A History of Indian Medical Literature v2.c30.113

v2.c30.113

1 See on chapter one: R.F.G. Müller (1952), (1956a). Cf. Su.Śā.1. 2 Compare the theory of Hiraṇyākṣa at Ca.Sū.25.14–15. See P.V. Sharma (1989a): 18–20, 23–24. The human being is also called ṣaḍdhātu, i.e., composed of the five mahābhūtas and the vijñāna, in some Buddhist texts, for example the Garbhāvakrāntisūtra (see A. Roṣu, 1978: 160). 3 See P.V. Sharma (1989a): 22–23. 4 The five buddhīndriyas and the five karmendriyas. The senses (manas included) are six at Ca.Sū.26.43; they are five at Ca.Sū.8.3, while the manas is a separate entity, being ‘beyond the senses’ (atīndriya) (Ca.Sū.8.4). See Cakra’s comments ad Ca.Sū.8.3–4. See also A. Comba (1987): 49. 5 See Ca.Śā.1.63. Puruṣa is not separately mentioned in this list; it is included in avyakta, one of the eight dhātus of prakṛti, according to Cakra. S. Dasgupta (1975: I, 214) supposes that the tanmātras of Sāṃkhya, never mentioned in the Carakasaṃhitā, are one of the eight dhātus of prakṛti. Cakra lists these eight dhātus as: the five mahābhūtas (or tanmātras), buddhi, avyakta and ahaṃkāra, in agreement with Ca.Śā.1.63. See on this eightfold prakṛti: E.H. Johnston (1974): 25–29; (1978): LVII and 168. See also on Ca.Śā.1.17: A. Roṣu (1978): 135. 6 Ca.Śā.1.18 is very close to Vaiśeṣikasūtra 3.2.1 (see A. Comba, 1987: 47); the existence of the manas is inferred from the fact that, even when there is contact between ātman, the senses and the objects of the senses, sometimes knowledge is produced and sometimes not. The Carakasaṃhitā attributes to the manas aṇutva (minuteness ) and ekatva (oneness), as does the Vaiśeṣikasūtra (3.2.3; 8.1.30); see A. Comba (1987): 47–48. Compare on manas: Nyāyasūtra 1.1.16. See also: R.N. Dandekar (1938): 40–59. See on manas in the Carakasaṃhitā: R.N. Dandekar (1941); J. Filliozat (1972); S.P. Gupta (1977): 91–101; Jyotir Mitra (1982): 238–247; R.F.G. Müller (1935e), (1952a); A. Roṣu (1978). 7 The characterization of buddhi in these verses is based on Vaiśeṣika views; the buddhis are not only many, but they differ according to the organ by the contact of which they arise (see A. Comba, 1987: 53–54). 8 See Cakra’s comments. 9 See on rāśi: K.B. Ramakrishna Rao (1962). 10 See on Ca.Śā.1.36: E.H. Johnston (1974): 35; P.V. Sharma (1989a): 24–25. Compare Buddhacarita 7.53. 11 See on the ātman in the Carakasaṃhitā: Jyotir Mitra (1982): 229–237. See on the bhūtātman (Ca.Śā.1.57): E.W. Hopkins (1969): 39–41; E.H. Johnston (1974): 49–50; A. Roṣu (1978): 131, 146–147, 149, 176–177. See on Ca.Śā.1.37–62: A. Roṣu (1978): 123, 129, 131–132, 136, 190–191. See on the term bhāva (1.47, 48, 50): F. Zimmermann (1995): 94–95. 12 The five tanmātras according to Cakra. 13 The same as mahat (in Sāṃkhya thought) according to Cakra. 14 Cf. Ca.Śā.1.17.