The 'Sutra' is that power of words endowed to mankind to express his thoughts in a short and apt form. These Sutras are the conclusions of exhaustive survey of several years corroborating the experiences of ages. As the definition of Sutra states. The one which comprises of minimum letters but maximum matter which is in the form of confirmed pure knowledge, and also possessing the power of self elaboration is defined as Sutra. The Sutras possessing such a broad speculum are collected to comprehend the Samhita or Tantra. But the essence of the Samhita is extracted in its Sutrasthana only. The main and important classic, which narrates Ayurveda Shastra, is Caraka Samhita, which is the foundation stone of Ayurvedic literature. This Dwadasha Sahasri Samhita is also divided in eight Sthanas, amongst them the Sutrasthana which is most important being the Adyasthana and is representive of rest Sthanas. Just like a thread, which keeps all the flowers together in garland. similarly Sutrasthana comprises the essence of all Sthanas in seed form. The nectar from all the flowers of the rest 7 Sthanas is collected to design the Sutrasthana. The Sutrasthana lies as the Madhusancaya of the Samhita. This nectar of knowledge has been stored by Acharya Charaka in very beautiful way i.e. in the form of Chatuska Methodology.

2. CONTENTS
INTRODUCTION
AIMS AND OBJECTIVES
REVIEW OF LITERATURE
DISCUSSION
CONCLUSION

4. INTRODUCTION:
A§ÉÉjÉÉïÈ xÉÔ̧ÉiÉÉÈ xÉѤqÉÉ mÉëirÉlrÉiÉå ÌWû xÉuÉïiÉÈ |
The 'Sutra' is that power of words endowed to mankind to express
his thoughts in a short and apt form. These Sutras are the conclusions of
exhaustive survey of several years corroborating the experiences of ages.
As the definition of Sutra states,
AsmÉɤÉUqÉxÉÇÌSakÉÇ xÉÉUuÉiÉç ÌuɵÉiÉÉåqÉÑZÉqÉç |
AxiÉÉåpÉqÉlÉuÉ±Ç cÉ xÉÔ§ÉÇ xÉÔ§ÉÌuÉSÉåÌuÉSÒÈ ||
(Sha. Ka. Dru)
The one which comprises of minimum letters but maximum
matter which is in the form of confirmed pure knowledge, and also
possessing the power of self elaboration is defined as Sutra.

5. The Ayurveda Shastra as a science renders the term Sutra as the
analogous term to itself.
iɧÉÉrÉÑuÉåïSÈ vÉÉZÉÉ ÌuÉ±É xÉÔ§ÉÇ ¥ÉÉlÉÇ
vÉÉx§ÉÇ sɤÉhÉqÉç iÉl§ÉÍqÉirÉjÉÉïliÉUqÉç |
(Ch. Su 30/31)
The Sutras possessing such a broad speculum are collected to
comprehend the Samhita or Tantra. But the essence of the Samhita is
extracted in its Sutrasthana only. The main and important classic, which
narrates Ayurveda Shastra, is Caraka Samhita, which is the foundation
stone of Ayurvedic literature. This Dwadasha Sahasri Samhita is also
divided in eight Sthanas, amongst them the Sutrasthana which is most
important being the Adyasthana and is representive of rest Sthanas.

6. While stating the dominance of Sutras in the tantra it is quoted that,
rÉjÉÉxÉÑqÉlÉxÉÉÇ xÉÔ§ÉÇ xÉÇaÉëWûÉjÉïÇ ÌuÉÍkÉrÉiÉå |
xÉÇaÉëWûÉjÉïÇ iÉSjÉÉïlÉÉÇ GÌwÉhÉÉqÉç xÉÇaÉëWûÈ M×üiÉÈ ||
(Ch. Su. 30/88)
Just like a thread, which keeps all the flowers together in garland.
similarly Sutrasthana comprises the essence of all Sthanas in seed form.
The nectar from all the flowers of the rest 7 Sthanas is collected
to design the Sutrasthana.
pÉëqÉUæÈ TüsÉmÉÑwmÉåprÉÉå rÉjÉÉ xÉÇÍcÉrÉiÉå qÉkÉÑ |
The Sutrasthana lies as the Madhusancaya of the Samhita. This
nectar of knowledge has been stored by Acharya Charaka in very
beautiful way i.e. in the form of Chatuska Methodology.

7. The Chatuskas are not just presenting a unique scribing
methodology but are the evidences of the practical approach of Charaka
Samhita as a text of Kayacikitsa school of thoughts.

9. AIMS AND OBJECTIVES:
To highlight the methodology and speciality of Chatuskas of
Charaka Samhita.
To explain the arrangement of Chatuska.

11. REVIEW OF LITERATURE:
vsÉÉåMüxjÉÉlÉÇ xÉqÉÑ̬¹Ç iÉǧÉxrÉÉxrÉ ÍvÉUÈvÉÑpÉqÉç |
cÉiÉÑwMüÉhÉÉÇ qÉWûÉjÉÉïlÉÉÇ xjÉÉlÉåÅÎxqÉlÉç xÉÇaÉëWû:M×üiÉÈ ||
(Ch. Su. 30/45)
The Sutrasthana (Shlokasthana) has aquainted the important
position of Head or Uttamanga for the Samhita. In this verse the
Chatuskas are denoted as Mahartha = Maha + Artha. The Maha and
Artha both terms elaborate the vitality of Chatuskas more than that the
Maha and Artha are the synonym of Heart; this word appropriately
narrates the exact position and importance of Chatuska in Samhita. These
Chatuskas are as the heart of the text providing the nourishment to rest of
Samhita.

12. Inquisitive power of mankind always promotes one to gain
knowledge. Regarding Adhyayana of Ayurveda the disciple should ask
his teacher about eight topics that are about the Tantra (Samhita),
Tantrartha (Scope of the Samhita), Sthana (Sutra, Vimana etc),
Sthanartha (Vishaya), Adhyaya (Chapter), Adhyayartha (Scope of
Chapter), Prashna, Prashnartha.
On the same tract the questions regarding CHATUSKA can be
raised. To have the thorough knowledge about a thing, the queries comes
in mind are what, where, when, who, why and how.

13. CHATUSKA
HOW?
WHY?
WHEN?
WHERE
?
WHAT
?

14. WHAT? : What is Chatuska?
ETYMOLOGY OF THE WORD CHATUSKA:
cÉiÉuÉÉUÉåÅuÉrÉuÉÉ rÉxrÉ uÉÉ MülÉç |
The one which is comprised of 4 parts or factors is called as
Chatuska.
MEANING OF THE WORD CHATUSKA:
It is a collection of 4 different subjects led by one group.
A hall resting on 4 pillars.
A necklace of 4 strings.
A set of four.
A quadrangular courtyard.

15. For example,
ri[gct&Ok
(kyºt: (Srs)y mhiri[g
#iSi[Y)y aOTi[dr)y
The word "Chatuska" is used to denote the group of 4 in various
places such as
(1) CÌiÉ cÉiÉÑwMü MüwÉÉrÉuÉaÉïÈ (Ca. Su. 4/10)
(2) uɤrÉliÉå iÉÑ cÉiÉÑwMåühÉ (Ca. Su. 26/17)
(3) cÉiÉÑwMüÉ¶É SvÉ (Ca.Su. 19/8) etc.
Thus the 'Chatuska' means the group of 4 chapters.

16. WHERE?
: Where the Chatuska methodology has
been originated from?
HISTORICAL REVIEW:
As everybody believes that the original and primary source of all
present knowledge is hidden in Vedic literature and Chatuska is no
exclusion for this. The division of four is seen since the Vaidika kala.
In Chandakyopanishad, Brahma is called as Chatuspada.
iÉSæccÉiÉÑwmÉÉSè oÉë¼, uÉÉMç mÉÉSÈ mÉëÉhÉÈmÉÉSÈ
cɤÉÑÈmÉÉSÈ ´ÉÉå§ÉÇmÉÉSÈ CirÉkrÉÉiqÉqÉç |
In Mandukyopanishad, uÉæµÉÉlÉU, iÉæeÉxÉ, mÉëÉgÉ, and iÉÑËUrÉ are called as four
padas of Brahma.
In Chandakyopanishad, the Gayatri is also divided into four pada.
xÉæwÉÉ cÉiÉÑwmÉÉSÉ-------aÉÉrÉÌ§É | (NûÉ. E 3/12/5)

17. In Manusmruti and Charaka, the Dharma is told to be of Chatuspada.
In Patanjali Yoga Shastra, the main text of “Yogo Darshana”. In this
total number of Sutras are 195 and are divided into four pada,
oSamadhi pada - 51 Sutra.
oSadhana pada – 55 Sutra.
oVibhuti pada – 55 Sutra.
oKaivalya pada – 34 Sutra.
In Panini Kruta “Ashtadhyayi”, the well known text of Sanskrit
grammer written by Panini is composed of 8 adhyayas each consisting of
four pada.
The Vedas are 4 in number, Rugveda, Yajurveda, Atharvaveda,
Samaveda.
Each veda consists of 4 parts.

18. Samhita
Vidhi
Aranyaka These 4 Parva forms 1 Shakha
Upanishad
The Ayurveda shows its gratitude towards Atharvaveda.
cÉiÉÑhÉÉïqÉ×YxÉÉqÉrÉeÉÑUjÉuÉïuÉåSÉlÉÉqÉÉiqÉlÉÉåÅjÉuÉïuÉåSå pÉÌ£üUÉSåvrÉÉ |
(Ca. Su. 30/21)
Thus one can say that the Chatuska Methodology may be adopted
from Vedic literature itself.

19. WHEN?
: When and whose contribution is this
Chatuska Methodology?
There are many archeological layers in building the
samhita. Regarding Caraka Samhita the 3 distinct layers are visible.
i.e. Tantrapranayana = by Agnivesha
Pratisanskara = by Charaka
Sampurana = by Drudhabala
Now the question arises that among them whose
contributions are these CHATUSKA?
Drdhabala gets excluded because among the 41 chapters
which he has completed, no chapter is from Sutrasthana.
It is very difficult to say that whether this method is
assimilated in Samhita in Tantrakala or Samhitakala. It may be stated that
the contribution of Chatuska is of Agnivesa only because the division of
four is as old as Veda.

20. WHY?
: Why this method is adopted only
in Sutrasthana?
Sutrasthana acts as the Uddesha of Samhita. It is the collection of
Sutras which are to be applied to all over the Samhita. Each sthana
explains some of its part so it is not possible and also not necessary to
divide each Sthana in that manner.

21. HOW? : How the arrangement of Chatuska is?
ARRANGEMENT OF CHATUSKAS:
The 30 chapters of Sutrasthana are arranged in 7 Chatuskas and 2
Sangraha Adhyaya.
AÉæwÉkÉ xuÉxjÉ ÌlÉSåïvÉ MüsmÉlÉÉUÉåaÉrÉÉåeÉlÉÉÈ |
cÉiÉÑwMüÉÈ wÉOè ¢üqÉåhÉÉå£üÉÈ xÉmiÉqɶÉɳÉmÉÉÌlÉMüÈ ||
(Ch. Su 30/44)

22. BHESHAJA CHATUSKA:
The Bheshaja Chatuska acquires the first position, these chapters’
deals with drugs or medicines. The chapters of this Chatuska are as
follows
d)G<÷)(vt)y apimig< t·D&l)y air³vF)y PD`(vr[cnSt)y
Ayurvedavat
arana.
Tristura.
Shadpadarth
a.
Roga karana.
Dosha
varnana.
Dravya
sangra.
Dravya
vargikarana.
Shirovirechana
dravya.
Vamana dravya.
Virechana
dravya.
Asthapana basti
dravya.
Anuvasana basti
dravya.
28 types of
Yavagu.
32 types of
Churna and
Pradeha.
600 Virechana yoga.
*Vamana-355.
*Virechana-245.
Virechana yoga ashraya-
6.
5 Kashaya yoni.
5Kashaya kalpana.
500 Kashaya kalpana.
50 Maha kashaya.

23. SWASTHA CHATUSKA:
The Swastha Chatuska is placed in the second position, the major
portion of the Chatuska describes the various procedures essential for the
maintenance of health (i,e Dinacharya, Rutucharya etc..). The chapters
under this Chatuska are,
mi#ii(St)y tAyi(St)y n v[giºFirN)y e(ºWyi[pkm(Ny
Ahara matra.
Nindita ahara.
Sada sevaniya ahara.
Swasthavrutta
Acharana
Shad rutu.
Ahara and
Vihara of each
rutu.
Satmya.
Okasatmya.
Adharaniya
vega-13.
Dhraniya vega-3.
Vyayama
varnana.
Hitahita ahara
sevana.
Padamshikakram
a.
Panchapanch
aka.
Mana and its
guna.
Panchagnane
ndriya.
Sadvrutta
acharana.

24. NIRDESHA CHATUSKA:
The Nirdesha Chatuska is placed in the third position, the major
portion of this Chatuska explains about the complete diagnostic
methodology right from the qualities of the physician to the characteristic
features of Prakruta and Vikruta Doshas. The chapters under this
Chatuska are,
K&Ïikct&Opid mhict&Opid (#iA#i]PN)y vitklikl)y
Chikitsa
chatuspada
Swastha &
Aswastha
Lakshana
Pranabhisara
vaidya
Raja vaidya
Uttama vaidya
Discussion
regarding
utility of
chatuspada
Sadhyasadhy
ata of roga
Trividha yeshana
Pratyaksha
badhaka bhava
Chaturvidha
pramana
Ashta Trik
Vata dosha
Pitta dosha
Kafa dosha

25. KALPANA CHATUSKA:
The Kalpana Chatuska is placed in the fourth position, the major
portion of this Chatuska deals regarding administration of appropriate
formulations and procedures of selected drugs. The chapters under this
Chatuska are,
An[h Av[d upkÃpn)y (c(kRsipiBZt)y
Sneha yoni
Chaturvidha
sneha
Sneha
pravicharana
Sneha matra
Yogya and
ayogya
Snehana kala
Swedhana
labha
Swedhana
bheda
Yogya
and ayogya
Saagni
sweda-13
Niragni
sweda-10
Vamana
virechana
upayukta samagri
Vamana and
virechana vidhi,
matra
nirdharana,
ayoga lakshana,
Samyakyoga,
atiyoga lakshana,
upadrava,
Samyak virekta
lakshana
Vamana,virechana
atiyoga
Samshodhana
labha
Snehana,Swedan,V
amana,Virechan,Bast
i
Nasya in short
Swabavoparamvad

26. ROGA CHATUSKA:
The Roga Chatuska is placed in the fifth position, this Chatuska
deals with complete understanding of pathogenesis in consise manner.
The chapters under this Chatuska are,
(kyºt(Srs)y (#iSi[Y)y aOTi[dr)y mhiri[gi¹yiy
Shiro roga
nidada &
samprapti
Hrudroga
18 types of
kshaya
Vidradi
Prameha
pidika
Trividha gati
of dosha
Nija &
Agantuja
shotha
Vataja,
pittaja &
Kafaja shotha
Ekadeshiya
shota
Prakruta
vata, pitta &
Kafa karya.
48 Roga & its
types
8 udara roga
8 mutra roga
Etc…..
Nija and
Agantuja roga.
Chaturvidha roga
Roga karana-2
Roga adhistana-2
Nija & agantuja
roga karana
Nanatmaja vikara

27. YOJANA CHATUSKA:
The Yojana Chatuska is placed in the sixth position, the major
portion of this Chatuska deals with therapies in concise manner. The
chapters under this Chatuska are,
aOTi[(nºdt)y l>GnbZhN)y s>tp<N)y (v(FPi[N)t)y
Ashtha
nindita
Nidra
& its
types
Nidra
nasha
Ati
nidra
Shadvidh
a chikitsa
Langhan,
bruhana,
Rukshan,
snehana,
Swedana,
sthambana
Santarpana janya
roga and its chikitsa.
Apatarpana janya
roga.
Rakta and Rakta
vimarsha
Rakta dusti nidana
Rakta roga chikitsa
Suda rakta lakshana
Mada, murcha,
sanyasa and its
chikitsa.

28. ANNAPANA CHATUSKA:
The Annapana Chatushka is placed in the seventh position, this
Chatuska deals with complete knowledge regarding dietetic regimen.
The chapters under this Chatuska are,
y¶jp&r&P)y ai#i[y>BWki¼y aºnpin(v(F (v(vFi(Stp)t)y
Hitahita
ahara
Ahara
vargikara
na
Pathyap
a
thya
ahara
lakshana
84
Asavas.
Rasa sankhya
nirdharana
Anurasa
Dravya
Guna
Shadrasa
Panchabhouti
ka sanghatana
of rasa
Vipaka,Veerya
Prabhava
Viruddahara
Classifica
tion of
ahara
dravya
Anupana
Chaturvidha
ahara- ashita,
peeta, lidha,
khadita.
Ahara paka
prakriya
Diseases due
to
incompatable
foods

29. SANGRAHA DWAYA:
Dashapranayataniya Adhyaya.
Arthedashamahamuliya Adhyaya.
These two adhyayas are called as Sangraha Dwaya, these two
Adhyaya are as the index of Sutrasthana and of the whole text
respectively.
dSpiNiytni(n aY[<d[Smhim*l)y
Dasha
pranayatana
Pranabhisara
vaidya
Rogabhisara
vaidya
Hrudaya
Oja
Dhamana, srota, & sira
Ayurveda vid lakshana
Hita and ahita ayu lakshana
Sukha and asukhayu lakshana
Ayurveda prayojana
Charaka samhitantargata adhyaya vivarana.

30. THE FRAME WORK OF CHATUSKA:
ct&Ok A¹yiy
ai]PF
235
d)G<÷)(vt)y
140
apimig< t·D&l)y
36
air³vF)y
30
PD`(vr[cnSt)y
29
AvAY
262
mi#ii(St)y
111
tAyi(St)y
51
n v[giºFirN)y
66
e(ºWyi[pkm(Ny
34
(nd[<S
134
K&Ïikct&Opid
28
mhict&Opid
24
(#iA#i]PN)y
65
vitklikl)y
17
kÃpni
237
An[h
100
Av[d
71
upkÃpn)y
25
(c(kRsipiBZt)y
41
ri[g
211
(kyºt(Srs)y
121
(#iSi[Y)y
56
aOTi[dr)y
9
mhiri[gi¹yiy
25
yi[jni
206
aOTi[(nºdt)y
62
l>GnbZhN)y
44
s>tp<N)y
40
(v(FPi[N)t)y
60
aºnpin
564
y¶jp&r&P)y
51
ai#i[y>BWki¼y
113
aºnpin(v(F
352
(v(vFi(Stp)t)y
48
oys>gh
104
dSpiNiytni(n
14
aY[<d[Smhim*l)y
90
Note: The numbers indicate the number of shlokas

32. DISCUSSION:
On Title :
The title “Medhodology of Chatuska” was selected for the study, as
this methodology is a unique contribution of the Charaka Samhita.
Among the Bruhatrayi neither the Sushruta Samhita nor the
Vagbhatas (Astanga Sangraha and Asanga Hrudaya) explain this
methodology.
And also this methodology is adopted only in Sutrasthana of the text,
not to other Sthanas, so this study was conducted by putting the
following objectives,
To highlight the methodology and specality of Chatuskas of
Charaka Samhita.
To explain the arrangement of Chatuskas.

33. On Review of Literature:
Research is a process of seeking answers to the questions in an
organized and consistent way.
This study was conducted by raising questions on a subject which
needs explanation. This process is adopted in Charaka Samhita itself,
while studying a Tantra (Ref: Cha Su 30/20) the same is applied here to
study the Chatuskas.
What is Chatuska?
The Chatuska is the building block of the Sutrasthana, it is the
methodology adopted to explain Sutrasthana, comprising of four chapters
in each Chatuska. It is well expressed by the world “Chatuhu” itself,
which means a group of four factors or parts. This explaination is
available in Shabda Kalpa Druma.

34. The meaning of the work Chatuska is compared to the extent of
“A hall resting on four pillar”, “A necklace of four strings”, here the
meaning clearly point out the importance of Chatuska as a building block
of Sutrasthana or one can say that four strings of Chatuska combine to
form the beautiful necklace of Sutrasthana.
Where the Chatuska metholodology has been
originated from?
The search to find the origination of Chatuska gets a footing in
the original and prime source of knowledge that is Vedas, the Vedas are
four in number, the four Parvas of Vedas form the Shakha, again shows
the grouping of four, which is the meaning of Chatuska. No exact term
Chatuska occurs in the Veda. It may be the contribution of this Dwadasha
Sahasri Samhita.

35. The Charaka Samhita available in present way has been
developed in three stages they are
Tantra pranayana – by Agnivesha around 1000BC.
Pratisamskara – by Charaka around 800BC and
Sampoorana – by Dhrudabala around 500BC.
Hence there lays the confusion regarding whose contribution is
this?
As the period of Agnivesha dates back to around 1000BC which is
nearer to the Vaidika kala, we can say that Chatuska may be the
contribution of Agnivesha as the methodology of Chatuska were more
practiced during Vaidika kala.
But if one studies the treatises of co-readers of Agnivesha,
Harita and Bhela does not seem using this division of Chatuska, but this
When and whose contribution is the Chatuska?

36. evidence is not giving the credit to Charaka because it could be the
buddhi vishesha of Agnivesha.
So no definite conclusion could be drawn.
Why the Method of Chatuska was adopted?
The method of Chatuska was adopted so as to conglomerate the
similar descriptions under one heading, so the descriptions related to
Bhaishajya were placed under Bhaishajya Chatuska and so on.
And also the dual classification of the aim of Ayurveda i, e
Swastha Rakshana and Vikara Prashamana forms a kind of base, there
fore on this tract the Swasthya Chatuska and Annapana Chatuska project
them selves for fulfillment of first aim of maintenance of swasthya and
the utilization of Bhaishajya on Roga by means of Nirdesha and
Kalpana is the Yojana for Vikara prashamana.

37. Swastha rakshana Vikara prashamana.
↓ ↓
Swasthya Chatuska Bhaishajya Chatuska
Anapana Chatuska Roga Chatuska
Nirdesha Chatuska
Kalpana Chatuska
Yojana Chatuska
Why this method is adopted only in Sutrasthana?
As it is well known that Sutrasthana is the base for whole
Samhita, the methodology of Chatuska was adopted in this.
The remaining Sthanas are the mere elaboration of these
Chatuskas. The division of the Chatuskas was not necessary in
remaining Sthanas, as the chapters in the other Sthanas contain
description regarding particular topics such as in Chikitsa Sthana-Jwara
Chikitsa, Gulma Chikitsa etc….

38. So these divisions (Chatuska) were made at the basic level
(Sutrasthana). Hence such divisions were not necessary in other Sthana.
Why this methodology is not adopted by Sushruta
Samhita and Vagbhatas?
Among Bruhatrayi the other two texts i.e. Sushruta Samhita,
Astanga Sangraha and Asanga Hrudaya neither adopt the Chatuska
methodology nor pertain the sequence of elaborating the Bhaishaja with
prime position, are the points to be discussed.
The Sushruta may be considered as the classic of same era but
the school of thought and principles adopted by him were different.
Being a Shalya Pradhana Tantra, he did not felt the need of
incorporating this methodology or need of explaination of Bhaishaja
with prior importance.

39. The Vagbhatas are merely compilers of whatever was told by
former Acaryas. These are the Sangraha Granthas which are providing a
detail thing in a nutshell and not dilating it for eg. the first 3 chapter of
Yojana Catuska have been concised in one chapter
Dwividhopakramaniya. While performing this difficult task of
conscisement the balancing of Catuska division was not maintained by
him.
Secondly the compilation of subjects from other texts which were
of different schools has also been carried by Vagbhata and to apply the
Chatuska method for those subjects was not feasible and appreciable.
The third reason may be the time factor. The lapse of time from
Upanisada Kala to Gupta Kala must have changed the scribing
methodology.
These can be stated as the causes of non adopting of Chatuska
methodology by other texts.

40. How the arrangement of Chatuska is?
The arrangement of 30 chapters of Sutrasthana is divided in 7
Chatuska and Sangraha dwaya.
Bheshaja Chatuska: krN> p&nB[Pjm` c .
The Bheshaja Chatuska acquires the 1st position emphasizing on
importance of curative aspect. It lies as the material medica of all
Shamana ad Shodhana drugs. It constitute the instrument or tools for
achieving the Dhatu Samya, with out that, Vaidya cannot be able to
perform his duty i.e treatment, beside this, it is the demand of
emergency because
ÄyiFyi[ (h sm&Rpºni: sv<pi(N By>kri: .
k: Ayit` t[Pi> Smi[piy> eRy&±t> ¹yinmi(AYti: ..(Ca. Su. 1/16)
Quotation by Caraka indicates that “c(kRsi (vF[yRv[n pFin”,
therefore

41. therefore the tools must be explained first before any other
description.
According to Chakrapani: To achieve the aim of Vyadhi prashamana
firstly the Bheshaja Chatuska is explained. After curing the patient, it is
physicians duty to maintain his health and thus Swastha Chatuska comes
into existence.
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 Dhatu vaisamya, 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 (i.e. Dinacarya, RItucarya etc.) For that
reason, The Swastha Chatuska is described right behind the Bhesaja
Chatuska.

42. Nirdesha Chatuska:
The causative factor responsible for the maintenance of
Dhatusamya (Health) and for the generation of 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 Prakruta and Vikrta Dosas. That’s why the
Nirdesa Chatuska is placed after the Swastha Chatuska.
Kalpana Chatuska:
It is necessary to have knowledge regarding administration of
appropriate formulations and procedures of a selected drug. In the
diseases caused due to Swasthvrutta viparyaya and also in the state of
vitiated doshas. To solve that necessity, the Tantrakara placed the
Kalpana Chatuska in the fourth sequence.

43. 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.
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 are also called as “Rogabhaisajya Yojana” determination of
principle of management provided

44. 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. Because, piNi: piNB*ti> aºn>. For that purpose, Annapana
Chatuska is described after Yojana Chatuska.
The Samgraha Dwaya:
The state of Dhatusamya and Vaisamya is basically dependent
upon the state of Prana Ayatanani - i.e. Vital Organs of the body. Reason
is, the integrity of the whole body is mainly dependent upon their
condition. Thus, it is necessary to understand above seven Chatuskas in
respect to Pranayatanani to achieve Dhatusamyata. In addition, for that
purpose the 30th chapter narrates topics (chapters) of other Sthanas. It
explore that the other Sthanas are

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

46. APPLICATION TO TANTRA:
The Chatuskas collectively forms the Sutrasthana, the subjects of
rest 7 Sthanas carries a representation in some or the other way in these
Chatuskas. These Chatuskas lies as the seeds of the Sthanas but it is not
the one to one correlation, so one can say that, one heart of Chatuska
may provide nourishment to more than one Sthana also.
Roughly one can say
Sr. No. Catuska Sthana
1. Bhesaja Cikitsasthana
2. Swastha Cikitsasthana / Sarirasthana
3. Nirdesa Nidana / Indriyasthana / Vimana
4. Kalpana Kalpa / Siddhi / Cikitsa
5. Roga Nidana / Cikitsa
6. Yojana Cikitsa / Vimana
7. Annapana Cikitsa
8. Sangrahadvaya To whole Tantra

48. The Chatuska Methodology forms the frame work of Sutrasthana
and is the unique scribing as well as teaching and learning
methodology.
Origin of Chatuska Methodology could be traced in the Vedic
literature.
The Bhesaja has acquainted the superior position in compare to
Roga; this uniqueness of Sutrasthana gets revealed by typical
arrangement of Catuskas.
The knowledge of other Sthanas remains incomplete until they are
interpreted by Sutrasthana with the help of Chatuska Methodology.
The Chatuskas were formed to bring the similar chapter under one
heading.
CONCLUSION: