E-ISSN:2456-3110

Review Article

Charak Samhita

Journal of Ayurveda and Integrated Medical Sciences

2025 Volume 10 Number 7 JULY
Publisherwww.maharshicharaka.in

Significance of Chatuska Methodology of Charak Samhita - A Literary Review

Shriwas HK1*, Dutta Sharma GKS2, Chandrakar R3
DOI:10.21760/jaims.10.7.38

1* Hari Krishna Shriwas, PhD Research Scholar, Sri Sri College of Ayurvedic Science and Research Hospital, Sri Sri University, Cuttack, Odisha, India.

2 G K S Dutta Sharma, Professor and HOD, Dept of Samhita and Siddhanta, Sri Sri College of Ayurvedic Science and Research Hospital, Sri Sri University, Cuttack, Odisha, India.

3 Rupendra Chandrakar, Associate Professor, Dept of Samhita and Siddhanta, Govt Ayurvedic College, Raipur, Chhattisgarh, India.

The Caraka Samhita the best and superior text of Chikitsa, is the store of pearls, which needs a polish just to prove its significance and utmost importance in today’s context, in order to earn the profit of perfect management. The baseline survey of Catuskas is conducted which revealed the facts that the Chatuska Methodology, the unique contribution of Caraka, as the building block of Sutrasthana. Catuskas act as the directory, which collects the verses as important as Mantras sorting them in seven subjects and making them easy to remember. The Catuskas are designed in particularly aiming to the fulfilment of the Ayurveda Prayojana Dvaya - Swastharaksana and Vikara Prasaman this base was found for the division of Chatuska. The Slokasthana is explained as head or Uttamanga of the text. In this verse the Catuskas are donated as Madhura = Maha + Artha. The Maha and Artha both terms elaborates the vitality of Catuskas more than that the Artha is a synonym of heart this word appropriately narrates the exact position and importance of Chatuska in Samhita. These Catuskas are as the heart of the text providing the nourishment to rest of Samhita. The Catuskas are not just presenting a unique scribing methodology but are the evidences of the practical approach of Caraka Samhita as a text of Kayacikitsa School of thoughts.

Keywords: Samhita, Swasthya, Chatuska, Chikitsa, Charaka Samhita

Corresponding Author How to Cite this Article To Browse
Hari Krishna Shriwas, PhD Research Scholar, Sri Sri College of Ayurvedic Science and Research Hospital, Sri Sri University, Cuttack, Odisha, , India.
Email: 		Shriwas HK, Dutta Sharma GKS, Chandrakar R, Significance of Chatuska Methodology of Charak Samhita - A Literary Review. J Ayu Int Med Sci. 2025;10(7):255-259.
Available From
https://jaims.in/jaims/article/view/4417/

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2025-05-13 2025-05-24 2025-06-04 2025-06-14 2025-06-24
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
None Nil Not required 12.33

© 2025 by Shriwas HK, Dutta Sharma GKS, Chandrakar R and Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

J Ayu Int Med Sci 2025;10(7)255
Download PDFBack To ArticleIntroductionDiscussionConclusionReferences
Hari KS et al. Significance of Chatuska Methodology of Charak Samhita

Introduction

The Chatuska methodology for describing knowledge possesses its seed in Vedic literature. The Vedas are also 4 in numbers. Viz. 1- Rigveda, Yajurveda, Samaveda, Atharvaveda; and each Veda consists four parts regarding their presentation viz. – Samhita, Vidhi, Aranyaka and Upanisada.

The entire knowledge is divided mainly into three classes regarding their perceiving or grasping procedure viz. 1. Pratyaksha 2. Anumana 3. Aptopadesa. 4. Yukti

The Caraka and Susruta have its own specialty in compare to Astanga Dwaya (viz. Samgraha and Hrdaya), because they are after all a Samgraha Grantha follow the line of thinking of previous Samhitas. The accomplishment of Pratijna of Susruta is merely based on Pratyaksa. On the other hand “The Caraka Samhita” has accomplished the Dirghanjivitiyam[1] merely by making base of “Agama” in compare to other Pramana. Apart from this, the Caraka Samhita was written in the Upanisada Kala advocates the Chatuska methodology may be adopted from Vedic period. This methodology is also seen in some other text such as -

1. Patanjala Yoga Sutra
2. Astadhyayi of Panini.

Here, one question arises, what is the actual reason behind the adaptation of Chatuska methodology by our Arsa Acaryas. A humble effort is made here to answer this question.

The two most popular culture of world are the western (occident) and the Indian (oriented) in the present era. One can realize through their study that, the Western culture is oriented on basis of the objects and the Indian culture is oriented on the basis of subjects. The human being is called as subject in respect to substance existing in entire universe and are termed as object. The permanent happiness (the Satcittanand) is the prime aim of human society from ancient time. Great thinkers of each culture create particular line of thinking for achieving it.

Etymology and definition of Chatuska

  • The one, which is comprised of four parts.
  • It is a collection of 4 different subjects led of one group.

  • A necklace of 4 strings.

In different Tantra, the Chatuska word is used with different angles.

The Caraka Samhita = “The Dhirghanjivitiyam Tantra” has mentioned “The Chatuska” word with a specific word “Artha”.

The knowledge of a subject with different angles (form) reveals deep thinking of its particular subject through their (Catuskas) respective study. This meaning indicates Chatuska[2] as a necklace of 4 strings. For example,

jaims_4417_01.JPG
Figure 1: Yojna Chatuska chapters.

They synonyms of “The Chatuska” as per quoted by Caraka are –

1. Catuspada (Ca. Su. 30/58)
2. Adhikara (Ca. Ci. 6/5)
3. Adhyaya (Ca. Ci. 3/215)

Finally, the term Chatuska is referred to the group of 4 chapters having a compilation of knowledge related to a specific subject and possessing the Adhikara all over “The Tantra”

Why this Methodology adopted only in Sutrastana?

Sutrasthana acts as the Uddesa of Samhita. It is the collection of Sutras which are to be applied to all over the Samhita. Each Sthana explains some part of it, so it is not possible and also not necessary to divide each Sthana in that manner. Inspite of this, one humble interpretation regarding above topic is also considerable. The 8 numbers are used several times in the Samhita. The Asta Prakrta Dhatu (i.e,. Avyakta, Ahankara, Buddhi, and Panca Tanmatras) are the representative of eight number and can be considered as one of the appropriate interpretations for the generation of Sodas Vikara Dhatus. (i.e., Eleven Indriya and Panca Mahabhuta) under influence of Visesatmaka Samkalpa. The complete innate form of Asta Prakrita Dhatu leads to a situation where the complete Dhatusamyata exists.


J Ayu Int Med Sci 2025;10(7)256
Hari KS et al. Significance of Chatuska Methodology of Charak Samhita

For that, the complete compilation of the necessary procedures is narrated in each Sthana by concentrating on one particular Prakrta Dhatu with other Prakrta Dhatus. In fact, each Sthanas describes knowledge for conversion of Vikrita Sodasa Vikara Dhatus in to their Prikrika Avastha in respect to particular Prakrta Dhatu with the help of other Sthanas. Because, these Dhatus are sustained with “The Samavaya Sambhandha”. Hence, their knowledge can be obviously highly interacted, which can be brought out by the respective study of the Sthanas.[3]

Sequence of the Catuskas

The understanding behind the sequence of Catuskas is necessary for their utility. The sequence according to the Tantrakara.

Several opinions regarding sequences of Catuskas are quoted in the previous work of Catuskas. Hence some of the reasoning is explained in this topic to add some more elaboration to sequences of Catuskas.

1. Bhesaja Chatuska

Bhesaja constitute the instruments or tools for achieving the Dhatusamyata. Without that, Vaidya cannot be able to perform his duty i.e., treatment. Beside this, it is the demand of emergency

2. Swastha Chatuska

After getting knowledge of Karana (Bhesaja), it is necessary to know the causes of disease without that; one can not even imagine the nature of the Dhatuvaisamya, because each disease possesses its own particular collection of causative (aetiological) factors. However, the major portion of the Chatuska describes the various procedures essential for the maintenance of health. Besides this, with help of “Viparyaya” Ty. One can consider the improper conduction of these procedures (i.e., Dinacarya, Rtucarya etc.) as a cause for the disease. For that reason, The Swastha Chatuska is described right behind the Bhesaja Chatuska.

3. Nirdesa Chatuska

The causative factors responsible for the maintenance of Dhatusamya (Health) and for the generation or Dhatuvaisamya (Disease) has been described in previous Chatuska. The knowledge regarding their disease is important for treatment.

The Nirdesa Chatuska gives complete diagnostic methodology right from the qualities of the physician to the characteristics features of Prakrta and Vikrta Dosas. That’s why the Nirdesa Chatuska is placed after the Swastha Chatuska.

4. Kalpana Chatuska

It is necessary to have knowledge regarding administration of appropriate formulations and procedures of a selected drug. (obtained by Swasthvrtta Viparyaya) and characteristic (diagnosed by Nirdesa Chatuska) of disease. To solve that necessity, the Tantrakara placed the Kalpana Chatuska in the fourth sequence.

5. Roga Chatuska

The determination of formulations and procedures depends upon the principle of management, and the principle of management lies upon the understanding of pathogenesis. The Roga Chatuska provides complete fundamental understanding of pathogenesis in concise manner, hence it is placed on 5th sequence.

6. Yojana Chatuska

After having an understanding of the pathogenesis, the appropriate selection of drug and its formulation with procedures according to pathogenesis requires some mediatory understanding. These necessities is also called as “Rogabhaisajya Yojana” determination of principle of management provided by Yojana Chatuska. So, it is placed after the Roga Chatuska.[4]

7. Annapana Chatuska

Appropriate application of previous six Chatuska brings the state of Dhatusamyata. After that, the proper production and maintenance of Dhatus mainly requires complete knowledge regarding dietary regimen. For that purpose, Annapana Chatuska is described after Yojana Chatuska.

8. The Samgraha Dwaya

The state of Dhatusamya and Vaisamya is basically dependent upon the state of Prana Ayatanani - i.e., Vital Organs of body. Reason is, integrity of whole body is mainly dependent upon their condition. Thus, it is necessary to understand above seven Catuskas in respect to Pranayatanani to achieve Dhatusamyata. In addition, for that purpose 30th chapter narrates topics (chapters) of other Sthanas.


J Ayu Int Med Sci 2025;10(7)257
Hari KS et al. Significance of Chatuska Methodology of Charak Samhita

It explore that other Sthanas are connected to Sutrasthana for contributing their knowledge to Pratijna. On basis of above explanation, Dwaya Samgraha is described at last. The comprehended above is based on learning of Ayurveda in succession. In other words, one can able to learn Ayurveda through this sequence of Chatuska.

Clinical application of Chatuska

Curative aspect of medical science occupies prime importance from the ancient times. Hence, to bring out the clinical utility of Catuskas, it is necessary to understand them in respect to their clinical application. A humble effort is carried out to solve this problem in current topic.

In routine clinical practice, the two types of people are approach a physician. First type wants to maintain his health and the second are those who suffer from the various types of diseases. In other word, peoples with two types of condition of Dhatu - i.e., Samya and Vaisamya[5], come to the physician to acquire the state out Dhatusamyata. There for, the two types of treatment are carried out. In clinical practices viz. to sustain Prakrta Dhatu in Prakrta state and to obtain Prakrta Dhatu by alleviating the disease. How, these two types of treatment can be administered with help of the Catuskas are described through the following schematic presentation. Before that the ultimate subject of behind description of each Catuskas with their appropriate succession for the proper clinical application can be narrated as follows, which can also help to comprehend the chart.

SNChatuskaMethodology to Comprehend (prime subject)
1. BhesajaFor the selection of appropriate drug.
2. SwasthaFor deciding probable etiological factors.
3. NirdeshaFor make perfect diagnosis of Dhatusamya.
4. KalpanaFor selection of appropriate formulation and procedure of drug.
5. RogaTo understand Pathogenesis.
6. YojnaTo determine the principle of management
7. AnnapanaFor decide Wholesome diet and liegeman.
8. Samgrah DvayaTo evaluate condition of Pranayatanani Samgraha.

Discussion

When the patient approaches the physician, it is the prime duty and necessity of him to accurately diagnose the disease. For that purpose, he needs a complete clinical diagnostic methodology, which is provided by Nirdesa Chatuska, Nevertheless, the Nirdesa Chatuska plays a dual role of guide a physician to diagnose the Dhatusamyata; because the absence of Dhatuvasamya[7] state is the state of Dhatusamyata. Later the physician requires to know that of particular etiological factors of a disease. This requirement is fulfilled by getting comprehensive knowledge of Swastha Chatuska Viparyaya / Arthapatti. Each disease has a specific collection of improperly conducted procedure/ regimen of Swasthavritta in the form of etiological factors in classics. Further, the methods of understanding the pathogenesis is necessary to know entire pathology of the disease. The Roga Chatuska fully contributes to that necessity. In addition, the assessment of the vital organs is also important. Reason is, the degree of severity and chronicity of the diseases is dependent on the vital organs. This can be carried out by application of Dwaya Samgraha. Thus, the Naidanika part includes three Chatuska and the Samgraha Dwaya.

The next step is to arrange the appropriate treatment regimen. For that, first the determination of principle of management can be determined through protocol described in the Yojana Chatuska. It directs us as to which drug is worth to alleviate particular type of pathology. But it depends upon the knowledge of drug with its various types of classification. The Bhesaja Chatuska fulfill this need. After that, the selection of proper formulation and procedure (such as route of administration etc.) is also important accordingly to particular principle of management by keeping the pathology in mind. This selection can be done with the help of the Kalpana Chatuska. Thus, the Cikitsya part possess mainly three Chatuska viz. Yojana, Bhesaja and Kalpana.[6]

Along with that the knowledge of Pathya i.e., wholesome regiment for patient according to disease is needful. The Pathya can be constituted by the Annapana Chatuska and by the Swastha Chatuska of-course, requires some modified understanding of the above two Catuskas according to the principle of management.


J Ayu Int Med Sci 2025;10(7)258
Hari KS et al. Significance of Chatuska Methodology of Charak Samhita

Conclusion

The Chatuska Methodology, the building block of Sutrasthana is the unique scribing as well as teaching and learning methodology, providing the directory of important aphorisms categorized in seven parts, in order to fulfil the bifold aim i.e., Swasthyaraksana by means of Swastha and Annapana Catuskas and the utilization of Bhesaja on Roga by means of Nirdesa, Kalpana is the Yojana of Vikara Prasamana. Among the classics of Ayurveda, Chatuska Methodology appears solely in Caraka Samhita. The origin of Chatuska methodology could be traced in Vedic literature but Agnivesas and Carakas contributions, evidenced in Samhita could not be discriminated and so definite conclusion about whose originality lies in this contribution of Chatuska could not be stated.

References

1. Shastri KP, Pandeya GS, editors. The Charak Samhita of Agnivesha, revised by Charak and Drudhabala with Ayurved Dipika commentary by Chakrapanidatta and Vidyotini Hindi commentary. Part I. 7th ed. Varanasi: Chaukhambha Sanskrit Sansthan; 2002 [Crossref][PubMed][Google Scholar]

2. Trikamji Y. Charaka Samhita, Chakrapani Ayurveda Deepika Commentary, Sutrasthan. 14th ed. Varanasi: Chaukhamba Surbharati Prakashan; 2014. [Crossref][PubMed][Google Scholar]

3. Senagupta N, Senagupta B. Charaka Samhita, Gangadhar Rai Jalpakalpataru Commentary, Sutrasthan. Vol. 1. 3rd ed. Delhi: Chaukhambha Orientalia; 2009 [Crossref][PubMed][Google Scholar]

4. Gaud BL. Charaka Samhita, Ayurved Deepika Hindi Anuvad ‘Eshana’, Sutrasthan. Vol. 1. 1st ed. Delhi: Rashtriya Ayurved Vidhyapitha; 2014 [Crossref][PubMed][Google Scholar]

5. Tewari PV. Charaka Samhita, Ayurveda Deepika Commentary English Translation, Sutrasthan. Vol. 1, Pt. 1. 1st ed. Varanasi: Chaukhamba Vishvabharati; 2019 [Crossref][PubMed][Google Scholar]

6. Sengupta KJ. Charaka Samhita, with Āyurveda-Dīpikā commentary of Cakrapāni Dutta and Jalpakalpataru commentary of Gangadhar Roy. Varanasi: Chaukhambha Orientalia; 1991. . [Crossref][PubMed][Google Scholar]

7. Sharma PV, Das B. Charaka Samhita, English Translation. Varanasi: Chowkhamba Sanskrit Series Office; 1976. . [Crossref][PubMed][Google Scholar]

Disclaimer / Publisher's Note: The statements, opinions and data contained in all publications are solely those of the individual author(s) and contributor(s) and not of Journals and/or the editor(s). Journals and/or the editor(s) disclaim responsibility for any injury to people or property resulting from any ideas, methods, instructions or products referred to in the content.


J Ayu Int Med Sci 2025;10(7)259