The Identity of Person and World in "Caraka Saṃhitā" 4.5. Robertson, M. I. Journal of Indian Philosophy, 45(5):837–861, 2017. Place: Dordrecht Publisher: Springer![The Identity of Person and World in "Caraka Saṃhitā" 4.5 [link]](https://bibbase.org/img/filetypes/link.svg "link")
Paper doi abstract bibtex This paper examines the purusa concept in the Caraka Saṃhitā (CS), an early text of Ayurveda, and its relation to Indie thinking about phenomenal worldhood. It argues that, contrary to the usual interpretation, early Ayurveda does not consider the person to be a microcosmic replication of the macrocosmos. Instead, early Ayurveda asserts that personhood is worldhood, and thus the person is non-different from the phenomenal totality (spatial and temporal) of his existence. This is confirmed by the CS's several definitions of purusa, which are alternately posed in terms familiar to Vaiśeṣika, early (pre-"classical") Sāṃkhya, early Buddhism, and Upaniṣadic monism. It is likewise confirmed by the Ayurvedic logic of sāmānya (translated as "identity"), which governs the meaning of the list of person-to-world correspondences in CS 4.5 and its often misinterpreted claim, puruṣo 'yam lokasaṃmitaḥ. Finally it is confirmed in the program of Ayurvedic therapeutics, which aims at establishing various kinds of "appropriateness" for the sake of effecting samayoga—the "harmonious joining" of person and world.
@article{robertson_identity_2017,
title = {The {Identity} of {Person} and {World} in "{Caraka} {Saṃhitā}" 4.5},
volume = {45},
issn = {0022-1791},
url = {https://www.jstor.org/stable/45149429},
doi = {10.1007/s10781-017-9325-3},
abstract = {This paper examines the purusa concept in the Caraka Saṃhitā (CS), an early text of Ayurveda, and its relation to Indie thinking about phenomenal worldhood. It argues that, contrary to the usual interpretation, early Ayurveda does not consider the person to be a microcosmic replication of the macrocosmos. Instead, early Ayurveda asserts that personhood is worldhood, and thus the person is non-different from the phenomenal totality (spatial and temporal) of his existence. This is confirmed by the CS's several definitions of purusa, which are alternately posed in terms familiar to Vaiśeṣika, early (pre-"classical") Sāṃkhya, early Buddhism, and Upaniṣadic monism. It is likewise confirmed by the Ayurvedic logic of sāmānya (translated as "identity"), which governs the meaning of the list of person-to-world correspondences in CS 4.5 and its often misinterpreted claim, puruṣo 'yam lokasaṃmitaḥ. Finally it is confirmed in the program of Ayurvedic therapeutics, which aims at establishing various kinds of "appropriateness" for the sake of effecting samayoga—the "harmonious joining" of person and world.},
language = {eng},
number = {5},
journal = {Journal of Indian Philosophy},
author = {Robertson, Matthew I.},
year = {2017},
note = {Place: Dordrecht
Publisher: Springer},
keywords = {Asian literature, Ayurveda, Ayurvedic medicine, Buddhism, Caraka Saṃhitā, Education, Epistemology, Identity, Identity (social science), Interpretation (philosophy), Meaning, Meaning (existential), Microcosm, Monism, Non-Western Philosophy, Personhood, Philosophy, Philosophy of Religion, Relation (history of concept), Religious Studies, Therapy, Translation, cultural studies, humanities and the arts, philosophy, ethics and religion, puruṣa, religions \& theology, social and economic geography, social sciences, sāmānya},
pages = {837--861},
}
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