Ayurveda considers Buddhi (intellect/cognition) as a separate entity which works in collaboration with the Manas (mind). Buddhi provides confirmative knowledge after proper analysis. Buddhi is considered as the organ of perception. Pancha indriya buddhis (Chakshu buddhi, Shrotra buddhi, Ghraana buddhi, Rasana buddhi, and Sparshana buddhi) are the basic intelligence or knowledge which are responsible to generate pancha indriya gyana (knowledge related to five sensory organs). In Ayurveda, till date, no studies are available on Pancha indriya buddhis. Pancha indriya buddhi and their clinical significance have been underexplored. “Chakshu buddhi” helps in seeing and perceiving different objects with different shapes, colors, and sizes. Chakshu buddhi's functions resemble with the functions of visual association area of the brain. “Shrotra buddhi” helps to hear and understand the sounds as well as speech and its functions resemble with the functions of auditory association area. “Ghraana buddhi” helps to perceive or identify different types of smells, and its functions are equivalent to the functions of piriform cortex, amygdale, and orbitofrontal regions of the brain. “Rasana buddhi” helps to perceive taste, and its functions are similar to insula/operculum or anterior temporal lobe. To perceive the stimuli of touch and to recognize the objects by touch ‘Sparshana buddhi’ is essential. The functions of Sparshana Buddhi are equivalent to sensory association cortex. Functions of Pancha indriya buddhis resemble with the functions of association cortices of the brain and the pathological states of indriya buddhis denote different types of Agnosia.

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There are several ways of assessing the well-being of individuals as well as a collection of individuals. The panchakośa model is an evolved model for analyzing the well-being of individuals. For large collections of individuals such as nations, several ways are available for estimating the gross national happiness indices. In the present article, quantification of the five sheaths or the panchakośa of large collections of individuals is outlined. Methodology: The methodology uses large sets of data available from reliable sources such as World Development Indicators reports as well as the United Nations Organization data. Different characteristics of nations and its people are used as parameters for quantifying the five kośas of collective entities and these are rescaled so that a numerical estimate is made on a scale of 0–100 for each kośa. Results: The data for the five kośas can be combined to get an effective quantitative measure of happiness or well-being of a nation. The happiness levels in different kośas for 24 countries from different continents are estimated by a simple weighted average or a statistical method using 41 parameters. The results show a fair amount of ruggedness after the number of parameters increases beyond about 5 or 6 for each kośa. Conclusions: This Panchakośa Model of Happiness-I appears to be a fairly systematic way of analyzing the happiness levels in different kośas and can be used as a basis for a healthy model of development and interactions of large collective entities such as nations.

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Yogatārāvalī or Rājayogatārāvalī is a work on Yoga ascribed to Śaṅkarācārya. It comprises of 29 Sanskrit verses. The importance of the work is evidenced by the repeated publication of the work since 1898 till 2003 from different parts of the country. There are many manuscripts of this work across various manuscript repositories in India. Among these, there are two manuscripts (from Adyar and Mysore) that have a Sanskrit commentary Rājayogatarala by Rāmasvāmī paṇḍita alias Parānandanātha to Yogatārāvalī. It is the only available commentary to the text. The manuscripts were acquired by photocopying and digital imaging from the respective repositories based on the descriptions in the respective Descriptive catalogues. Although there are only 29 verses in the text Yogatārāvalī (by Śaṅkarācārya) Rājayogatarala, the commentary is very detailed (47 folios and 165 folios in Adyar and Mysore manuscripts, respectively). Each of the verses of Yogatārāvalī have been accorded anywhere between two to seven interpretations. The commentator quotes from Uttaragītā, Gurugītā, Nānārtharatnamālā, Mahārājatarala, Muktisopāna, Vijṛmbhita-yogaśāstra-bhāṣya, Śivayoga-pradīpikā, etc., besides Upaniṣads and Āgamas. Further, works on Yoga enlisted above such as Mahārājatarala, Vijṛmbhitayogaśāstrabhāṣya are yet to be published. Multiple interpretations, detailed descriptions of Yoga concepts and copious cross-references make this a unique and important in the field of Yoga to be studied for deeper insights.

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