1 

 

 

 

 
 

    ISSN : 2693 6356 

2018 | Vol 1 | Issue 6 

 

Smriti (Memory) and Related Concepts in Ayurveda: 

A Critical Analysis 
S.Swathi1 ,  K .Anitha2 , S .Sharadha3  

University College of Medical Sciences, of Delhi, Delhi 

 
 

        ABSTRACT 

The higher mental process of encoding, storing, and retrieving information is called memory. 

When it comes to understanding new information, it plays a crucial part. There are a few 

scattered allusions to the idea of Smriti (Memory) in Ayurveda's ancient writings. Smriti is more 

closely associated with Buddhi and Mana than with physical matter. The purpose of this review 

is to examine the notion of Smriti in light of the Ayurvedic classics. Substances and 

Techniques:We utilized data collected from Ayurvedic texts and reviews found in NIIMH, 

PubMed, and Google Scholar to finish the research. Smriti, smRuti, were the keywords 

employed in the search strategy. The Samhita has a total of ninety allusions, all in different 

situations. The information gathered was organized into the following categories: definition, 

philosophy, physiology, evaluation, pathology, and therapy. In conclusion, Smriti is 

multifaceted, touching on not just the mind but also the body and spirit. Atma (soul), Mana 

(psyche), Buddhi (intellect), and Medha (retentive faculty of memory) are thought to work 

together to create memory. Despite the fact that different Acharya have given their own 

explanations of Dhi (Understanding), Dhriti (Tenacity), and Smriti (Knowledge), all three are 

necessary for Buddhi to work. 

 

              Keywords: Ayurveda, Smriti (Memory), Buddhi, Medha, and Buddhi 
 

 

 

Introduction 
Humans have been trying to figure out what memory is, how it 

works, and why it fails since the beginning of time. It's 

essential to being human, but it's also one of the hardest things 

to pin down in a person. According to current scientific 

understanding, memory is a specific area of the brain where 

data may be encoded, preserved, and later recalled. Memory is 

also, at its most fundamental level, a network of imprinted 

brain connections, from a physiological or neurological 

perspective. Reminiscence is the process of recalling and 

reliving a former event via the activation of the same neural 

circuits that were present during the original experience. One's 

ability to learn and create linguistic links and a sense of self 

depend on one's ability to recall prior occurrences. 

 

Bhagvadgeeta, an ancient text, alludes to Smriti and 

encapsulates the text's significance. Imagining sensual items 

causes one to get attached to them; this leads to desire; and lust 

leads to rage. Anger may cause total delusion, and confusion in 

one's memories can result from being deluded. If you have 

trouble remembering things, you won't be as smart, and when 

you're not smart, you'll go back to wanting more and more 

stuff.[1] 

 

The Ayurvedic concepts of Atma, Mana, Medha, and Buddhi 

are more closely associated with the notion of Smriti. Mana is 

crucial in learning and memory retention, and it also controls 

the external environment. 
 

environment with the brain through the different 

Gyanendriyas (sense organs). Buddhi is a powerful 

entity which retains the specific knowledge or the 

outcome of texts gained by reading, listening or 

repeating it. Retention of cognition takes place 

under the area of Medha. Smriti helps the mind to 

recollect the reference of any objects on the basis of 

concept made in past experiences. 

 

Materials & Methods 
An extensive search pertaining Smriti was carried 

out upon the classical literature of Charaka 

Samhita, Sushruta Samhita, Ashtanga Hridya and 

Sangraha. Research and review articles found in 

NIIMH, PubMed, and Google scholar were also 



2 

 

 

utilized. The keyword used in search strategy was 

Smriti, smRuti. The citation lists from the 

included references were subsequently examined 

and a hand search was also performed in an 

attempt to identify additional points. 

 

Observations 
Total Ninety references at various contexts were 

found in Samhitas and are explained underneath. 

The retrieved data from the above sources have 

been stratified as definition, philosophical, 

physiological, assessment, pathological and 

treatment aspect of Smriti. Physiological aspect 

was further subdivided into Utpatti Karana 
(Causative factor), Utpatti (Production), Doshas 
(humour) involved, Smriti in different Prakriti 

(physical constitution), Sara and Vaya Avastha 
(age). Another classification of Smriti as Guna 
(Quality), Hetu (Cause), Lakshana of Rogas 
(symptom of diseases) and Chikitsa (Treatment), 
Arishta Lakshanas (signs of imminent death) 

was also found. 

 

Definition of Smriti: 

1. Vayupuran: The seers who constantly 

think about the spiritual object have 

written compendium which are called as 

Smriti.[2] 
2. Vaisheshika philosophy: Smriti is said 

to be the results from a particular 

conjugation between self, mind and 

latent impressions.[3] 

3. Acharya Vyasa explains memory as 

the retainable subject with the 

knowledge and the experience of this 

as the initiation of impression. The 

experience of the subjects leads to 

arousal of memory.[4] 
4. Yogavasishtha describes reminding 

some of the special features of an 

objects which has been previously 

experienced or perceived is called as 

Smriti.[5] 

5. Sabdhakalpadruma mentions, 

thinking about already experienced 

object, person etc. is Smriti which 

leads to vibrations, state or trance, tears, 

sigh etc.[6] 

6. Acharya Charaka quotes 

remembrance of a thing through 

hearing, direct perception or earlier 

experienced with concentrated mind is 

called as Smriti.[7] 
7. Chakrapani comments Smriti as the 

ability to recollect the past knowledge. 
[8] 

8. Acharya Sushruta decodes 

remembrance of previous experience of 

object as Smriti.[9] 
9. In Tarkasangraha, remembrance 

by previous experience is said to be 

Smriti.[10] 
 

Philosophical aspect of Smriti: 

While describing the list of Atmaj Bhavas 
(Factors derived from Soul), Acharya has clearly 

mentioned Dharana (Retention power), Dhriti, 
Buddhi and Smriti. 
[11] Smriti is one among the Lakshana (feature) 

of Parmatma’s (Absolute Soul) existence[12] 

which is also one of the factor which was said as 

a proof for the existence of Atma.[13] 

 

Acharya Charaka has opined that 

remembering of Tatwagynana (Philosophy) is 

known as Smriti[14] and a person having Smriti 
will not only be free from Roga (Disease) but 

will also attain Moksha (Salvation).[15] 

 

Smriti is one of the reason for both 

Pravritti[16] (Attachments) and Nivrutti[17] 

(Detachments) which is nothing but Dukha 
(Misery) and Sukha (happiness) respectively.[18] 

Physiology of Smriti 

Smriti Utpatti Karana (Causative factors 

for the memory): 

Two factors are said to be responsible for the 

function of Smriti. 
1. Abhyantara Karana (Intrinsic factor): 

The Sannikarsha of Atma, Manas, Indriya (Sense 

organs) and Indriyarthas (Object of Sense) are 

responsible for Smriti.[19] 

 

2. Bahya Karana (Extrinsic factor): 

Acharya Charaka has explained 8 factors [20], the 

repeated practice of these will improve Smriti. 
They are as follows, 

 

i. Nimitta Grahana (Reaction to caused effects), 

ii. Rupa Grahana (Perception similar shape 

objects), 

iii. Sadrushya (Similarity), 

iv. Saviparyaya (Contrast), 

v. Satvanubandha (Attention), 

vi. Abhyasa (Repetition), 

vii. Gyanayoga (Divine knowledge), 

viii. Punah Shruta (Repeated hearing). 

 
Smriti Utpatti (Memory Process) 

In Ayurveda the process of Smriti is not 

mentioned directly. But it has been mentioned in 

scattered manner in various texts. According to 

Chakrapani, Pragya (Wisdom) can be acquired by 

means of three entities i.e. Dhi, Dhriti and 



3 

 

 

Smriti.[21] 

 

Process of Smriti initiates with the perception of 

the object or subject by Indriya. Indriya carries 

perceived object or subject to Manas. It passes 

through the Mana Vishaya (Functions of mind) Viz: 

Chintana (Thinking), Vicharya (Analysing), Uhya 
(Reasoning) and get certain form i.e. Buddhi. 
Then it is sent to Atma. After the knowledge is 

known by Atma, action will be performed if 

necessary otherwise it is stored as Medha 
(Retentive Faculty). In future any similar stimuli 

strikes, the recollection occurs i.e. called Smriti. 
[22] 

In contemporary science,[23] the three main 

processes involved in memory production are 

encoding, storage and recall (retrieval). 

 

Doshas involved in Smriti Utpatti: 
Different Doshas are involved in Smriti utpatti, 
either they act on Smriti directly or helps for it by 

acting on Mana, Indriya, Buddhi. Which are listed 

in Table no 1. 

 
Table no. 1: Doshas involved in Smriti 
Utpatti 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

Smriti in different Deha prakriti 
(Body constitution): 

Status of Smriti varies according to different 

body constituents. It is listed in table no. 2. 

Table no. 2: Smriti in different Deha 
Prakriti 

 
 
 
 
 
 
 
 
 
 

 

 
Smriti and Sara (Excellence of tissue): 

Among the eight Sara description, Twaka Sara 
Purusha[41] (excellence of Skin) is said to have 

high intellect and Satva Sara Purusha[42] 

(Excellence of mental faculties) is endowed with 

good memory. 

 

Smriti and Vaya (Age) 

In Balyavastha (Childhood), there will be 

Aparipakva Avastha (Immature stage) of Dhatu, 

Indriya, Bala (Strength) with the predominance of 

Kapha Dosha. 
 

In Madhyavasha (Middle age) Bala, Virya 
(Energy), Paurusha (Manliness), Parakrama (Valour), 
Grahana (Grasping power)-Dharana (Retention 

power)- Smarana Shakti (recollection power) will 

be in Pakva Avastha (Mature stage) with the 

predominance of Pitta Dosha. 
 

In Jara Avastha (Old age) there is a gradual 

depleting nature of Dhatu, Indriya and Bala 
with the predominance of Vata Dosha. It results 

in diminished Grahana, Dharana and Smaran, called 

as Smritirhasa (Diminished memory).[43-44] 

 

Assessment of Smriti: 

Entities related to memory are to be known with 

Anumana (Inference).[45] Smriti can be measured 

by means of ability to recollect the previous 

experience and Medha on the basis of ability to 

retain various scriptures 

 

Pathological aspect of Smriti: 

Smriti Bhramsha (Perverted Memory): 

when the mind of an individual has been roofed 

by the Rajas and Moha (Confusion) its activities 

are being taken to such an extent that one cannot 

be able to recollect the memory stored as it is 

related to Tatvagyana (Real Knowledge). This 

condition is called as Smriti Bhramsha (destruction of 

memory). [46] 

 

1. Nidana (Cause): 

a. Diwaswapna[47] (Day sleep) 
b. Gramya Aahar Sevana[48] (Urban dietary) 
c. Madyapaan by Garbhini[49] (Alcohol intake by 

pregnant woman) 

 

2. Samprapti (Pathology): In classics 

specific pathophysiology of Smriti is not 

mentioned but scattered references from 

various texts concluded the pathogenesis. 

Mana when getting hindered by Vata 
Pradhan Tridosha Prakopa, leads to Rajo and 

Sr. 

No. 

Dosha Action 

1 Prana Vata[24] Control and stimulation of 
Mana to analyse the entire 
perception and action 
projected to Karmendriyas 
(organ of action). 

2 Udana Vata[25] Responsible for Smriti 

3 Vyana Vata[26-27] Stability and 
concentration of Mana. 

4 Sadhaka Pitta[28] Responsible for mental 
faculties like Buddhi, Medha. 

5 Tarpaka Kapha[29] Nourishes the Indriyas and 
helps in perception. 

 

S r . 

No. 

Prakriti Smriti 

1 Vata Prakriti Alpa Smruta (low memory),[30] 

Chala Smriti (unstable memory), 
[31] Shighra Vismarana (quick 
forgetting)[32] 

2 Pitta Prakriti Medhavi (intelligent)[33],[34] 

3 Kapha 
Prakriti 

Chiragrahi (slow grasping) [35] and 
Smrutimana (good memory) [36] 

4 Satvika 
Prakriti 

Smrutimana[37] 

5 Yamya Kaya Smrutimana[38],[39] 

6 Brahma Kaya Smrutimanta[40] 



4 

 

 

Tamo Guna Vridhhi (increase in arrogance 

and ignorance) and causing Avarana of 

Manovaha Srotas (occlusion in channels of 

psychic activities) therby finally leading to Dhi, 
Dhriti and Smriti Vibhramsha. 

 
Management of Smriti 
Practicing of Yoga endows a person with 

Ashtasiddhi including Smriti. Abhyas (Constant 

practice), Tadvidya Sambhasha (Discussion with 

experts),[50] Acharya Sahavas (Company of 

Teacher) is best to promote intelligence and 

memory.[51] Nidra (Sleep) is essential because 

knowledge is dependent upon it.[52] 

 

There are lot of dietary and medicinal 

prescriptions in Samhitas especially for the 

elevation of Smriti, Medha, Dhi and Buddhi. 

Satvika Aahara (Healthy diet) leads to attainment of 

excellent memory.[53] Regular intake of Ghrita 

(Ghee) is recommended for strengthening the 

senses and also in deprivation performance of 

Medha and Smriti due to vitiated Vata and 

Pitta.[54-56]Smriti, has been mentioned as an 

advantage of consuming Eranda Sneha (Castor oil),[57] 

Haritaki (Terminalia chebula)[58] and Kurma Mamsa 

(Meat of tortoise).[59] 

 

Rasayana drugs act through their intrinsic attributes 

in terms of Rasa (Taste), Guna (Qualities), Virya 
(Potency of the herb), Vipaka (Taste conversion after 

digestion) and Prabhava (Special effect of herb) with 

reference to their effects on Saptadhatu. Some herbs 

directly act on higher mental function; like intellectual 

power, memory, speech, learning and some increase 

power of sensory organs. Intake of Medhya Rasayans 
Dravyas like Mandukaparni (Centella asitica Linn.), 
Yashtimadhu (Glycirrhiza glabra Linn.), Guduchi 
(Tinospora cardifolia Miers) and Shankhapushpi 
(Convolvulus pleuricaulis Chois) [60] and Rasayana 
preparations like Bramharasayana[61], Chyavanaprasha[62], 
Endrarasayana[63], Triphala Rasayana[64], Shilajitu 
Rasayana[65], Indrokta Rasayana[66] are used for 

amendment of memory. 

 

After Shodhana Karma (Purification therapy), Shweta 
Bakuchi Churna (Powder of Psoralea corylifolia) with 

Guda (Jaggery) and Ghrita (clarified butter) for 6 months 

along with Pathya leads to Smritiyukta, Nirogi Shatayu 
Jeevan (100 years healthy life with good memory).[67] 

Sharira Shuddhi (purification of body) followed by 12 

days intake of Shweta Vacha (white Achoras calamus) 

and Amalaki with Dugdha (Milk) on empty stomach along 

with Pathya as Ghrita, Dugdha and Shali (Rice) increases 

Smriti.[68] 

 

As Guna (Quality): 

Smriti is attribute of Hitayu (useful life).[69] Smriti is 

counted among the qualities of Parishak Vidvana (Wise 

examiner)[70], Pranabhisar Chikitsaka (Good physician)[71], 
Shishya (Student) [72],[73], Duta (Messenger)[74] and 

Karmapurusha[75] which is also possessed by the Rogi 
(Patient)[76], Uttama Vaidya (Physician)[77] and serve 

as an aid to be get successful treatment. It is one of 

the attribute of Satvika Manas (Sound mind).[78] 

 

As Hetu (Causative factor): 

One among the three principle and fundamental 

causative agents in the disease manifestation is 

Prajnaparadha (intellectual blasphemy). The loss of 

Dhi, Dhriti and Smriti hints to indecorous physical, 

vocal and mental exploit which is called 

Pragyaparadha (wilful mistake). [79] 

 

As Lakshana (Symptom): 

Smriti is implicated explicitly in two major 

psychological disorders like Unmada (Psychosis) and 

Apasmara (Epilepsy). In Unmada[80], Smritibhramsha 
will be there while in Apsmara[81] there is Smritinasha 
(loss of memory). It also get laden in Atatvabhinivesha 
(Psychic perversion), as Pragyaparadha is main Nidana 
(cause) of it.[82] 

In Mada Avastha (Alcoholism), Acharya Charaka 

utters that Smriti will be normal in first stage 

which gets vulnerable in next stage.[83] It also gets 

affected in Vyana Vata occluded by Prana Vata[84] 

and later stage of Kaphaja Visarpa (variety of 

herpes).[85] 

 

As Chikitsa (Treatment): 

Smriti is considered as key therapeutic approach 

in Manasika Vyadhis (Mental disorders), known 

as Satvavajaya Chikitsa (Psychotherapy).[86] It is also 

implicated in the hindrance of exogenous 

diseases.[87] 

As Arishta (Symptom of imminent death): 

Smriti is one midst factor to be evaluated for 

the assessment of upshots of disease process.[88] 

Loss of memory without any attributable reason 

may be the indicator of death within 6 months[89] 

or imminent death.[90] 

 

Discussion 

There are similarities, dissimilarities and 

specificity on concept of Smriti in various 

classics. Even though Smriti is directly related to 

memory power, there are other dynamics that aid 

in remembering things like Buddhi, Medha and 

Dhriti. In the course of knowledge these are 

interrelated with each other. Mana is the entity 

that associates with Atma for the proper 

cognition. Budhhi decides and bifurcates it as the 



5 

 

 

Hita (Good) and Ahita (Bad). Dhi is the capacity 

or power of retention. Dhriti is the power that 

controls the orientation of attitude. While Smriti 
helps the mind in recollecting the entire percept or 

experienced objects on the basis of concept 

formed by past experiences. If anyone of these 

are hampered the ultimate objective of attaining 

knowledge cannot be achieved. 

 

Whenever Charaka enlightens some herbs or the 

Rasayana or the medicines, he quoted the 

terminologies like Dhritivardhana, Medhakara, 
Smritikara etc. separately. It shows that he has 

accepted the separate functional existence in Dhi, 
Dhriti and Smriti and their intricate interrelation. 

 

Chakrapani and Gangadhar understood 

performance of Buddhi as the result of the 

collective performance of Dhi, Dhriti and Smriti. 
They mentioned it as Trividh (Three) Buddhi.[91] 

Hemadri’s directives of differential assessment of 

Dharana and Smriti are very peculiar, useful and 

applied in practice. He said that interrupted and 

uninterrupted presentation of perceived 

knowledge represents Smriti and Dharana 
respectively. 

 

Sushruta agrees with Charaka that re-

experiencing the past experienced knowledge is 

Smriti. He mentioned that Smriti and Anubhava 
i.e. memory and experience are the two types of 

Buddhi. He has considered the Smriti as a 

separate entity but considered it as type of 

Buddhi; on the contrary Charaka has included 

Smriti as integral part of Buddhi performance. 

He has insisted Dhi, Dhriti, and Smriti as the 

inseparable parts of the Buddhi performance. 

 

Different Acharya clarified the different aspects, 

as the meaning of the term it has been elaborated, 

Smriti does not stand only for recollection but for 

the very much important factor to whole process 

involving in the formation of the faculty of 

memory. Smriti is well understood through the 

various concepts. Philosophical concept are 

useful for knowledge and salvation. 

Physiological and pathological aspects are 

helpful for better understanding of Smriti as 

these are interlinked. Thus numerous attributes of 

Smriti gives importance of it. 

 

Conclusion 
Smriti is sort of streams of previous experience 

which helps to recollect the facts related to 

present experience or object. It is a result of 

collective action of Atma, Mana, Buddhi and 

Medha. So disturbance or nourishment of any of its 

attribute can affect the memory power. Though 

various Acharya have explained Dhi, Dhriti, and 

Smriti separately but these are the inseparable 

parts of the Buddhi performance. The factors like 

Dosha, Prakriti, Vaya, Sara etc. influence the 

memory. In many disease memory gets affected 

and it is also one of the key factor in 

Psychotherapy. In Ayurveda, Adravyabhuta (Non-

drug) and Dravyabhuta (Medicine) Chikitsa are 

mentioned for excellence of memory. Hence 

understanding this concept will help in proper 

clinical practice. 

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Doshabhediya adhyaya, chapter 12, 
verse 4, Delhi: Chaukhamba Sanskrit 
Pratishthana; 2015, p. 171Ibidem, 
Ashtanga Hridya (24), Doshabhediya 
adhyaya, Sutrasthana 12/5, p. 171 

13. Ibidem, Ashtanga Hridya (24), Doshabhediya 
adhyaya, Sutrasthana 12/6, p. 171 

14. Sushruta, Sushruta Samhita, edited by Keval 
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nidana adhayya, Chpater 1, verse 17, part 1, 
Varanasi: Chaukhamba Orientalia,;2014, p. 682 

15. Ibidem, Ashtanga Hridya (24), Doshabhediya 
adhyaya, Sutrasthana 12/13, p. 172 

16. Ibidem, Doshabhediya adhyaya, Sutrasthana 



6 

 

 

12/17, p. 173 
17. I b i d e m , C h a r a k a S a m h i t a ( 7 ) , p a r t 1 , 

Rogabhishagjitiya adhyaya, Vimanasthana 8/98, 
p. 690 

18. Ibidem, Ashtanga Hridya (24), Angavibhaga 
shareera adhyaya, Sharirasthana 3/85, p. 382 

19. K. K. Shrikantha Murty, Vagbhata, Ashtanga 
Samgraha, Prakriti bhediya shareera adhyaya, 
Chaukhamba orientalia, Varanasi, 2000, p. 

20. Ibidem, Ashtanga Hridya (24), Angavibhaga 
shareera adhyaya, Sharirasthana 3/92, p. 382 

21. Ib i d e m , S u s hru t a S am h i t a ( 2 7 ) , p art 2 , 
Garbhavyakarana shareera adhyaya, 
Sharirasthana, 4/69, Chaukhamba Orientalia, 
2014, p. 68 

22. Ib i d e m , S u s hru t a S am h i t a ( 2 7 ) , p art 2 , 
Garbhavyakarana shareera adhyaya, 4/72, p.69 

23. Ibidem, Ashtanga Samgraha (32), Prakriti 
bhediya shareera adhyaya, Sharirasthana, 8/6-
19, p. 101 

24. Ibidem, Ashtanga Hridya (24), Angavibhaga 
shareera adhyaya, 3/99, p. 383 

25. Ibidem, Sushruta Samhita (34), 
Garbhavyakarana shareera adhyaya, 4/86, p. 
71 

26. Ibidem, Charaka Samhita (7), part 1, 
Garbhavakranti shareera adhyaya, 
Sharirasthana 4/37(1), p. 809 

27. Ibidem, Charaka Samhita (7), part 1, 
Garbhavakranti shareera adhyaya, 
Sharirasthana 4/37(4), p. 809 

28. Ibidem,  Charaka  Samhita  ( 7 ) , part  1 , 
Rogabhishagjitiya adhyaya, Vimanasthana 
8/103, p. 691 

29. Ibidem,  Charaka  Samhita  ( 7 ) , part  1 , 
Rogabhishagjitiya adhyaya, Vimanasthana 
8/110, p. 691 

30. Ibidem,  Charaka  Samhita  ( 7 ) , part  1 , 
Rogabhishagjitiya adhyaya, Vimanasthana 
8/122, p. 696 

31. Ibidem, Ashtanga Samgraha (32), Prakriti 
bhediya shareera adhyaya, Sharirasthana 8/20-
22, p. 103, 104 

32. I b i d e m , C h a r a k a S a m h i t a ( 7 ) , p a r t 1 , 
Trividhrogavisheshavigyaniya vimana adhyaya, 
Vimanasthana 4/8, p. 625 

33. I b i d e m , C h a r a k a S a m h i t a ( 7 ) , p a r t 1 , 
Katidhapurashiya shareera adhyaya, 
Sharirasthana 1/101, p. 736 

34. Ibidem, Charaka Samhita (7), part 1, 
Ashtauninditiya adhyaya, Sutrasthana 21/48, p. 
316 

35. Ibidem, Charaka Samhita (7), part 2, 
Pranakamiya rasayanapada adhyaya, 
Chikitsasthana 1/ 2/3, p. 16 

36. Ibidem, Charaka Samhita (7), part 1, 
Jatisutriya sharira adhyaya, Sharirasthana 
8/21, p. 861 

37. I b i d e m , C h a r a k a S a m h i t a ( 7 ) , p a r t 1 , 
Katidhapurashiya shareera adhyaya, 
Sharirasthana 1/141, p.744 

38. Navegandharaniya adhyaya, Sutrasthana 7/58,