Buddhi: 44 definitions
Introduction:
Buddhi means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
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In Hinduism
Shaivism (Shaiva philosophy)
Buddhi (बुद्धि).—According to the Sāṅkhyakārikā (second half of 37), it is the buddhi that is responsible for discriminating between prakṛti and the soul. The Śaiva justification for having vidyā as well is that buddhi cannot examine itself and therefore the soul must have a further instrument. See Sadyojyotis’s argumentation in the Bhogakārikā (93c-98b):
Buddhi: intellect. Thought is the first wave in the mind and has to be adjudicated by Buddhi (Intellect) before a decision for an action is made. Normal Buddhi is Sattva-dominant.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Shaktism (Shakta philosophy)
Buddhi (बुद्धि, “reason, intellect, mind”):—One of the names attributed to Devī, as chanted by the Vedas in their hymns, who were at the time incarnated in their personified forms. See the Devī-bhāgavata-purāṇa chapter 5.51-68, called “the narrative of Hayagrīva”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Samkhya (school of philosophy)
Buddhi (बुद्धि) alone among the twenty-four components of prakṛti directly interacts with puruṣa. Orthodox Sāṃkhya wishes to maintain (1) a radical distinction between puruṣa and prakṛti, and (2) a prakṛti that is at once fully cognitive, sensorially aware and active, intellective, etc., and at the same time non-conscious (acetana). How can buddhi be rational, discerning, reflective, discriminative, in short, cognitive, and yet lack consciousness? Buddhi must provide both the linkage or communication between puruṣa and prakṛti, as well as generate the discernment that realizes their ultimate separation.
Samkhya (सांख्य, Sāṃkhya) is a dualistic school of Hindu philosophy (astika) and is closeley related to the Yoga school. Samkhya philosophy accepts three pramanas (‘proofs’) only as valid means of gaining knowledge. Another important concept is their theory of evolution, revolving around prakriti (matter) and purusha (consciousness).
Yoga (school of philosophy)
Buddhi (बुद्धि) is a Sanskrit word referring to the “intellect”. It is one of the fourteen Adhyātma (pertaining to the body) mentioned in the Subālopaniṣad (fifth section). The corresponding Ādhibhūta (pertaining to the elements) is called boddhavya (the certainly knowable) and the corresponding Adhidaivata (presiding deity) is brahmā. Accordingly, “the nādis form their bond (or connect them). He who moves in the knowable (buddhi), in boddhavya, in brahmā, in the nādis, in prāṇa, in vijñāna, in ānanda, in the ākāśa of the heart and within all else—That is Ātman. It is that which should be worshipped. It is without old age, death, fear, sorrow or end.”
Buddhi (बुद्धि) refers to the “intellect”, according to the Amanaska Yoga treatise dealing with meditation, absorption, yogic powers and liberation.—Accordingly, as Īśvara says to Vāmadeva: “Thought, intellect (buddhi) and ego are the officiants; mind is the Soma-drinking sacrificer, and it sacrifices the senses and ten vital breaths into the orb of light. [This] orb of light shines from the root [of the palate] to the aperture [at the top of the head]. It is to be meditated on constantly by yogins [because] it bestows the eight supernatural powers such as minimisation”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Purana and Itihasa (epic history)
Buddhi (बुद्धि).—A wife of Dharmadeva. In Viṣṇu Purāṇa Aṃśa 1, Chapter 7, it is mentioned that Dharmadeva had married thirteen daughters of Dakṣa. They are Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Medhā, Puṣṭi, Kriyā, Buddhi, Lajjā, Vapus, Śānti, Siddhī and Kīrti.
1) Buddhi (बुद्धि, “intellect”) is one of the twenty-four daughters of Dakṣa by Prasūti: one of the three daughters of Svāyambhuvamanu and Śatarūpā, according to the Śivapurāṇa 2.1.16:—“Dakṣa begot twenty-four daughters. Thirteen daughters Śraddhā etc. were given to Dharma in marriage by Dakṣa. O lordly sage, listen to the names of Dharma’s wives. Their names are [... Buddhi (intellect, wisdom),...]. Thereupon the entire universe consisting of three worlds, mobile and immobile was filled (with progeny). Thus according to their own actions and at the bidding of Śiva innumerable famous Brahmins were born out of the various living beings”.
2) Buddhi (बुद्धि) refers to “intellectual activities” (of which the most important is mentioned as the ‘virtuous inclination’), according to the Śivapurāṇa 2.5.2 (“The Prayer of the gods).—Accordingly, as the Gods eulogized Śiva: “[...] Among the Yogas you are the Vyatīpāta; among creepers you are the Soma creeper; among intellectual activities (buddhi) you are the virtuous inclination, among intimate ones you are the wife. Among the pure activities of the aspirant, O great lord, you are Prāṇāyāma; among all Jyotirliṅgas you are Viśveśvara. [...]”.
1a) Buddhi (बुद्धि).—A daughter of Dakṣa and a wife of Dharma; gave birth to Artha;1 mother of Budha (Bodha, vāyu-purāṇa.) and Apramāda.2
- 1) Bhāgavata-purāṇa IV. 1. 50-51. Brahmāṇḍa-purāṇa II. 9. 50 and 60; Vāyu-purāṇa 10. 25.
- 2) Ib. 10. 36; Viṣṇu-purāṇa I. 7. 23 and 30.
1b) A Tuṣita god.*
- * Brahmāṇḍa-purāṇa III. 3. 19; Vāyu-purāṇa 66. 18.
1c) A son of Śatarūpā.*
- * Matsya-purāṇa 4. 25.
1d) A deity, attendant on Vināyaka.*
- * Matsya-purāṇa 260. 55.
1e) Is four-fold; jñānam, vairāgyam, aiśvarya and dharma.*
- * Vāyu-purāṇa 4. 34; 59. 74.
1f) A term for mahat.*
- * Vāyu-purāṇa 102. 21.
Buddhi (बुद्धि) refers to the name of a Lady mentioned in the Mahābhārata (cf. I.60.14). Note: The Mahābhārata (mentioning Buddhi) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vaisheshika (school of philosophy)
Buddhi (बुद्धि, “knowledge”) is one of the seventeen guṇas (‘qualities’), according to the Vaiśeṣika-sūtras. These guṇas are considered as a category of padārtha (“metaphysical correlate”). These padārthas represent everything that exists which can be cognized and named. Together with their subdivisions, they attempt to explain the nature of the universe and the existence of living beings.
Vaisheshika (वैशेषिक, vaiśeṣika) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. Vaisheshika deals with subjects such as logic, epistemology, philosophy and expounds concepts similar to Buddhism in nature
Vastushastra (architecture)
Buddhi (बुद्धि, “intelligence”) refers to one of the twelve effects of āya (“profit”), according to the Mānasāra. Āya is the first of the āyādiṣaḍvarga, or “six principles” that constitute the “horoscope” of an architectural or iconographic object. Their application is intended to “verify” the measurements of the architectural and iconographic object against the dictates of astrology that lay out the conditions of auspiciousness.
The particular āya (e.g., buddhi) of all architectural and iconographic objects (settlement, building, image) must be calculated and ascertained. This process is based on the principle of the remainder. An arithmetical formula to be used in each case is stipulated, which engages one of the basic dimensions of the object (breadth, length, or perimeter/circumference). The twelve effects of āya may all be assumed as auspicious.
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Vyakarana (Sanskrit grammar)
Buddhi (बुद्धि).—Notion, mental understanding; mental inclination; cf. बुद्धिः संप्रत्यय इत्यनर्थान्तरम् । (buddhiḥ saṃpratyaya ityanarthāntaram |) Or अस्तेर्भूर्भवतीत्यस्तिबुद्ध्यां भवतिबुद्धिं प्रतिपद्यते (asterbhūrbhavatītyastibuddhyāṃ bhavatibuddhiṃ pratipadyate) M. Bh on P. I.1.56 Vart. 14; (2) mental inclusion; cf. यां यां विभक्तिं आश्रयितुं बुद्धिरुपजायते सा साश्रयितव्या (yāṃ yāṃ vibhaktiṃ āśrayituṃ buddhirupajāyate sā sāśrayitavyā) M.Bh. on P. I. 1. 57: cf. अथ बुद्धिः अविशेषात्स्मपुरा हेतू (atha buddhiḥ aviśeṣātsmapurā hetū), M. Bh. on III.2.118 Vart. 4.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Nyaya (school of philosophy)
1) Buddhi (बुद्धि, “knowledge”) refers to one of the seven categories mentioned in Annaṃbhaṭṭa’s Tarkasaṃgraha.—Buddhi or knowledge is of two kinds–anubhava (experience) and smṛti (recollection). Anubhava or experience may be right or wrong. The right experience is divided into four kinds, viz. perceptual knowledge (pratyakṣa), inferential knowledge (anumiti), comparative knowledge (upamiti) and verbal knowledge (śabda). These are called four pramāṇas which are accepted from the Nyāya system.
2) Buddhi (बुद्धि, “knowledge”) refers to one of the twelve prameya (“objects of valid knowledge) according to the first chapter of Gautama’s Nyāyasūtra (2nd century CE). Prameya in turn represents the second of the sixteen padārthas (“categories”). Accordingly, “buddhi (intellect), jñāna (knowledge and upalabdhi (apprehension) are not different from one another”.
3) Buddhi (बुद्धि, “cognition”) or Buddhiguṇa refers to one of the twenty-four guṇas (qualities) according to Praśastapāda and all the modern works on Nyāya-Vaiśeṣika.—Buddhi or cognition or knowledge is included under guṇa by the Vaiśeṣikas and it is said to be the special quality of the self. Gautama maintains that buddhi (cognition) is not different from upalabdhi (apprehension) and jñāna (knowledge). Hence, knowledge denotes awareness or apprehension of objects. Praśastapāda also maintains that buddhi, upalabdhi, jñāna and pratyaya (judgement) are synonymous. Buddhi again means manifestation of objects. All things are manifestated only when they become objects of knowledge. All living beings deal with the objects the world only on the basis of knowledge of some kind. Hence, knowledge is regarded as the basis of the behavior or conduct of a living being.
Annaṃbhaṭṭa takes into note this basic character of knowledge in defining it. He maintains that buddhi is jñāna and defines it as the quality which is the cause of all vyavahāra. Nyāyabodhinī clarifies that here vyavahāra means employment of words. It means utterance of words for the purpose of communicating ideas. As employment of words is not possible without knowledge, hence knowledge is defined as the cause of such behaviour. If the definition is given only as guṇa, buddhi then this will be overpervasive to all other guṇas like rūpa etc. But rūpa etc. is not vyavahārahetu and as such over-pervasion is avoided.
According to Praśastapāda, buddhi is divided into two kinds:—
- vidyā (valid knowledge),
- avidyā (invalid knowledge).
Valid knowledge has four kinds–perception, inference, recollection and supernormal occult perception. Invalid knowledge has also four kinds–doubt, illusion, indefinite knowledge and dream.
According to Annaṃbhaṭṭa, buddhi is of two kinds:—
- smṛti (remembrance),
- anubhava (apprehension).
That knowledge is known as smṛti which is produced from mental impressions only. Annaṃbhaṭṭa explains in the Dīpikā that the word mātra is used in the definition to avoid over-pervasion to pratyabhijñā.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Vaishnavism (Vaishava dharma)
Buddhi (बुद्धि) refers to “(1) Intelligence (2) Ability to discern subtle meanings”. (cf. Glossary page from Śrīmad-Bhagavad-Gītā).
Buddhi (बुद्धि) refers to—Intelligence.
Buddhi (बुद्धि) refers to the “intellect” (which is to be surrendered by Yoga practitioners following the Puṣṭimārga tradition), according to the Nirodhalakṣaṇa (lit. “characteristics of restraint”) written by Śrī Vallabhācārya for his disciples.— Nirodha refers to “forgetting the material world entirely (and becoming exclusively attached to the Lord/Bhagavān)”. The concept of nirodha in the Puṣṭimārga tradition transcends the yogic definition of cittavṛtti-nirodha (restraining mental modifications). Instead, it represents the total surrender of body, senses, life-force, mind, intellect (buddhi), ego, and all possessions toward Śrī Kṛṣṇa’s service. It is characterized by profound experiences of union and separation.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Kavyashastra (science of poetry)
Buddhi (बुद्धि) is the name of a Sanskrit metre (chandas) [defined as इ.उ.उ.उ] of the Upajāti type as employed in the Bhīṣmacarita (Bhishma Charitra) which is a mahākāvya (‘epic poem’) written by Hari Narayan Dikshit.—We find eighteen examples of Rāmā variety of Buddhi metre in the Bhīṣmacarita. The example of it is verse IV.14. [...] The other examples are as follows: IV.22, IV.38, XI.1, XI.7, XI.15, XI.18, XI.28, XIV.9, XIV.11, XIV.14, XIV.17, XIV.22, XIV.38, XIV.45, XIV.46, XIV.48 and XIV.59.
Kavyashastra (काव्यशास्त्र, kāvyaśāstra) refers to the ancient Indian tradition of poetry (kavya). Canonical literature (shastra) of the includes encyclopedic manuals dealing with prosody, rhetoric and various other guidelines serving to teach the poet how to compose literature.
Ayurveda (science of life)
Buddhi (बुद्धि):—The power of forming and retaining conceptions and general notions , intelligence , reason , intellect , discernment , judgement
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Shaiva philosophy
Buddhi (बुद्धि) refers to the “intellect”, according to Somānanda’s Śivadṛṣṭi verse 1.26-29.—Accordingly, “If you object by asking how there can be understanding in the absence of the intellect [i.e., buddhi—buddhiṃ vinā], the intellect being produced from matter and not connected to it, (we reply:) that is the intellect [i.e., buddhi] that exists in the aparā condition. By contrast, the subtle, all-pervasive (power of) cognition, which is pure understanding, is eternally Śiva’s natural state. It is not the same as that of the Naiyāyikas and others, because they only contend that material knowledge is a quality of the (individual) self, not of the supreme knower. Of course, the same argument clearly should apply to (the power of) will”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Vedanta (school of philosophy)
Buddhi (बुद्धि) refers to “(unfathomable) awareness”, according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] You are the one witness of everything, and are always totally free. The cause of your bondage is that you see the witness as something other than this. [...] You are unconditioned and changeless, formless and immovable, unfathomable awareness (agādha-buddhi) and unperturbable, so hold to nothing but consciousness [agādhabuddhirakṣubdho bhava cinmātravāsanaḥ]. Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again. [...] ”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Kama-shastra (the science of Love-making)
buddhi (शील) refers to the “intellect” (of a citizen—which forms a defining characteristic of social gatherings), according to chapter 1.4 of Vātsyāyana’s Kāmasūtra: a Sanskrit text from the 2nd century dealing with eroticism, sexuality and emotional fulfillment in life belonging to Kāmaśāstra (the ancient Indian science of love-making).—Accordingly [while describing the technicalities of a goṣṭhī—social gatherings]: “When men of the same age, disposition and talents (buddhi), fond of the same diversions and with the same degree of education, [vā samānavidyābuddhiśīlavittavayasāṃ saha] sit together in company with public women, or in an assembly of citizens, or at the abode of one among themselves, and engage in agreeable discourse with each other, such is called a Sitting in company or a social gathering. [...]”.
Kamashastra (कामशास्त्र, kāmaśāstra) deals with ancient Indian science of love-making, passion, emotions and other related topics dealing with the pleasures of the senses.
In Buddhism
Mahayana (major branch of Buddhism)
Buddhi (बुद्धि) refers to “understanding”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly as The Lord said: “O Śāriputra, from innumerable aeons ago (asaṃkhyeya-kalpa), the Bodhisatvas in the Mahāvyūha universe have been in accordance with the [perfection of] giving as adorned with generosity, have been completely pure in understanding (suviśuddha-buddhi) as adorned with morality, have been without hostile thoughts towards any living beings as adorned with tolerance, have accumulated all qualities of the Buddha as adorned with vigour, [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
In Jainism
General definition (in Jainism)
Buddhi (बुद्धि).—The name of a Goddess residing over the padmahrada (big lotus-island) which lies in the center of a lake named Mahāpuṇḍarīka. This lake is situated on top of the mountain range (varṣadharaparvatas) named Rukmin, one of the six mountain ranges in Jambūdvīpa. Jambūdvīpa lies at the centre of madhyaloka (‘middle world’) and is the most important of all continents and it is here where human beings reside.
1) Buddhi (बुद्धि, “wisdom”) is the name of a deity residing in the lotus (puṣkara) in the middle of the Mahāpuṇḍarīka lake, which lies on top of the Rukmī (Rukmin) mountain. This mountain is situated in Jambūdvīpa: the first continent of the Madhya-loka (middle-word), according to the 2nd-century Tattvārthasūtra 3.10.
Jambūdvīpa (where Buddhi resides) is in the centre of all continents and oceans; all continents and oceans are concentric circles with Jambūdvīpa in the centre. Like the navel is in the centre of the body, Jambūdvīpa is in the centre of all continents and oceans. Sumeru Mount is in the centre of Jambūdvīpa. It is also called Mount Sudarśana.
2) Buddhi (बुद्धि, “wisdom”) or Buddhirddhi refers to one of the eight types of ṛddhi (extraordinary powers), that can be obtained by the Ārya (civilized people): one of the two classes of human beings, according to the 2nd-century Tattvārthasūtra 3.46.—Some ascetics attain extraordinary powers to produce worldly miracles. Such attainments are called ṛddhi. There are eight types of such extraordinary powers (e.g., Buddhi).
Buddhi-ṛddhi (extraordinary intellect) is of eighteen subtypes namely:
- omniscience (kevala),
- telepathy/ mental modes reading (manaḥparyaya),
- clairvoyance (avadhi),
- seed intellect (bīja),
- search-intellect (koṣṭha),
- sounds discriminating intellect (sambhinnaśrotri),
- syllable based intellect (padānusārī),
- tele-touch intellect (dūrasparśī),
- tele-taste intellect (dūrasvādī),
- tele-smell intellect (dūraghrāṇa-samartha),
- tele-hearing intellect (dūraśravaṇa-samartha),
- tele-viewing intellect (dūrāvalokana-samartha),
- authoritative knowledge of ten purvas (daśapūrvī),
- authoritative knowledge of 14 purvas (caturdaśapūrvī),
- eightfold prognostical intellect (aṣṭāṅgamahānimittajñāna),
- self-owned intellect (pratyekabuddha),
- debating capability (vāditva),
- sagacity (prajñāśramaṇatva).
The word ‘extraordinary’ in English and ‘ṛddhi’ in Hindi is added to each one of these.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Pali-English dictionary
buddhi : (f.) a wisdom; intelligence.
Buddhi, (f.) (fr. budh; cp. Class. Sk. buddhi) wisdom, intelligence D. III, 165 (in sequence saddhā sīla suta b. cāga etc.); J. III, 369; V, 257; Miln. 349; Sdhp. 263. The ref. Vism. 439 should be read vuddhi for b°.—carita one whose behaviour or character is wisdom Vism. 104 (=paññavā).—sampanna endowed with (highest) wisdom PvA. 39. (Page 490)
1) buddhi (ဗုဒ္ဓိ) [(thī) (ထီ)]—
[vaddha+ti．va- ba-pru,a- upru．rū,nhā．377．nirutti,nhā．5vava．]
[ဝဒ္ဓ+တိ။ ဝ-ကို ဗ-ပြု၊ အ-ကို ဥပြု။ ရူ၊ နှာ။ ၃၇၇။ နိရုတ္တိ၊ နှာ။ ၅ဝဝ။]
2) buddhi (ဗုဒ္ဓိ) [(thī) (ထီ)]—
[budha+ti．bujjhate tāyāti buddhi,ti．,ṭī．152．]
[ဗုဓ+တိ။ ဗုဇ္ဈတေ တာယာတိ ဗုဒ္ဓိ၊ တိ။ ဓာန်၊ ဋီ။ ၁၅၂။]
[Pali to Burmese]
1) buddhi—
(Burmese text): အသိဉာဏ်၊ ပညာ။
(Auto-Translation): Wisdom, knowledge.
2) buddhi—
(Burmese text): တိုးပွါးခြင်း၊ ကြီးပွါးခြင်း။ ဗုဒ္ဓိအတ္ထ (၁) နှင့် ဗုဒ္ဓိကာရဏတို့ကြည့်။
(Auto-Translation): Growth, development. Look at the teachings of Buddhism (1) and the qualities of a true Buddhist.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionary
buddhi (बुद्धि).—f (S) pop. buddha f The understanding or intellect. 2 Wisdom, sense, judgment. Pr. jyāsa buddhi nāhīṃ tyāsa bhāṇḍavala nāhīṃ; śikivalēlī buddhi āṇi bāndhalēlī śidōrī bahuta divasa purata nāhīṃ; adhīṃ buddhi jātī maga vaibhava jātēṃ. 3 Purpose, intention, mind. Ex. kāla dētōṃ mhaṇālā āja buddhi phira- lī; or kāśīhūna māghārēṃ yāvēṃ asī malā tēvhāṃ buddhi jhālī. 4 Opinion or notion; mental determination or view respecting. 5 The will and affections; the heart considered as the seat or motor of good and evil emotions, purposes, or actions. Pr. buddhīsārakhēṃ phaḷa. 6 A device, contrivance, scheme; an expedient or a way devised. Ex. tyāsa hēṃ sāṅgāvēṃ varttamāna || tō buddhi pūrṇa sāṅgēla ||. 7 buddhi, in the sense of Mind, view, regard, reckoning, account, estimation, is much and elegantly used in comp.; as apakāra-upakāra-upēkṣā-tiraskāra-nindya-pūjya-hita- ahita-buddhi Deeming or considering as an injury, as a benefit or a service, as a matter worthy to be overlooked or treated lightly, as to be scornfully rejected, as blamable, as adorable, &c. &c. Also in the sense of Holding, apprehending, understanding, mentally accepting; as kāca-kāṣṭha-carma-jala- pāṣāṇa, mṛtikā-buddhi Holding (a substance) to be glass, wood, leather &c.; also as guru-pitṛ-mātṛ- bhrātṛ-mitra-śatru-buddhi Holding to be (or as) one's Guru, father, mother, brother &c. 8 Compounds are numerous; as dvēṣabuddhi, prēmabuddhi, mamatābuddhi, vaira- buddhi, snēhabuddhi, karuṇābuddhi, lōbhabuddhi, mōhabuddhi A heart or will or intention of malice, of love, of fondness &c., i.e. malice &c. as awake and acting; also as ahaṅkārabuddhi, vinayabuddhi or namrabuddhi, krauryabuddhi, pāruṣyabuddhi A disposition of pride, humility, ferocity &c., i.e. proudmindedness, humblemindedness &c. Other compounds requiring explanation or, because of establishment in the language or of great serviceableness, demanding insertion, appear in their order; and others, such as buddhivikāra, buddhivikāsa, buddhitaraṅga, buddhiprakāśa, buddhiprasāra, buddhisāgara, buddhayādarśa, and thus endlessly, can be created at the need or the will of the speaker.
buddhi (बुद्धि).—f The intellect. Wisdom. Purpose. Mental determination. Opinion. A device. buddhisa lāgaṇēṃ Act under the guidance of.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Buddhi (बुद्धि).—f. [budh-ktin]
1) Perception, comprehension.
2) Intellect, understanding, intelligence, talent; तीक्ष्णा नारुंतुदा बुद्धिः (tīkṣṇā nāruṃtudā buddhiḥ) Śiśupālavadha 2.19; शास्त्रेष्वकुण्ठिता बुद्धिः (śāstreṣvakuṇṭhitā buddhiḥ) R.1.19.
3) Information, knowledge; बुद्धिर्यस्य बलं तस्य (buddhiryasya balaṃ tasya) H.2.122 'knowledge is power'; P.I.4.52.
4) Discrimination, judgement, discernment; विदेशेष्वपि विज्ञाताः सर्वतो बुद्धिनिश्चयाः (videśeṣvapi vijñātāḥ sarvato buddhiniścayāḥ) Rām.1.7.17.
5) Mind; मूढः परप्रत्ययनेयबुद्धिः (mūḍhaḥ parapratyayaneyabuddhiḥ) M.1.2; so कृपण°, पाप° (kṛpaṇa°, pāpa°) &c.
6) Presence of mind, readiness of wit.
7) An impression, opinion, belief, idea, feeling; दूरात्तमवलोक्य व्याघ्रबुद्ध्या पलायन्ते (dūrāttamavalokya vyāghrabuddhyā palāyante) H.3; अनया बुद्ध्या (anayā buddhyā) Mu.1 'in this belief'; अनुक्रोशबुद्ध्या (anukrośabuddhyā) Meghadūta 117.
8) Intention, purpose, design; मन्दीचकार मरणव्यवसायबुद्धिम् (mandīcakāra maraṇavyavasāyabuddhim) Kumārasambhava 4.45. (buddhyā 'intentionally', 'purposely', deliberately').
9) Returning to consciousness, recovery from a swoon; Mālatīmādhava (Bombay) 4.1.
1) (In Sāṅ. phil.) Intellect, the second of the 25 elements of the Sāṅkhyas; एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु (eṣā te'bhihitā sāṃkhye buddhiryoge tvimāṃ śṛṇu) Bhagavadgītā (Bombay) 2.39.
11) Nature (prakṛti); Bhāgavata 3.27.18.
12) A means, way (upāya); किं करिष्याम भद्रं ते बुद्धिरत्र विचार्यताम् (kiṃ kariṣyāma bhadraṃ te buddhiratra vicāryatām) Rām.1.4.9.
13) Name of the 5th astrological mansion.
Derivable forms: buddhiḥ (बुद्धिः).
Buddhi (बुद्धि).—f.
(-ddhiḥ) Understanding, intellect. E. budh to know, aff. ktin .
Buddhi (बुद्धि).—i. e. budh + ti, f. 1. Understanding, Bhā-hāp. 50; [Vedāntasāra, (in my Chrestomathy.)] in
Buddhi (बुद्धि).—[feminine] insight, intellect, reason, mind, judgment; perception, comprehension, knowledge; opinion, persuasion, supposition, notion, idea, conjecture, the taking for (—°); design, intention, purpose; [instrumental] for the sake, on account, or because of (—°).
1) Buddhi (बुद्धि):—[from budh] f. the power of forming and retaining conceptions and general notions, intelligence, reason, intellect, mind, discernment, judgement, [Manu-smṛti; Mahābhārata] etc.
2) [v.s. ...] perception (of which 5 kinds are enumerated, or with manas 6; cf. indriya, buddhīndriya)
3) [v.s. ...] comprehension, apprehension, understanding, [Sāhitya-darpaṇa]
4) [v.s. ...] (with ātmanaḥ, or buddhir brāhmī) knowledge of one’s self. psychology, [Caraka]
5) [v.s. ...] (in Sāṃkhya [philosophy]) Intellect (= adhy-avasāya, the intellectual faculty or faculty of mental perception, the second of the 25 Tattvas; cf. buddhi-tattva), [Indian Wisdom, by Sir M. Monier-Williams 80 etc.]
6) [v.s. ...] presence of mind, ready wit, [Pañcatantra; Hitopadeśa]
7) [v.s. ...] an opinion, view, notion, idea, conjecture, [Mahābhārata; Kāvya literature] etc.
8) [v.s. ...] thought about or meditation on ([locative case] or [compound]), intention, purpose, design, [ib.] (buddhyā, with the intention of. designedly, deliberately; anugraha-b, with a view to id est. in order to show favour; buddhiṃ-√kṛ or pra-√kṛ, to make up one’s mind, resolve, decide, with [locative case] [dative case] [accusative] with prati, or [infinitive mood])
9) [v.s. ...] impression, belief, notion (often ifc. = considering as, taking for), [Kāvya literature; Kathāsaritsāgara; Purāṇa; Hitopadeśa]
10) [v.s. ...] right opinion, correct or reasonable view, [Rāmāyaṇa; Raghuvaṃśa]
11) [v.s. ...] a kind of metre, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
12) [v.s. ...] Name of the 5th [astrology] mansion, [Varāha-mihira’s Bṛhat-saṃhitā [Scholiast or Commentator]]
13) [v.s. ...] Intelligence personified (as a daughter of Dakṣa and wife of Dharma and mother of Bodha), [Mahābhārata; Purāṇa]
14) [v.s. ...] Name of a woman, [Hemacandra’s Pariśiṣṭaparvan]
1) Buddhi (बुद्धि):—(ddhiḥ) 2. f. Understanding, intellect, perception.
2) [jīvin (vī-vinī-vi) a.] Rational.
Buddhi (बुद्धि):—(von budh) f. [Vopadeva’s Grammatik 26, 183.]
1) Einsicht, Verstand, Geist, Intellect, das Vermögen Vorstellungen und Begriffe zu bilden und festzuhalten; Urtheilskraft [Amarakoṣa 1, 1, 4, 10. 3, 4, 18, 112. 125.] [Trikāṇḍaśeṣa 1, 1, 114.] [Hemacandra’s Abhidhānacintāmaṇi 308.] [Halāyudha 2, 179.] vivardhana [Manu’s Gesetzbuch 1, 106. 4, 18.] vṛddhikara [19.] buddhirjñānena śudhyati [5, 109. 12, 10.] buddhimākulīkuryuḥ [Suśruta 1, 14, 4. 378, 17.] lāghava [Rāmāyaṇa 2, 58, 36.] śāstreṣvakuṇṭhitā [Raghuvaṃśa 1, 19.] na buddhirdhanalābhāya na jāḍyamasamṛddhaye [Spr. 1424.] buddhirbalavatī bhīrusattvānāṃ na parākramaḥ [1977.] śastra adj. (pārthiva) [1978.] buddhiśca hīyate puṃsāṃ nīcaiḥ saha samāgamāt [1979.] buddheragocaratayā [1980. fgg. 2439. fg.] pareṅgitajñānaphalā hi buddhayaḥ [463.] vyasaneṣveva sarveṣu yasya buddhirna hīyate [2915.] madāndha [4173.] [Kathāsaritsāgara 15, 18. 32, 172.] punarlabdhvā buddhiṃ ceto dhanāni ca [Nalopākhyāna 11, 23.] saṃpanna verständig [ĀŚV. GṚHY. 1, 5.] [Rāmāyaṇa 1, 16, 3.] varjita [Kathāsaritsāgara 33, 39.] hīnatva [Spr. 1902.] jāta adj. [Mārkāṇḍeyapurāṇa 74, 49.] alpa [Manu’s Gesetzbuch 12, 74.] [Suśruta 1, 14, 4.] vimalavipula ebend. paṇḍita [Spr. 1540.] ātmā buddhyā samarthyārthānmano yuṅke vivakṣayā [ŚIKṢĀ] in [Weber’s Indische Studien 4, 106. 350.] cintayantī buddhyā [Nalopākhyāna 5, 11.] [Daśaratha’s Tod 2, 2.] etadbuddhyā viniścitya manasā [Mahābhārata 5, 5973.] buddhau (jajñe) ca vijigīṣutā im Geiste [Geschichte des Vidūṣaka 16.] adhyavasāyo buddhiḥ [Kapila 2, 13.] [SĀṂKHYAK. 23.] [Sânkhya Philosophy 5. 8.] sāntaḥkaraṇā buddhiḥ sarvaṃ viṣayamavagāhate yasmāt [SĀṂKHYAK. 35. fgg. 49.] [Nīlakaṇṭha 10. 11.] sthūla, sūkṣma [25. 45.] sarvavyavahāraheturbuddhirjñānam sā dvividhā smṛtiranubhavaśca [TARKAS. 19.] [Bhāṣāpariccheda 50.] buddhirnāma niścayātmikāntaḥkaraṇavṛttiḥ [Vedānta lecture No. 47.] matirāgāmikā jñeyā buddhistatkāladarśinī . prajñā cātītakālasya medhā kālatrayātmikā .. [Randgl.] zu [Hemacandra’s Abhidhānacintāmaṇi 309.] manasaśca parā buddhirbuddherātmā mahānparaḥ [Kaṭhopaniṣad 3, 10.] [Bhagavadgītā 3, 42. 40.] buddhīndriyamanāṃsi [Manu’s Gesetzbuch 2, 192.] tanubuddhimanaḥsu [Spr. 4732.] das Vorstellungsvermögen entsteht beim Fötus im 6ten Monat [Suśruta 1, 323, 19.] —
2) Wahrnehmung: satsaṃprayoge puruṣasyendriyāṇāṃ buddhijanma tatpratyakṣam [Jaimini 1, 4.] sechs Arten durch eben so viele Sinne [Nīlakaṇṭha 22.] Vgl. buddhīndriya . —
3) Verständniss, das Begreifen: śabda [Sāhityadarpana 16, 21.] āsattirbuddhyavicchedaḥ [8, 22.] —
4) Meinung, Ansicht; Gedanken: eṣā te bhihitā māṃkhye buddhiḥ [BHĀG. 2, 39. 41.] na vedmi kiṃcinmohena bhramantīva hi buddhayaḥ [Mārkāṇḍeyapurāṇa 76, 31.] tasya buddhiriyaṃ jātā [Rāmāyaṇa 1, 2, 44. 8, 2. 57, 11. 63, 11.] mūḍhaḥ parapratyayaneyabuddhiḥ [Spr. 4559.] saṃdigdhabuddhiṃ māṃ kurvan [Śākuntala 69, 2.] kiṃ svinnaro vā sthāṇurvetyādibuddhistu saṃśayaḥ [Bhāṣāpariccheda 128.] naiṣā buddhiḥ so v. a. richtige, vernünftige Ansicht [Rāmāyaṇa 5, 59, 1.] [Raghuvaṃśa 12, 68.] tvayyeva saktāmanivārya buddhim die nur an dir haftenden Gedanken [Rāmāyaṇa Gorresio 2, 110, 3.] strībuddherasthiratvāt [Manu’s Gesetzbuch 8, 77.] etayā buddhyā bei dieser Ansicht [Pañcatantra 127, 15.] cakrurbuddhimayaṃ pāpaḥ sarvānno bhakṣayiṣyati sie fassten die Meinung [Rāmāyaṇa 4, 57, 2.] lakṣmaṇe bharate vā tvaṃ kuru buddhiṃ yathāsukham richte deine Gedanken auf, denke an [6, 100, 22.] kalyāṇakṛtabuddhi [Kathāsaritsāgara 15, 144.] spṛśanti na nṛśaṃsānāṃ hṛdayaṃ bandhubuddhayaḥ Gedanken an [3, 12.] —
5) das Halten für Etwas: atasmiṃstadbuddhiḥ [Nīlakaṇṭha 13, 25.] tatprāptibuddhyā in der Meinung, dass ich zu dir gekommen sei, [Raghuvaṃśa 13, 32.] bhittibuddhikara bewirkend den Glauben an eine Wand, dass man eine Wand zu sehen glaubt, [Kathāsaritsāgara 29, 59.] sthale ca jalabuddhikṛt [60.] doṣabuddhyā [Bhāgavatapurāṇa 1, 9, 36. 4, 7, 53.] [Mārkāṇḍeyapurāṇa 76, 39.] [Hitopadeśa 81, 14.] [Kullūka] zu [Manu’s Gesetzbuch 8, 95.] paśya buddhyā manuṣyāṇāṃ rājannāpadamātmanaḥ schau auf das eigene Unglück, als wenn du es für das der Menschheit hieltest, [Spr. 3505.] —
6) Absicht, Vorsatz, Plan: sthirā buddhiḥ duhitustava [Sāvitryupākhyāna 2, 29.] sthira adj. [Rāmāyaṇa 3, 39, 3.] (nahi tava) saṃnivartayituṃ buddhiḥ śakyate [Rāmāyaṇa] [SCHL. 2, 34, 32.] etāṃ buddhiṃ samāśritya kṛtvā niścayamātmanaḥ [3, 48, 16.] nahyeṣā buddhirāstheyā hanūmannaṅgadaṃ prati [4, 23, 11.] evaṃ me niścitā buddhirmanaścāpi samāhitam [2, 19, 11.] dharmamāśritya sadbuddhimanuvartitumarhasi [18, 51.] na ca me krodhamutsraṣṭuṃ buddhirbhavati [Rāmāyaṇa] [SCHL. 1, 21, 7.] kiṃ kariṣyāmo bhadraṃ te buddhiratra vicāryatām [41, 9.] evaṃ tasya tadā buddhirdamayantyāṃ nyavartata . damayantyā visarjane [Nalopākhyāna 10, 15.] raṇāya vīraḥ pratiyātabuddhiḥ [Rāmāyaṇa 5, 43, 14.] śaktāḥ sūkṣmāsu buddhiṣu [Rāmāyaṇa] [SCHL. 1, 7, 9.] [Spr. 2657.] kayāpi buddhyā in irgend einer Absicht [4811.] kretāraḥ krīṇīyuriti buddhyāpaṇe prasāritaṃ vastu [Pāṇini’s acht Bücher 6, 1, 82,] [Scholiast] pāpabuddhyā in böser Absicht [Rāmāyaṇa 3, 53, 50.] īśvarārpaṇabuddhyā [Nīlakaṇṭha 9.] anukrośabuddhyā so v. a. aus Mitleiden [Meghadūta 113.] anartha auf Schaden sinnend [Rāmāyaṇa 1, 2, 32.] hita adj. [Spr. 2166.] droha f. [Pañcatantra 58, 21.] adj. [8.] śīghrayāne sadā buddhirdhriyate me viśeṣataḥ mein Sinn steht nach [Mahābhārata 3, 2638.] vivāhavidhaye buddhiṃ vyadhādvatseśvarastayoḥ so v. a. beschloss [Kathāsaritsāgara 34, 104.] buddhiṃ kar einen Vorsatz fassen, sich zu Etwas entschliessen: kṛtvā naiṣṭhikīṃ buddhim [Rāmāyaṇa 1, 63, 15.] tasmātkuru hitāṃ buddhim [Rāmāyaṇa Gorresio 2, 116, 28.] cakāra buddhiṃ svakulasya nāśinīm [3, 38, 27.] kṛta einen festen Vorsatz habend, fest entschlossen [6, 100, 21.] [Manu’s Gesetzbuch 1, 97.] [Spr. 3279.] akṛtabuddhi [Manu’s Gesetzbuch 7, 30.] sa kathaṃ mamopari drohabuddhiṃ karoti [Pañcatantra 58, 21.] die Ergänzung ein infln.: sa buddhiṃ kṛtavān brahmadattāya dātuṃ kanyāśataṃ tadā [Rāmāyaṇa 1, 34, 47. 44, 9. 2, 28, 1. 31, 3.] [Mārkāṇḍeyapurāṇa 77, 11.] ein nom. act. im dat.: kṛtabuddhiṃ nivāsāya tatraiva [Rāmāyaṇa Gorresio 2, 100, 1. 99, 40.] [Vikramorvaśī 86, 19.] [Kathāsaritsāgara 22, 39.] ein nom. act. im loc.: dahane tu saputrāyāḥ kuntyā buddhimakārayat [Mahābhārata 1, 5636.] [Nalopākhyāna 26, 10.] [Rāmāyaṇa 1, 65, 15. 2, 24, 30.] [Rāmāyaṇa] [Gorresio 1, 67, 8. 6, 37, 77.] ein nom. act. im acc. mit pratiḥ sa tu kṛtvā suvelasya buddhimārohaṇaṃ prati [6, 14, 1.] — buddhiṃ prakuruṣva yathecchasi beschliesse [Nalopākhyāna 3, 25.] abuddhyā ohne Absicht [25, 9.] [Rājataraṅgiṇī 1, 79.] —
7) die personif. Einsicht ist eine Tochter Dakṣa’s und Gattin Dharma's [Mahābhārata 1, 2579.] [Viṣṇupurāṇa 54.] [Bhāgavatapurāṇa 4, 1, 49.] [Mārkāṇḍeyapurāṇa 50, 21.] Mutter Bodha's [27.] —
8) ein best. Metrum, a: {Ç} {Ç} b. c. d: {Ç} u. s. w. [HALL] in Journ. of the Am. Or. [S. 6, 514.] — Vgl. a, durbuddhi, nirbuddhi, pāpa, prāṇa .
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Buddhi (बुद्धि):—
5) karma adj. der des Menschen Arbeit anerkennt, der die menschliche Anstrengung für das Wahre hält [Mahābhārata 3, 1214.] — Vgl. mahā .
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Buddhi (बुद्धि):—
4) pl. [Spr. (II) 2286.]
Buddhi (बुद्धि):—f. —
1) das Vermögen Vorstellungen und Begriffe zu bilden und festzuhalten , Einsicht , Verstand , Vernunft , Geist , Intellect , Urtheilskraft. Ausnahmsweise auch Pl. —
2) Wahrnehmung. —
3) Verständniss , das Begreifen. buddhirātmana ; oder buddhirbrāhmī Selbsterkenntniss , Psychologie [Carakasaṃhitā 1,9.] —
4) Meinung , Ansicht , Ueberzeugung , Vermuthung ([100,13]), Gedanken , — über (Loc.) —
5) eine richtige , vernünftige Ansicht. —
6) die auf Etwas (Loc. oder im Comp. vorangehend) gerichteten Gedanken , das Sinnen auf [55,29,30,33.] —
7) Absicht , Vorsatz , Plan. Instr. am Ende eines Comp. so v.a. aus , um (als Angabe des Beweggrundes) [290,19.] —
8) das Halten für (im Comp. vorangehend). bhitti die Meinung , dass es eine Wand sei. —
9) ein best. Metrum. —
10) das 5te astrologische Haus [UTPALA] zu [Varāhamihira’s Bṛhajjātaka 1,20.] —
11) die personificirte Einsicht ist eine Tochter Dakaṣa’s und Gattin Dharma's. —
12) Nomen proprium einer Frau [Hemacandra's Pariśiṣṭaparvan 3,2.]
Buddhi (बुद्धि) in the Sanskrit language is related to the Prakrit word: Buddhi.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Buddhi (बुद्धि):—(nf) intellect; intelligence, wisdom; mind; sense; -[kauśala], wisdom, sagacity; deftness; ~[gamya/grāhya] intelligible, understandable; ~[jīvī] an intellectual; •[varga] the intellectuals; —[bala] intellectual power, wisdom, sagacity; deftness; ~[rahita/hata/hīna] foolish, stupid, brainless, unintelligent; nincompoop; ~[vāditā/vāda] intellectualism; ~[vādī] an intellectualist; -[vilāsa] intellectual luxury.
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Prakrit-English dictionary
Buddhi (बुद्धि) in the Prakrit language is related to the Sanskrit word: Buddhi.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionary
Buddhi (ಬುದ್ಧಿ):—
1) [noun] the power of forming and retaining conceptions and general notions; intelligence; intellect.
2) [noun] that which thinks, perceives, feels, wills, etc.; the thinking and perceiving part of consciousness; the mind.
3) [noun] perception; comprehension; apprehension; understanding.
4) [noun] knowledge of one’s self.
5) [noun] (Sankhya phil.) the intellectual faculty or faculty of mental perception.
6) [noun] an opinion; a mental view; an idea; a conjecture.
7) [noun] intention; purpose; design.
8) [noun] prescence of mind; readiness of wit.
9) [noun] a recovering of consciousness; recovery from a swoon.
10) [noun] a term used in addressing people of higher status, rank, etc.
11) [noun] (astrol.) the fifth house from one’s birth house.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Buddhi (बुद्धि):—n. 1. intelligence; understanding; mind; sense; wisdom; 2. thought; reflection;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches (+0): The, The, Vaddha, Budha, Te, Ti, Buddhi, Buddhi.
Starts with (+23): Buddhi carita, Buddhiabhiropanattha, Buddhiattha, Buddhibala, Buddhibhava, Buddhibheda, Buddhibhrama, Buddhibhramane, Buddhibhrame, Buddhibhramsha, Buddhibhramti, Buddhibhrit, Buddhicakra, Buddhicariya, Buddhicchaya, Buddhicintaka, Buddhicyuta, Buddhidaridra, Buddhidaridre, Buddhidaridrya.
Full-text (+923): Buddha, Abhivuddhi, Durbuddhi, Mandabuddhi, Nirbuddhi, Abuddhi, Sambuddhi, Papabuddhi, Subuddhi, Samabuddhi, Dushtabuddhi, Alpabuddhi, Apekshabuddhi, Mahabuddhi, Buddhisagara, Kubuddhi, Kshudrabuddhi, Dharmabuddhi, Buddhindriya, Buddhihina.
Relevant text
Search found 280 books and stories containing Buddhi, Budha-ti, The buddhi, Vaddha-ti; (plurals include: Buddhis, tis, The buddhis). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
Part 13 - Mahat and Ahaṃkāra < [Chapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga)]
Part 19 - Buddhi and Puruṣa < [Chapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga)]
Part 5 - Sāṃkhya kārikā, Sāṃkhya sūtra, Vācaspati Miśra and Vijñāna Bhiksu < [Chapter VII - The Kapila and the Pātañjala Sāṃkhya (yoga)]
The concept of Mind in the Major Upanishads (by Gisha K. Narayanan)
2. The Concept of Mind in the Sāṃkhya Darśana < [Chapter 3 - The concept of Mind in the Darśanas]
4. The Concept of Mind in the Kaṭhopaniṣad < [Chapter 4 - The concept of Mind in the Major Upaniṣads]
5. The Concept of Mind in Pūrvamīmāṃsa < [Chapter 3 - The concept of Mind in the Darśanas]
Journal of Ayurveda and Integrated Medical Sciences
Critical analysis on physiological understanding of Indriya < [Vol. 6 No. 01 (2021)]
Significance of Buddhi in Ayurveda as well as Modern Aspects < [Vol. 7 No. 11 (2022)]
A review on the components of Prajna < [Vol. 3 No. 03 (2018)]
Nyaya-Vaisheshika (critical and historical study) (by Aruna Rani)
God as the Efficient Cause of the world according to Nyaya-Vaisesika < [Chapter 7 - Conception of Soul (Atman)]
5. The Syncretic School (Nyaya and Vaisesika) < [Chapter 2 - Historical Study of Nyaya system]
Nature of the Individual Self (Jivatman) < [Chapter 7 - Conception of Soul (Atman)]
Padarthadharmasamgraha and Nyayakandali (by Ganganatha Jha)
Text 92 < [Chapter 6a - On Qualities]
Text 91 < [Chapter 6a - On Qualities]
Text 93 < [Chapter 6a - On Qualities]
Yavanajataka by Sphujidhvaja [Sanskrit/English] (by Michael D Neely)
Verse 1.122 < [Chapter 1 - The Innate Nature of the Zodiac Signs and Planets]
Verse 11.6 < [Chapter 11 - The Application of the Yogas of the Sun]
Verse 10.5 < [Chapter 10 - The Application of the Yogas of the Moon]