−
अबद्धवाक्त्वं हृदयं च शून्यं सामान्यमुन्मादगदस्य लिङ्गम्||६||
 
−
स मूढचेता न सुखं न दुःखं नाचारधर्मौ कुत एव शान्तिम्|
 
−
विन्दत्यपास्तस्मृतिबुद्धिसञ्ज्ञो भ्रमत्ययं चेत इतस्ततश्च||७||
 
−
 
 
−
Loss of good experiential knowledge i.e. memory is seen in patients of Unmada. (Cha.Chi.9/7)
 
  
 
====Specific sign of Kapha dominant Unmada====
 
====Specific sign of Kapha dominant Unmada====
  
−
सम्पूरणैर्मन्दविचेष्टितस्य सोष्मा कफो मर्मणि सम्प्रवृद्धः|
+
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]
−
बुद्धिं स्मृतिं चाप्युपहत्य चित्तं प्रमोहयन् सञ्जनयेद्विकारम्||१३||
 
−
वाक्चेष्टितं मन्दमरोचकश्च नारीविविक्तप्रियताऽतिनिद्रा|
 
−
छर्दिश्च लाला च बलं च भुङ्क्ते नखादिशौक्ल्यं च कफात्मकस्य||१४||
 
−
 
 
−
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.Chi.9/13)
 
  
 
====Sign of Pishacha unmada====
 
====Sign of Pishacha unmada====
  
−
नग्नं विधावन्तं नैकत्र तिष्ठन्तं दुःखान्यावेदयन्तं नष्टस्मृतिं च पिशाचोन्मत्तं विद्यात्||२०||
+
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.Chi.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====
  
−
कफपित्तं प्रकुपित्तं बलवत् स्वेन हेतुना|
+
Loss of memory is observed secondary to Kardama visarpa. [Cha.Sa.[[Chikitsa Sthana]]21/38]
−
विसर्पत्येकदेशे तु प्रक्लेदयति देहिनम्||३७||
 
−
तद्विकाराः शीतज्वरः -------च भवति सञ्ज्ञास्मृतिहन्ता च; तं कर्दमविसर्पपरीतमचिकित्स्यं विद्यात्||३८||
 
−
 
 
−
Loss of memory is observed secondary to Kardama visarpa. (Cha.Chi.21/38)
 
  
 
====Sign of Pranavrita Vyana====
 
====Sign of Pranavrita Vyana====
  
−
सर्वेन्द्रियाणां शून्यत्वं ज्ञात्वा स्मृतिबलक्षयम्||२०२||
+
Decrease in memory is sign of obstruction of functioning of vyana vata by Prana vata. [Cha.Sa.[[Chikitsa Sthana]]28/202-203]
−
व्याने प्राणावृते लिङ्गं कर्म तत्रोर्ध्वजत्रुकम्|
 
−
 
 
−
Decrease in memory is sign of obstruction of functioning of vyana vata by Prana vata. (Cha.Chi.28/202-203)
 
  
 
===Assessment parameter for longevity/signs of dying person===
 
===Assessment parameter for longevity/signs of dying person===
  
−
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||
+
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.In.1/3)
+
Loss of memory without any specific cause may indicate impending death in six months. [Cha.Sa.[[Indriya Sthana]]11/7]
  
−
भक्तिः शीलं स्मृतिस्त्यागो बुद्धिर्बलमहेतुकम्|
+
Loss of memory is enlisted among the signs of impending death in near future. [Cha.Sa.[[Indriya Sthana]]12/48]
−
षडेतानि निवर्तन्ते षड्भिर्मासैर्मरिष्यतः||७||
 
−
 
 
−
Loss of memory without any specific cause may indicate impending death in six months. (Cha.In.11/7)
 
−
 
 
−
स्मृतिस्त्यजति मेधा च ह्रीश्रियौ चापसर्पतः|
 
−
उपप्लवन्ते पाप्मान ओजस्तेजश्च नश्यति||४८||
 
−
 
 
−
Loss of memory is enlisted among the signs of impending death in near future. (Cha.In.12/48)
 
  
 
==Utility of Smruti in treatment==
 
==Utility of Smruti in treatment==
Line 286: Line 195:
 
===A treatment measure in mental disorders===
 
===A treatment measure in mental disorders===
  
−
प्रशाम्यत्यौषधैः पूर्वो दैवयुक्तिव्यपाश्रयैः|
+
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]
−
मानसो ज्ञानविज्ञानधैर्यस्मृतिसमाधिभिः||५८||
 
−
 
 
−
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.Su.1/58)
 
  
 
===Important quality of mental health professional and psychiatrist===
 
===Important quality of mental health professional and psychiatrist===
  
−
बुद्धिस्मृतिज्ञानतपोनिवासः पुनर्वसुः प्राणभृतां शरण्यः|
+
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]
−
उन्मादहेत्वाकृतिभेषजानि कालेऽग्निवेशाय शशंस पृष्टः||३||
 
−
 
 
−
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.Chi.9/3)
 
  
 
===A preventive measure of exogenous diseases===
 
===A preventive measure of exogenous diseases===
  
−
त्यागः प्रज्ञापराधानामिन्द्रियोपशमः स्मृतिः|
+
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]
−
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|
 
−
 
 
−
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.Su.7/53/54)
 
  
 
===One of the observable measure for mental health===
 
===One of the observable measure for mental health===
  
−
पापवृत्तवचःसत्त्वाः सूचकाः कलहप्रियाः|
+
One shall always follow and remember good experiential knowledge for preserving mental health. [Cha.Sa.[[Sutra Sthana]]7/58]
−
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||
 
−
 
 
−
One shall always follow and remember good experiential knowledge for preserving mental health. (Cha.Su.7/58)
 
  
 
===Treatment for Atattvabhinivesha===
 
===Treatment for Atattvabhinivesha===
  
−
सुहृदश्चानुकूलास्तं स्वाप्ता धर्मार्थवादिनः|
+
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]
−
संयोजयेयुर्विज्ञानधैर्यस्मृतिसमाधिभिः ||६३||
 
−
 
 
−
The patient suffering from Atattvabhinivsha shall be treated to induce his good memory and live with friends having good scientific and spiritual knowledge. (Cha.Chi.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===  
  
−
तत्रेन्द्रियाणां समनस्कानामनुपतप्तानामनुपतापाय प्रकृतिभावे प्रयतितव्यमेभिर्हेतुभिः; तद्यथा- सात्म्येन्द्रियार्थसंयोगेन बुद्ध्या सम्यगवेक्ष्यावेक्ष्य कर्मणां सम्यक् प्रतिपादनेन, देशकालात्मगुणविपरीतोपासनेन चेति| तस्मादात्महितं चिकीर्षता सर्वेण सर्वं सर्वदा स्मृतिमास्थाय सद्वृत्तमनुष्ठेयम्||१७||
+
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]
−
 
−
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||
 
−
 
 
−
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.Su.8/17)
 
−
 
 
−
===Sign of curing Unmada===
 
  
−
घृतमांसवितृप्तं वा निवाते स्थापयेत् सुखम्|
+
===Sign of curing [[unmada]]===
−
त्यक्त्वा मतिस्मृतिभ्रंशं सञ्ज्ञां लब्ध्वा प्रमुच्यते [१] ||७८||
 
  
−
Regaining original memory is sign of cure from Unmada(insanity). (Cha.Chi.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===
  
−
धृतिस्मृतिबलं कृत्वा श्रद्दधानः समाहितः|
+
The person who intends to follow kutipraveshik rasayana must possess strength with good memory.[Cha.Sa.[[Chikitsa Sthana]]1/1/22]
−
विधूय मानसान् दोषान् मैत्रीं भूतेषु चिन्तयन्||२२||
 
−
 
 
−
The person who intends to follow kutipraveshik rasayana must possess strength with good memory.(Cha.Chi.1/1/22)
 
  
 
==Can Smruti be improved?==
 
==Can Smruti be improved?==
  
−
Ayurveda elaborates the measures to preserve and protect Smruti (memory) by following certain rejuvenation therapies. The dysfunctions of Smruti (memory) can also be treated and improved by means of pharmacological and non-pharmacological measures. These are detailed as under.  
+
[[Ayurveda]] elaborates the measures to preserve and protect Smruti (memory) by following certain rejuvenation therapies. The dysfunctions of Smruti (memory) can also be treated and improved by means of pharmacological and non-pharmacological measures. These are detailed as under.  
  
 
===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====
−
 
−
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||
 
  
 
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:  
Line 397: Line 254:
 
Verbal teasing or threatening/shouting with anger (tarjana), terrorizing (trasanam), gifts /donations(danam), gladdening and exhilaration(harshanam), consolation (santwanam), frightening(bhayam) and astonishing/exhibition of surprising acts (vismaya) restore the mind to normalcy by diverting it and counteracting the causes of loss of memory.
 
Verbal teasing or threatening/shouting with anger (tarjana), terrorizing (trasanam), gifts /donations(danam), gladdening and exhilaration(harshanam), consolation (santwanam), frightening(bhayam) and astonishing/exhibition of surprising acts (vismaya) restore the mind to normalcy by diverting it and counteracting the causes of loss of memory.
  
−
The patients suffering from unmada should be administered thick ointment (pradeha), anointing (utsadana), massage (abhyanga), fumigation (dhuma) and intake of ghee to arouse mind, intellect, memory and consciousness. (Cha.Chi.9/24-32)
+
The patients suffering from unmada should be administered thick ointment (pradeha), anointing (utsadana), massage (abhyanga), fumigation (dhuma) and intake of ghee to arouse mind, intellect, memory and consciousness. [Cha.Sa.[[Chikitsa Sthana]]9/24-32]
  
 
===Medicines===
 
===Medicines===
Line 403: Line 260:
 
====Benefits of Rasayana====
 
====Benefits of Rasayana====
  
−
दीर्घमायुः स्मृतिं मेधामारोग्यं तरुणं वयः|
+
Good memory can be achieved and preserved by following Rasayana (rejuvenation therapies). [Cha.Sa.[[Chikitsa Sthana]]1/1/7-8]
−
प्रभावर्णस्वरौदार्यं देहेन्द्रियबलं परम्||७||
 
−
वाक्सिद्धिं प्रणतिं कान्तिं लभते ना रसायनात्|
 
−
लाभोपायो हि शस्तानां रसादीनां रसायनम्||८||
 
−
 
 
−
Good memory can be achieved and preserved by following Rasayana (rejuvenation therapies). (Cha.Chi.1/1/7-8)
 
  
 
====Ghee possess memory improving potential====
 
====Ghee possess memory improving potential====
  
−
दीप्त्योजःस्मृतिमेधाग्निबुद्धीन्द्रियबलार्थिनः|
+
Ghee has the potential to improve memory functions. [Cha.Sa.[[Sutra Sthana]]13/43)
−
पिबेयुः सर्पिरार्ताश्च दाहशस्त्रविषाग्निभिः||४३||
 
−
 
 
−
Ghee has the potential to improve memory functions. (Cha.Su.13/43)
 
  
−
स्मृतिबुद्ध्यग्निशुक्रौजःकफमेदोविवर्धनम्|
+
The cow's ghee possess the properties to increase memory. [Cha.Sa.[[Sutra Sthana]]27/231]
−
वातपित्तविषोन्मादशोषालक्ष्मीज्वरापहम् [१] ||२३१||
 
−
 
 
−
The cow's ghee possess the properties to increase memory. (Cha.Su.27/231)
 
  
 
====Haritaki(terminalia chebula) can improve memory====
 
====Haritaki(terminalia chebula) can improve memory====
  
−
स्रोतोविबन्धान् विविधान् प्रलेपं हृदयोरसोः|
+
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].
−
स्मृतिबुद्धिप्रमोहं च जयेच्छीघ्रं हरीतकी||३४||
 
−
 
 
−
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.Chi.1/1/34).
 
  
 
====Brahma Rasayana====
 
====Brahma Rasayana====
  
−
मेधास्मृतिबलोपेताश्चिररात्रं तपोधनाः|
+
Brahma rasayana formulation is indicated in improving memory. [Cha.Sa.[[Chikitsa Sthana]]1/1/56]
−
ब्राह्मं तपो ब्रह्मचर्यं चेरुश्चात्यन्तनिष्ठया||५६||
 
−
रसायनमिदं ब्राह्ममायुष्कामः प्रयोजयेत्|
 
−
दीर्घमायुर्वयश्चाग्र्यं कामांश्चेष्टान् समश्नुते||५७||
 
−
(इति ब्राह्मरसायनम्)|
 
−
 
 
−
Brahma rasayana formulation is indicated in improving memory. (Cha.Chi.1/1/56)
 
  
 
====Chyavanprasha====
 
====Chyavanprasha====
  
−
मेधां स्मृतिं कान्तिमनामयत्वमायुःप्रकर्षं बलमिन्द्रियाणाम्|
+
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]
−
स्त्रीषु प्रहर्षं परमग्निवृद्धिं वर्णप्रसादं पवनानुलोम्यम्||७३||
 
−
रसायनस्यास्य नरः प्रयोगाल्लभेत जीर्णोऽपि कुटीप्रवेशात्|
 
−
जराकृतं रूपमपास्य सर्वं बिभर्ति रूपं नवयौवनस्य||७४||
 
−
(इति च्यवनप्राशः)|
 
−
 
 
−
The popular formulation Chyavanprasha can prevent loss of memory and help to preserve it. It can be helpful to retrieve it. (Cha.Chi.1/1/73-74)
 
  
 
====Aindra Rasayana====
 
====Aindra Rasayana====
  
−
जराव्याधिप्रशमनं स्मृतिमेधाकरं परम्|
+
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]
−
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)|
 
−
 
 
−
Aindra rasayana is useful in improving the memory functions and cure diseases with secondary loss of memory.(Cha.Chi.1/3/27-29)
 
  
 
====Triphala Rasayana====
 
====Triphala Rasayana====
  
−
सर्वलौहैः [१] सुवर्णेन वचया मधुसर्पिषा|
+
The Triphala Rasayana can improve and rejuvenate memory functions if taken continuously for one year. [Cha.Sa.[[Chikitsa Sthana]]1/3/47]
−
विडङ्गपिप्पलीभ्यां च त्रिफला लवणेन च||४६||
 
−
संवत्सरप्रयोगेण मेधास्मृतिबलप्रदा|
 
−
भवत्यायुःप्रदा धन्या जरारोगनिबर्हणी||४७||
 
−
(इति त्रिफलारसायनमपरम्)|
 
−
 
 
−
The Triphala Rasayana can improve and rejuvenate memory functions if taken continuously for one year. (Cha.Chi.1/3/47)
 
  
 
====Shilajatu Rasayana====
 
====Shilajatu Rasayana====
  
−
जराव्याधिप्रशमनं देहदार्ढ्यकरं परम्|
+
The Shilajatu rasayana can improve and generate memory if taken as per the method described in [Cha.Sa.[[Chikitsa Sthana]]1/3/53].  
−
मेधास्मृतिकरं धन्यं क्षीराशी तत् प्रयोजयेत्||५३||
 
−
 
 
−
The Shilajatu rasayana can improve and generate memory if taken as per the method described in (Cha.Chi.1/3/53).  
 
  
 
====Indrokta Rasayana (list of herbs to improve memory)====
 
====Indrokta Rasayana (list of herbs to improve memory)====
  
−
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||
+
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]
−
(इतीन्द्रोक्तं रसायनम्)|
 
−
 
 
−
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.Chi.1/4/6)
 
  
 
====Indrokata Rasayana (formulation) ====
 
====Indrokata Rasayana (formulation) ====
  
−
सर्वरोगप्रशमनं वृष्यमायुष्यमुत्तमम्|
+
The formulation told by Indra can give strength to memory. [Cha.Sa.[[Chikitsa Sthana]]1/4/24]
−
सत्त्वस्मृतिशरीराग्निबुद्धीन्द्रियबलप्रदम्||२४||
 
−
 
 
−
The formulation told by Indra can give strength to memory. (Cha.Chi.1/4/24)
 
  
 
====Mahapaishachika ghrita====
 
====Mahapaishachika ghrita====
  
−
महापैशाचिकं नाम घृतमेतद्यथाऽमृतम्|
+
Mahapaishachika ghrita is indicated in memory disorders associated with Unmada (insanity). [Cha.Sa.[[Chikitsa Sthana]]9/48]
−
बुद्धिस्मृतिकरं चैव बालानां चाङ्गवर्धनम्||४८||
 
−
इति महापैशाचिकं घृतम्|
 
−
 
 
−
Mahapaishachika ghrita is indicated in memory disorders associated with Unmada (insanity). (Cha.Chi.9/48)
 
−
 
 
  
 
====Apatarpana (fasting) can improve memory====
 
====Apatarpana (fasting) can improve memory====
  
−
नराणां दीप्यते चाग्निः स्मृतिर्बुद्धिश्च वर्धते||२४||
+
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.Su.23/24)
 
  
 
====Effect of flesh of tortoise====
 
====Effect of flesh of tortoise====
  
−
मेधास्मृतिकरः पथ्यः शोषघ्नः कूर्म उच्यते|
+
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.Su.27/84)
 
  
 
===Non-pharmacological measures to improve smruti:===
 
===Non-pharmacological measures to improve smruti:===
−
 
−
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||
 
  
 
The following serve as means to the attainment of moksha.
 
The following serve as means to the attainment of moksha.
Line 550: Line 333:
 
#Concentration of the mind and intellect in the soul; and
 
#Concentration of the mind and intellect in the soul; and
 
#Review of spiritual facts.
 
#Review of spiritual facts.
−
All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses. The latter has nothing to do with the former. [143-146]
+
All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses. The latter has nothing to do with the former. [Cha.Sa. [[Sharira Sthana]] 1/143-146]
  
 
===Eight factors to retrieve memory===
 
===Eight factors to retrieve memory===
  
−
वक्ष्यन्ते कारणान्यष्टौ स्मृतिर्यैरुपजायते|
+
The following are the eight factors that bring about a good memory:
−
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.
  
−
Knowledge of cause (of a thing and event etc.);
+
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]
−
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. [147-149]
 
  
 
===A mean for salvation===
 
===A mean for salvation===
  
−
एतत्तदेकमयनं मुक्तैर्मोक्षस्य दर्शितम्|
+
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]
−
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||
+
===Smruti nasha (deleting memory) as treatment===
  
−
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]
+
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]
  
−
===Smruti nasha (deleting memory) as treatment===
+
==Current Researches==
  
−
ज्वरस्य वेगं कालं च चिन्तयञ्ज्वर्यते तु यः||३२३||
+
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>
−
तस्येष्टैस्तु विचित्रैश्च विषयैर्नाशयेत् स्मृतिम्|३२४|
 
  
−
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.Chi.3/324)
+
== Related chapters ==
  
−
==Current Researches==
+
[[Unmada Nidana Adhyaya]], [[Apasmara Nidana Adhyaya]], [[Katidhapurusha Sharira Adhyaya]], [[Unmada Chikitsa Adhyaya]],
−
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
+
[[Apasmara Chikitsa Adhyaya]]
−
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>
 
  
 
==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]
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==References==
 
==References==
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Revision as of 06:46, 9 March 2023

Cite.png

Smruti (memory) is one of the three important mental faculties with dhi(intellect) and dhriti (restraint). It is referred in various contexts as given in this article.

Contributors
Chapter/topic Smruti
Author Deole Y.S.
Reviewed by Basisht G.
Affiliations Charak Samhita Research, Training and Development Centre, I.P.G.T.& R.A., Jamnagar
Correspondence email: carakasamhita@gmail.com
Publisher Charak Samhita Research, Training and Development Centre, I.T.R.A., Jamnagar, India
Date of first publication: January 01, 2020
DOI 10.47468/CSNE.2020.e01.s09.001


What is 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.SaChikitsa Sthana9/3]

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]

Important quality

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]

Vaidya

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 Sthana9/21]

Good memory with scientific knowledge is quality of a life saving physician[Cha.SaSutra Sthana29/7]

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. 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

The examiner shall possess good memory of scientific knowledge in order to examine, validate and authenticate observations. [Cha.Sa.Sutra Sthana28/37]

Apta (authorities)

The experiential knowledge of science and statistics in memory is considered as authentic proof given by Apta(authority).[Cha.Sa.Vimana Sthana4/4]

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 Sthana8/110]

Essential feature for good quality of life

Good memory is essential for good quality of life. [Cha.Sa.Sutra Sthana30/24]

Origin of Smruti

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 Sthana3/10]

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 Sthana1/72]

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 Sthana1/52]

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 Sthana3/13]

Sattvaja bhava(factor related with one's psyche)

Smruti is categorized under the factors having origin from the psyche. [Cha.Sa.Sharira Sthana3/13]

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 Sthana2/42]

Smruti as a super-power

Superpower of knowledge

Smruti is enlisted among one of the eight superpowers of knowledge that are required for learning Ayurveda. [Cha.Sa.Sutra Sthana1/39]

Attainment of Yogi (Yoga saint)

Yogi can attain the extra-sensorial power of memorizing everything in reality through practice. [Cha.Sa.Sharira Sthana1/140]

What are the factors affecting it?

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]

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 Sthana25/40]

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]

Smruti vibhramsha (perversion of memory) is observed as harmful consequence of alcohol. [Cha.Sa.Chikitsa Sthana24/57]

Gramya ahara(domestic diet and lifestyle)

Improper diet and lifestyle can lead to loss of memory. The diet and lifestyle factors include: Eating sour, saline, pungent, alkaline, dried vegetables, meat, sesame, sesame paste and preparation of (rice) flour, germinated or fresh, awned or leguminous cereals, incompatible, unsuitable, rough, alkaline and channel blocking substances, decomposed, heavy, putrefied, and staled food items, indulging in irregular diet or eating while the previous food is undigested, day sleep, women and wine, performing irregular and excessive physical exercise causing agitation in the body, affected with fear, anger, grief, greed, confusion and exhaustion. [Cha.Sa.Chikitsa Sthana1/2/3]

Smruti vibhramsha-cause of all miseries

Smruti vibhramsha is one of the cause of all miseries. [Cha.Sa.Sharira Sthana1/98]

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 Sthana1/101]

The impairment of memory leads to various intellectual errors called pradnyaparadha resulting in vitiation of all dosha. [Cha.Sa.Sharira Sthana1/102]

Disorder of Smruti is important cardinal sign of psychiatric disorders

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 Sthana8/5]

Sign of Unmada(insanity)

Loss of good experiential knowledge i.e. memory is seen in patients of Unmada. [Cha.Sa.Chikitsa Sthana9/7]

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 Sthana9/13]

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 Sthana9/20]

Secondary impairment of Smruti due to somatic diseases

Sign of Kardama visarpa

Loss of memory is observed secondary to Kardama visarpa. [Cha.Sa.Chikitsa Sthana21/38]

Sign of Pranavrita Vyana

Decrease in memory is sign of obstruction of functioning of vyana vata by Prana vata. [Cha.Sa.Chikitsa Sthana28/202-203]

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 Sthana1/3]

Loss of memory without any specific cause may indicate impending death in six months. [Cha.Sa.Indriya Sthana11/7]

Loss of memory is enlisted among the signs of impending death in near future. [Cha.Sa.Indriya Sthana12/48]

Utility of Smruti in treatment

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 Sthana1/58]

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 Sthana9/3]

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 Sthana7/53/54]

One of the observable measure for mental health

One shall always follow and remember good experiential knowledge for preserving mental health. [Cha.Sa.Sutra Sthana7/58]

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 Sthana10/63]

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 Sthana8/17]

Sign of curing unmada

Regaining original memory is sign of cure from Unmada(insanity). [Cha.Sa.Chikitsa Sthana9/78]

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 Sthana1/1/22]

Can Smruti be improved?

Ayurveda elaborates the measures to preserve and protect Smruti (memory) by following certain rejuvenation therapies. The dysfunctions of Smruti (memory) can also be treated and improved by means of pharmacological and non-pharmacological measures. These are detailed as under.

Treatments used to improve memory and its disorders

Principles of treatment of memory disorders associated with Unmada

The principles of treatment of Unmada are applied in treatment of memory disorders:

  1. In case of dominance of Vata dosha:
  • Intake of oils and ghritas (sneha) substance
  • If there is obstruction in channels, mild unctuous evacuatives in small quantities should be administered.
  1. If the insanity is caused by kapha and pitta
  • therapeutic emesis and purgation after unction and sudation.
  • Post- evacuation dietetic regimen (gradually from lighter to heavier diet as per prescribed procedure)
  • Non-unctuous (niruha) and unctuous (anuvasana) enema
  • nasal errhines (shiro-virechana)

Benefits:

By the administration of these therapeutic measures, heart, sense organs, head and bowels (koshtha) get cleansed as a result of which the mind gets refreshed and the patient regains memory as well as consciousness.

Even after the completion of above cleansing procedure, if the abnormal behaviour persists, the application of irritant snuffing, collyrium and beating should be done, which are useful for stimulating his mind, intellect and body.

One who is non-submissive and strong in physique, should be bound with firm and soft cotton bandage and should be confined in a dark room free from irons rods, wooden pieces etc.

Verbal teasing or threatening/shouting with anger (tarjana), terrorizing (trasanam), gifts /donations(danam), gladdening and exhilaration(harshanam), consolation (santwanam), frightening(bhayam) and astonishing/exhibition of surprising acts (vismaya) restore the mind to normalcy by diverting it and counteracting the causes of loss of memory.

The patients suffering from unmada should be administered thick ointment (pradeha), anointing (utsadana), massage (abhyanga), fumigation (dhuma) and intake of ghee to arouse mind, intellect, memory and consciousness. [Cha.Sa.Chikitsa Sthana9/24-32]

Medicines

Benefits of Rasayana

Good memory can be achieved and preserved by following Rasayana (rejuvenation therapies). [Cha.Sa.Chikitsa Sthana1/1/7-8]

Ghee possess memory improving potential

Ghee has the potential to improve memory functions. [Cha.Sa.Sutra Sthana13/43)

The cow's ghee possess the properties to increase memory. [Cha.Sa.Sutra Sthana27/231]

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 Sthana1/1/34].

Brahma Rasayana

Brahma rasayana formulation is indicated in improving memory. [Cha.Sa.Chikitsa Sthana1/1/56]

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 Sthana1/1/73-74]

Aindra Rasayana

Aindra rasayana is useful in improving the memory functions and cure diseases with secondary loss of memory.[Cha.Sa.Chikitsa Sthana1/3/27-29]

Triphala Rasayana

The Triphala Rasayana can improve and rejuvenate memory functions if taken continuously for one year. [Cha.Sa.Chikitsa Sthana1/3/47]

Shilajatu Rasayana

The Shilajatu rasayana can improve and generate memory if taken as per the method described in [Cha.Sa.Chikitsa Sthana1/3/53].

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 Sthana1/4/6]

Indrokata Rasayana (formulation)

The formulation told by Indra can give strength to memory. [Cha.Sa.Chikitsa Sthana1/4/24]

Mahapaishachika ghrita

Mahapaishachika ghrita is indicated in memory disorders associated with Unmada (insanity). [Cha.Sa.Chikitsa Sthana9/48]

Apatarpana (fasting) can improve memory

The diet leading to apatarpana (emaciation) can improve memory. Fasting can improve memory. [Cha.Sa.Sutra Sthana23/24]

Effect of flesh of tortoise

The flesh of tortoise and turtle can generate memory.[Cha.Sa.Sutra Sthana27/84]

Non-pharmacological measures to improve smruti:

The following serve as means to the attainment of moksha.

  1. Due devotion to noble person;
  2. Shunning of the company of the wicked;
  3. Observing sacred vows and fast;
  4. Pursuit of the rules of good conduct;
  5. Compliance with scriptural prescriptions;
  6. Scriptural knowledge;
  7. Liking for lonely living;
  8. Detachment from the objects of senses;
  9. Striving for moksha (salvation);
  10. Absolute mental control;
  11. Abstinence from performing the acts(leading to any effect);
  12. Annihilation of the effects of past actions/deeds;
  13. Desire to get away from the worldly trap;
  14. Absence of egoistic disposition;
  15. Being afraid of contacts of the soul, the mind and the body;
  16. Concentration of the mind and intellect in the soul; and
  17. Review of spiritual facts.

All this can be attained by virtue of the constant remembering of the fact that the soul is different from the body, mind and senses. The latter has nothing to do with the former. [Cha.Sa. Sharira Sthana 1/143-146]

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]

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]

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 Sthana3/324]

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 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.[1]

Related chapters

Unmada Nidana Adhyaya, Apasmara Nidana Adhyaya, Katidhapurusha Sharira Adhyaya, Unmada Chikitsa Adhyaya, Apasmara Chikitsa Adhyaya

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References

  1. ↑ 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
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