The Charaka Samhita () is a Sanskrit text on Ayurveda (Indian traditional medicine), attributed to Charaka (c. 1st–2nd century CE) and later revised by Dṛḍhabala.Valiathan, M. S. (2003) The Legacy of Caraka Orient Longman reviewed in Current Science, Vol.85 No.7 Oct 2003, Indian Academy of Sciences seen at June 1, 2006 It presents theories of physiology, diagnosis, anatomy, and tridosha (three humors of the body), and is considered one of the most authoritative texts on Indian medicine. Along with the Sushruta Samhita, it is one of the two foundational texts of this field that have survived from ancient India.E. Schultheisz (1981), History of Physiology, Pergamon Press, , page 60-61, Quote: "(...) the Caraka Samhita and the Susruta Samhita, both being recensions of two ancient traditions of the Hindu medicine".Wendy Doniger (2014), On Hinduism, Oxford University Press, , page 79, Quote: A basic assumption of Hindu medical texts like the Caraka Samhita (composed sometime between 100 BCE and 100 CE) is the doctrine of the three (...);Sarah Boslaugh (2007), Encyclopedia of Epidemiology, Volume 1, SAGE Publications, , page 547, Quote: "The Hindu text known as Sushruta Samhita (600 AD) is possibly the earliest effort to classify diseases and injuries"Thomas Banchoff (2009), Religious pluralism, globalization, and world politics, Oxford University Press, , page 284, Quote: An early Hindu text, the Caraka Samhita, vividly describes the beginning of life (...) It is one of the three works that constitute the Brhat Trayi.
The text is based on the Agnivesha Samhitā, an older encyclopedic medical compendium by Agniveśa. It was revised by Charaka between 100 BCE and 200 CE and renamed Charaka Samhitā. The pre-2nd century CE text consists of 8 books and 120 chapters. It describes ancient theories on the human body, etiology, symptomology and therapeutics for a wide range of diseases. The Charaka Samhita also includes sections on the importance of diet, hygiene, prevention, medical education, and the teamwork of a physician, nurse and patient necessary for recovery to health.F.A. Hassler, Caraka Samhita, Science, Vol. 22, No. 545, pages 17-18
Authorship
The Charaka Samhita states that the content of the book was first taught by Atreya, and then subsequently codified by Agniveśa into the Agnivesha Samhita, which was later revised by Charaka into the Charaka Samhita and furthermore edited by Dṛḍhabala. The manuscripts of the Charaka Samhita that survive into the modern era are based on one completed by Dṛḍhabala. Dṛḍhabala stated in the Charaka Samhita that he had to write one-third of the book himself because this portion had been lost, and that he also re-wrote the last part of the book.
Based on textual analysis, and the literal meaning of the Sanskrit word charaka, Chattopadhyay speculated that charaka does not refer to one person but a lineage or sect of people. Vishwakarma and Goswami state that the text exists in many versions and entire chapters are missing in some versions.
Date Dates of composition of the Charaka Samhita are uncertain. Meulenbeld's History of Indian Medical Literature dates it to be between the 4th century BCE to the 2nd century CE, with Charaka's compilation likely between 100 BCE and 200 CE. The Dṛḍhabala revision and completion, the source of current texts, is dated to the 6th century CE.Philipp Maas (2010), "On What Became of the Carakasaṃhitā after Dṛḍhabala's Revision", eJournal of Indian Medicine, Vol. 3, No. 1, pages 1–22
Roots In Sanskrit, is a term for a wanderer, sannyasi (ascetic), and sometimes used in the context of the ancient tradition of wandering physicians who transmitted medical knowledge along with ritual and therapeutic practices rooted in Vedic traditions from village to village.
Surendranath Dasgupta states that the medical tradition of wandering physicians is traceable to the Atharvaveda, particularly the Caranavaidya shakha – one of the nine known shakha of Atharvaveda-based Vedic schools. The name of this school literally means "wandering physicians". Their texts have not survived into the modern era, but manuscripts from two competing schools – Paippalada and Saunakiya, have.
The Atharvaveda contains chapters relating to medicine, surgery and ritualistic-therapeutic practices.Kenneth Zysk (2012), Understanding Mantras (Editor: Harvey Alper), Motilal Banarsidass, , pages 123-129 This Atharvaveda layer of text was likely compiled contemporaneously with Samaveda and Yajurveda, in about 1200–1000 BCE.Michael Witzel (2003), "Vedas and Upaniṣads", in The Blackwell Companion to Hinduism (Editor: Gavin Flood), Blackwell, , page 68 Dasgupta and other scholars state that the Atreya-Charaka school and its texts may have emerged from this older tradition, and he cites a series of Atharvaveda hymns to show that almost all organs and nomenclature found in Charaka Samhita are also found in the Vedic hymns.
Contents
The extant text has eight (books), totalling 120 chapters. The text includes a table of contents embedded in its verses, stating the names and describing the nature of the eight books, followed by a listing of the 120 chapters. These eight books are Sutra Sthana (General principles) – 30 chapters deal with general principles, philosophy, definitions, prevention through healthy living, and the goals of the text. It is divided into quadruplets of 7, making it 28 with 2 concluding chapters. Nidana Sthana (Pathology) – 8 chapters on causes of diseases. Vimana Sthana (Specific determination) 8 chapters contain training of a physician, ethics of medical practice, pathology, diet and nourishment, taste of medicines. Śarira Sthana (Anatomy) – 8 chapters describe embryology & anatomy of a human body (with a section on other living beings). Indriya Sthana (Sensory organ based prognosis) – 12 chapters elaborate on diagnosis & prognosis, mostly based on sensory response of the patient. Cikitsa Sthana (Therapeutics) – 30 chapters deal with medicines and treatment of diseases. Kalpa Sthana (Pharmaceutics and toxicology) – 12 chapters describe pharmacy, the preparation and dosage of medicine, signs of their abuse, and dealing with poisons. Siddhi Sthana (Success in treatment) – 12 chapters describe signs of cure, hygiene and healthier living.
Seventeen chapters of Cikitsā sthāna and complete Kalpa sthāna and Siddhi sthāna were added later by Dṛḍhabala. The text starts with Sūtra sthāna which deals with fundamentals and basic principles of Ayurveda practice. Unique scientific contributions credited to the include: a rational approach to the causation and cure of disease introduction of objective methods of clinical examination
Physician, nurse, patient and medicines The text asserts that there are four important parts to medical practice – the patient, the physician, the nurse and the medicines.MS Valiathan (2009), An Ayurvedic view of life, Current Science, Volume 96, Issue 9, pages 1186-1192 All four are essential to recovery and return to health, states the text. The physician provides knowledge and coordinates the treatment. He is who can "explore the dark interior of the body with the lamp of knowledge", according to the text and Valiathan's translation. The physician must express joy and cheer towards those who can respond to treatment, masterfully avoid and save time in cases where the patient suffers from an incurable disease, while compassionate towards all. The nurse must be knowledgeable, skilled at preparing formulations and dosage, sympathetic towards everyone and clean. The patient is responsible for being positive, have the ability to describe how he or she feels, remember and respectfully follow the physician instructions.
The Charaka Samhita, states Curtin, was among the earliest texts that set a code of ethics on physicians and nurses, attributing "moral as well as scientific authority to the healer". The text, in chapters 8 and 9 of the Vimana Sthana dedicates numerous verses to discussing the code. It mandates that the physician must seek consent before entering a patient's quarters, must be accompanied by a male member of the family if he is attending a woman or minor, must inform and gain consent from the patient or the guardians if the patient is a minor, must never resort to extortion for his service, never involve himself in any other activities with the patient or patient's family (such as negotiating loans, arranging marriage, buying or selling property), speak with soft words and never use cruel words, only do "what is calculated to do good to the patient", and maintain the patient's privacy.
There is no end in the knowledge of medical science, claims verse 3.8.12 of the Charaka Samhita, and the physician must constantly learn and devote himself to it. The text asserts that a physician should discuss his findings and questions with other physicians because "when one discusses with another that is possessed of a knowledge of the same science, such discussion leads to increase of knowledge and happiness". The verses that follow an outline that discussions can be hostile or peaceful, the former are unproductive, the latter useful; even if one faces hostile criticism, one must persuade with gentle words and manner, asserts the text.
Religious ideas The Charaka Samhita, like other ancient Hindu literature, the text presents its knowledge within a traditional framework in which divine figures such as Indra are described as sources of medical wisdom, reflecting the integration of spiritual and medical knowledge in early Indian thought. The Charaka Samhita mentions Bharadvaja learning from god Indra, after pleading that "poor health was disrupting the ability of human beings from pursuing their spiritual journey", and then Indra provides both the method and specifics of medical knowledge. The method, asserts the text, revolves around three principles: etiology, symptomology and therapeutics. Thus, states Glucklich, the text presumes proper goals to include both spiritual and physical health.
The Charaka Samhita, in addition to initial recitations, uses the foundational assumptions and values embedded in various layers of the Vedas. These assumptions include the Vedic doctrine that a human being is a microcosmic replica of the universe, and the ancient Hindu theory of six elements (five Prakriti and one Brahman), three humors (Vata, Pitta, Kapha), three Guṇas (Sattva, Rajas and Tamas) as constituent forces innate in a human body,Wendy Doniger (2014), On Hinduism, Oxford University Press, , page 79 and others. The text in Charak Samhita is based on philosophical concepts found in Hindu thought, including the idea of Atman(self), it is immutable and views health as a balance between bodily, mental, and existential factors, and hence thereafter the text defines physical and mental diseases as caused by a lack of correlation and imbalance in body, or mind, or both, because of external factors (Prakriti, objects of senses), age or a want of correlation (appropriate harmony, equilibrium) between the three humors or the three Gunas.
The Sushruta Samhita and Charaka Samhita have religious ideas throughout, states Steven Engler, who then concludes, "Vedic concepts play a central role in shaping the theoretical foundations of the text.". The text integrates empirical observations with philosophical and spiritual concepts, reflecting a holistic approach in which physical, mental, and spiritual aspects of health are interconnected.
There is a close relationship between the philosophic presuppositions and the approach to medicine in Caraka Samhita. The Charaka Samhita is notable for its systematic approach to medicine, including detailed discussions on diagnosis, preventive care, ethics, and the importance of individualized treatment.Pramod Thakar (1995), Philosophical Foundations in Ancient Indian Medicine: Science, Philosophy, and Ethics in Caraka-samhita, PhD Thesis awarded by Boston College,
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