Medha (Dhee Dhriti and Smriti) Written by Hemraj Sharma

 

Concept Of Medha In Ayurveda

Vedas, the ancient and sacred scripture of India are a combination of philosophy, theology as well as therapy. Medha has been provided paramount importance since the advent of Vedic literature (6000 B.C. – 1000 B.C.). Medha is personified as Saraswati, the goddess of Learning at various places. In Gayatri Mantra, the great god Sun is humbly requested to keep Dhee active and in right direction for prosperous and meaningful life.

Ayurveda is considered as a subsidiary of Atharva Veda. As per Charak Samhita, this science of life was created to pave the way for achieving Dharma, Artha, Kama, Moksha and finally eternal emancipation by maintaining perfect mental as well physical health (Ch. Su. 1-15). Ayurveda is of the view that Prajnaparadha is the basic cause of all the mental and physical diseases (Ch. Sha. 1/102). Medha is a synonym of Prjna as per Ayurvedic texts (A.U. 3/20). So Medha has a great role in prevention of diseases and maintenance of good health and the references of various Medha drugs in Ayurvedic literature confirm the importance of Medha which incorporates Dhee, Dhriti, and Smriti.

 

Etymology

The word Medha is derived from the Sanskrit root “Madhri Sangame” i.e. to meet or to come together or harmonize.

Synonyms

Sajnana, Aajnana, Vijnana, Medha, Dhriti, Mati, Manisha, Smriti etc. The above-mentioned words are considered synonyms for each other in the Ayurvedic literature. (A.U. 3/20)

Definition

(1) According to Amarkosha, Medha is defined as:
“Medhte Sangachchhte Sarvamsyam” (Am. 1/5/2)
i.e. to have proper correlation and understanding about The knowledge of the existing objects.

(2) Vachaspatyam has given its definition as:
“Sarvam Bahushrutam Vishayi Karoti” (Vachaspatyam, Part VI, Page no. 4764).
Due to Medha, a person will be able to obtain the knowledge of existing objects and hence person becomes learned.

(3) In Shabdakalpadrum, Medha is defined as:
“Dharanavati Buddhi Iti Medha” (Shabdakalpadrum, Vol. III, Page 780)
In this definition, Medha is defined as a type of Buddhi which grasps or retains the knowledge.

(4) According to Dalhan, the commentator of Sushruta Samhita, “Granthavadharana Shakti Medha” (Dalhan on Su. Sha. 1/18) i.e. a power, which retains the knowledge of the text.

(5) According to Arundatta, the commentator of Adhtanga Hridaya,
“ Buddhi Vishesha Medha”
which means that it is a faculty of Buddhi.
(6) Hemadri has commented on the term Medha as an unobstructed and uninterrupted perception and retention of the knowledge by all senses of an object.
“Gritasyavichchhedan Dharyitum Shakti”(Hemadri on A.H. Su 5/37)

(7) According to Chakrapani,
“Dharanavati Dhee Medha”(Chakrapani on Ch Su 27/350)
which means it is a type of Dhee having the power of retention of knowledge.

From all the references cited above, it can be said that Medha is a power that grasps and retains the knowledge. In this regard, some has told that it is one of the faculties of Buddhi, while others as the synonyms of Buddhi. The function of Medha and its origin will be similar to Buddhi i.e. perception and determination of knowledge. As without Smriti, Buddhi can not be utilized, Medha can be Correlated with Dhee, Dhriti, Smriti as a whole. Indu has commented upon Medha as Prajna which incorporates Dhee, Dhriti and Smriti as the components of Medha. So, to understand Medha completely, we have to understand Dhee, Dhriti and Smriti firstly.

Dhee

Etymology

The term Dhee is derived from “Dhyayate Samprasaranam Cha” (Va. 3/2/178) by applying quip suffix and making it Deergha by applying Sutra ‘Hala’.

Definition

(1) According to Amarkosha, Dhee means to perceive or reflect i.e. the faculty of Buddhi which performs the duty of perceiving the things.
“Dhrisherdhisha Cha Sangyayam” (Am. 1/5/1)

(2) Acharya Charak has mentioned Dhee and Buddhi as synonyms and said that
“….. Samam Buddhirhi Pashyati” (Cha. Sha. 1/99).

Chakrapani, while commenting upon this part of Acharya Charak’s view, said that the knowledge of an object in the sense of as it is or “Yatharthanubhava” of perception of the true knowledge is the Dhee. This is specified as Uchit Buddhi (Chakrapani on Ch. Sha. 1/99)

(3) According to Indu, Dhee is a type of Buddhi which is responsible for perceiving the object (Indu on A.S. Su. 2/2).

So from the above mentioned definitions, it is clear that Dhee is “power of perception” which is the first step in the process of memory in modern psychology.

Dhriti

Etymology

(1) The word Dhriti is derived form the Samskrit word “Dhriyan Dharane” by applying the ‘Ktin’ suffix (Amarkosha 3/3/94) and has been interpreted as capacity of holding, seizing, keeping, supporting or to fix the mind on.

Definition

“Dhritirdharanadhaiyartho” (Amarkosha 3/3/74).
That means Dhriti is the power to retain the gained knowledge.

(2) Acharya Charak in Sharir Sthan (1/100) described that Driti is the controlling factor which prevents the Manas from indulging in harmful and non-beneficial objects and defined it as:
“…..Dhritirhi Niyamatmika”(Ch. Sha. 1/100)
i.e. which controls the mind’s functions.

(3) Dalhan has mentioned that control over the mind is possible only on the basis of the retained experiences, whether that object is useful or not.
“Dhritih manaso Niyamatmika Buddhih”(Dalhan on Su. Sha. 1/18)

So it is clear from the above mentioned definitions that Dhriti can be correlated with the term retention, found in modern psychology. Retention is the second step in the process of memory.

Smriti

Etymology

The word ‘Smriti’ is derived from the Samskrit root “Smri Adhyane” by suffixing ‘Ktin’.

Definitions

(1) Acharya Ptanjali had defined Smriti as:
“Anubhuta Vishayasamproshah Smriti” (Yogasutra 1-11)

(2) Kanad defined it as:
“Atamamanasoh samyoavisheshanat Sanskarachcha Smriti” (V.S. 9-2-6)

i.e Smriti is produced as a result of combination of Atma and Mana, which is stored as a specific experience (Samskara) of the mind.

(3) In Charaka Samhita, it is described that it can be examined by recollection of an object in Manas i.e.
“Smriti Smaranen” (Ch. Vi. 4/8)
Chakrapani in Charaka Chikitsa defined Smriti as:
“Smriti Atitartha Vishaya Gyanam” (Chakrapani on Ch. Chi. 10/3)
i.e. regaining of past knowledge is Smriti.

(4) According to Dalhan
“Smriti Purvanubhutasya Smaranam” (Dalhan on Su.Su. 2/3)

which means recalling of the past experiences.

So, we can conclude from the meaning of Smriti that it is a phenomenon by which the experience gained by Pancha Jnanendriya (i.e. Darshan, Sparshan, Shravana, Grahana and Rasana) will be stored or collected in the Mastishka (brain) for long time and will be recollected at the time of need again.

Dalhan in Sushruta Samhita has quoted Smriti as the remembrance of past experiences (Dalhan of Su. Su. 2/3), which is taken by Chakrapani as the recalling of experiences gained by eleven Indriyas (Chakrapani on Ch. Chi. 10/3).

When the Indriyas come in contact with an object or Artha, the resulting experiences of Sukha or Dukha have deep influence on mind, by which, without any further contact of Indriya to the Arthas, we can recall the past experience. According to Acharya Charak, two factors are mainly responsible for the function of Smriti. They are:

1. Abhyantara Karan
2. Bahya Karan

Abhyantara Karan: The Sannikarsha of Atma, Indriya and Manas are responsible for this type of Smriti.

Bahya Karan: Acharya Charaka has described eight factors responsible for Smriti (Cha Sha. 1/148-149).

Role Of Medha In Health And Disease

Since Medha is related with Manas and Manas being an important constituent of the life, Medha is also very important. While narrating ‘Linga of Paramatma’, Acharya Charak has pointed out that Ichchha, Dvesha, Sukha, Dukha, Pratyatna, Cheshta, Dhriti, Buddhi, Smriti and Ahankara are the indicators of Paranatma and these can be witnessed only in a living and human being (Ch. Sha. 1/70-73).

When we look into the definition of Swasta, Acharya Sushruta has stressed on three characteristics, which are relevant in the present context. They are Prasannatma, Prasannaman and Prasanna Indriya (Su. Su. 15/48). According to Charakpani, Prasannatma indicates to the Vikara Rahita (absence of Dukhas). These Dukhas may be caused by Vaishamya (Chakrapani on Su. Su. 15/41). This explanation on one hand hints out to be inter-relationship between the sharing and other components of life, whereas, on the other hand, it leads to accept that except sharing. The other components are also liable to be influenced by different abnormalities and it is absolutely necessary that apart from the body, other three constituents should also be free from any imbalance or derangement. Acharya Charak has stated that ‘Samam buddhirhi Pashyati’ when Manas becomes dominated by Sattvaguna persons (Ch. Sha. 1/99). When Medha or Buddhi will be very clear; he will be capable of thinking on proper lines. Certain psychological disorders like depression, self-abusiveness etc. will be absent in the person of good Medha or Buddhi.

In the treatment of psychological diseases it is said that ‘The pathogonomic factors of the mind are reconciled by spiritual and scriptural knowledge , patience, memory and meditation (Ch.Su 1/58).Exogenous diseases produced by evil spirits, poison, wind, fire, assault from which human beings suffer are essentially the results of the sefecr in one’s own mental faculty.(Ch.Su 7/51-52) So all these references directly or indirectly establish a relationship between health and Medha.

General Health Condition And Role of Medha

Discussion all the above factors, It is obvious that Medha is always involved in maintaining the health conditions. Acharya Charak says that while looking for happy and healthy life, one should always indulge in Ahara, Achara and Cheshta, which are always Heeta. These types of activities are possible with a person having good Medha or Buddhi.

Digestion And Involvement Of Medha

In Ayurvedic classics, certain codes of dietics have been mentioned. How a person should eat, that has been very beautifully explained in Ayurveda. When a food is to be taken, what methodologies are to be adopted while preparing the food and what should be the qualities of the food are to be kept in mind. If one takes Ahara following the principles of food habit, due to proper digestion, his Manas, Buddhi or Medha, all will remain in a balanced state.

Achara And The Role Of Medha

There is a direct relationship of Achara with Buddhi or Medha. Charak, Sushruta and Vagbhatta have described Achara Rasayan (good conduct) is described (Ch. Ch. 1/4/30-35, Su. Chi. 24, A.H.U. 39/179-181). A careful analysis of qualities of Achara Rasayana reveals that most of them are related with that Manas, Dhee and Dhriti along with good conduct and these result in maximum benefit.

For healthy living it has been stated in Ayurveda and particularly in Charak Samhita that a wise person should always follow the ‘Sadvritta’ with the help of Smriti. At the same time it has also been mentioned that with the help of Satmendriyartha Samyoga, examination by Buddhi and performing the activities properly, the individuals always get the ideal health state (Ch. Su. 8/16-17, 31). Here the involvement of Buddhi has been mentioned. Apart from the above, almost all the activities are related with Dhee, Dhriti and Smriti. Especially certain adjectives such as Dheeman, Kshmavan, Ragadwesha Sahishnu etc. are directly involved with Medha.

Sleep And Its Relation With Medha

Sleep not only plays an important role in the repairing the breakdown of tissues but also helps in proper functioning of Medha or any Manasbhava. In Charak Samhita while describing the benefits of Nidra, it is described that Sukha, Dukha, Pushti, Karshya, Bala, Abala, Vrishata, Klibata, Jnana and Ajnana are dependent on sleep (Ch. Su. 21/36).

Imbalance Of Medha And Its Role In Disease Condition

As mentioned above, the health is dependent upon the good state of Buddhi or Medha. In Charak Samhita, it is enumerated that Astamyandriyartha Samyoga, Prajnaparadha and Parinama are responsible for creation of all types of diseases. First two are directly linked with the Buddhivikriti unless which a person will not fall in disease (Ch. Su 1/54, Ch. Vi. 6/6).

A person possessing proper Buddhi or Medha will not have Astamyandriyartha Samyoga. As Prajna is of three types viz., Dhee, Dhriti and Smriti, their imbalance or Bhramsa in a person will indulge in action, which is not beneficial for him (Ch. Sha. 1/102).This imbalance state of Buddhi deranges the Sharira Dosha as well as Manasika Doshas creating the disease.

As Prajnapradha has been coined as one of the three Dukha Hetus but as has already been pointed out, it is very significant. A review on commentaries on Charak Samhita would reveal that even Asatmyendriyartha Samyoga and Parinama could also be incorporated under Prjanapradha, which elevates the gravity as a causative factor of disease.