Note On Caraka Samhita And Buddhism

Here's a comprehensive summary of Johannes Bronkhorst's "A note on the Caraka Samhita and Buddhism," based on the provided text:

This note by Johannes Bronkhorst aims to publicly scrutinize several potential instances of Buddhist influence on the Caraka Samhita, an important Ayurvedic text. Bronkhorst acknowledges that these observations arose from a "superficial reading" and are not exhaustive, but they build upon earlier suggestions by scholars like Robert Kritzer and Surendranath Dasgupta.

The note highlights four main areas of potential Buddhist influence:

1. Momentariness (Ksanabhangavada): Bronkhorst points to a passage in the Caraka Samhita's Sutrasthana (16.27-38) where a discussion between the preceptor Atreya Punarvasu and his disciple Agniveśa touches upon the natural termination of elements and the absence of a specific cause for their disappearance. The argument presented by Punarvasu states that things perish the moment they come into being because they pass so rapidly, implying a doctrine of momentariness. Bronkhorst connects this to Buddhist texts, noting that the proof of momentariness based on the non-existence of causes of destruction is a known argument in certain Buddhist schools, particularly the Sautrantika and Yogacara. He suggests this aspect of the Caraka Samhita aligns with Buddhist thought on the impermanence of conditioned entities.

2. The Six Dhatus (Constituent Elements) and Embryogenesis: The Caraka Samhita's Sārīrasthāna describes the embryo as a modification of ether, wind, fire, water, and earth, with consciousness being its sixth dhatu (constituent element). Bronkhorst observes a remarkable similarity to an early Buddhist enumeration of six dhatus (earth, water, fire, wind, ether, and consciousness) found in the Samyutta Nikaya. He further cites a passage from the Salistambasutra (mentioned by Candrakirti) that describes the formation of the embryo through the combination of these same six dhatus. The Siksasamuccaya, also familiar with this passage, describes a person as consisting of these six dhatus. This shared conceptualization of the body and the embryonic formation through these six fundamental elements is presented as a significant parallel.

3. Smrti (Mindfulness) and Mental Calm: The Caraka Samhita's Sutrasthana mentions rajas and tamas (mental disturbances) and ways to appease them, including jñāna, vijñāna, dhairya, smṛti, and samādhi. Bronkhorst focuses on smṛti, noting that its explanation as "recalling things one has experienced" by a commentator doesn't fit the context as well as the Buddhist usage of smṛti, often translated as "mindfulness." He points out that smṛti and samādhi appear consecutively in the Buddhist Noble Eightfold Path (steps seven and eight). He also mentions the Yoga Sutra and its commentary, which use the Buddhist expression smṛtyupasthāna ("application of mindfulness"), further linking the term's usage to Buddhist traditions.

4. The Person as a Composite Entity (Pudgala): The Caraka Samhita's Sārīrasthāna discusses concepts of the person (puruṣa), describing it as a collection or aggregate (rasa) of various elements. This includes the person as a whole of the six dhatus and, in another instance, as composed of twenty-four principles (likely from Samkhya). Bronkhorst notes that the text also contrasts the aggregate view of the person with the idea of a highest self (paramātman). He states that many Buddhists viewed the person (pudgala) as a composite entity, which aligns with the aggregate concept found in the Caraka Samhita.

In conclusion, Bronkhorst cites G. Jan Meulenbeld's A History of Indian Medical Literature, which summarizes earlier research and agrees that traces of Buddhist thought are discernible in the Caraka Samhita, particularly in layers predating revisions by Drdhabala. He notes that points 1 and 2 have been discussed before, while points 3 and 4 may be newer contributions. Bronkhorst also touches upon the historical relationship between Buddhism and medicine, mentioning that Buddhism has been found within early Ayurvedic medicine and that both traditions traveled together. He concludes by questioning the timing of Buddhist influence, suggesting that the doctrine of momentariness and its specific proof might have been a later development, potentially complicating P.V. Sharma's dating of the Caraka Samhita to the 3rd or early 2nd century BCE if these particular Buddhist elements are indeed present.