Paliwal Murlidhar et al / IJRAP 2011, 2 (4) 1011-1015

Review Article Available online through

www.ijrap.net ISSN 2229-3566

CHARAKA-THE GREAT LEGENDARY AND VISIONARY OF AYURVEDA

Paliwal Murlidhar*, Byadgi P.S
Faculty of Ayurveda, Institute of Medical Sciences, Banaras Hindu University, Varanasi, India

Received on: 18/06/2011 Revised on: 21/07/2011 Accepted on: 11/08/2011

ABSTRACT
Ayurveda, the upaveda of Rigveda as mentioned in Charana-Vyuha and an upaveda or upanga of Atharvaveda as
mentioned in Ayurvedic classics, is the unique system of healing the ailments, has crossed many mile stones in due
course of time because of it’s valid and scientific principles propounded by divine personalities like-Brahma,
Dakshaprajapati, Ashwinis (the twins), Indra and later by Bharadwaja, Punarvasu Atreya, Kashiraja Divodasa
Dhanvantari and their disciples. Brahma is considered to be the original propounder of Ayurveda. The order of
transmission of the knowledge of Ayurveda, as described in the Charaka-Samhita is as follows-Brahma,
Dakshaprajapati, Ashwinis, Indra, Bharadwaja, Atreya Punarvasu and his six disciples (Agnivesha, Bhela, Jatukarna,
Parashara, Harita and Ksharapani). Agnivesha etc. studied Ayurveda from Atreya Punarvasu and wrote Ayurvedic
treatises in their own name. Agnivesha, the disciple of Punarvasu Atreya composed a book named “Agnivesha-
tantra” which was later on improved and enlarged by Charaka and named “Charaka- Samhita”. Original work of
Agnivesha is not available now. Therefore it is very difficult to ascertain the portion subsequently added, deleted or
amended by Charaka. After a lapse of time, some of its contents were lost which were reconstituted and restored by
Dridhabala. It is not difficult to identify the Subject matter added by Dridhabala as he has clearly mentioned about it
at the end of Charaka-Samhita. No history of the earliest writers on medicine in India would be complete without a
mention of Charaka and Sushruta, who are considered by the natives to be the highest authorities in all medical
matters. The book redacted by Charaka is famous by the name Charaka- Samhita till date and considered the best
reference book to study Ayurveda. It is included in the list of three most authentic books of Ayurveda called “Brihat-
trayee” viz. Charaka- Samhita, Sushruta- Samhita and Ashtanga-Hridaya. Charaka has not introduced himself
anywhere, so different views are available in the history regarding his personality yet his great work is his shining
identity. This article deals with the personality and special contribution of Charaka as a great legendary and visionary.
Key words - Ayurveda, Agnivesha-Tantra, Charaka-Samhita, Krishna-Yajurveda, Patanjali, Vaishampayana, Brihat-
trayee.

*Corresponding Author
Paliwal Murlidhar, Department of Samhita and Sanskrit, Faculty of Ayurveda, Institute of Medical Sciences, Banaras
Hindu University, Varanasi -221005 E mail: murlipaliwal@yahoo.com

INTRODUCTION after Agnivesha in the period when Buddhism was

The Charaka-Samhita, as available in its present form prevalent side by side with Brahmanic culture in which
containing eight sthanas or sections such as-Sutrasthana, worship of different deities like Shiva, Vishnu and
Nidanasthana, Vimanasthana, Shareerasthana, Kartikeya was in practice. Charaka has also prescribed
Indriyasthana, Chikitsasthana, Kalpasthana and oblations to Dhanvantari who emerged as medicine-god
Siddhisthana, is originally the work of Agnivesha who in Puranas and was worshipped as god at that time3.
composed his Tantra on the base of the teaching of his After a lapse of time, some of its contents were lost
teacher Punarvasu Atreya1. The second and prominent which were reconstituted and restored by Dridhabala. It
stratum in the Charaka-Samhita is that of Charaka on is not difficult to identify the Subject matter added by
whose name the book is known2. The term ‘Charaka’ is Dridhabala as he has clearly mentioned about it in the
derived from the root ‘car’ means to move about. last chapter of Charaka-Samhita that he has added 17
Charaka has propagated his knowledge and gave relief to chapters of Chikitsasthana and whole the Kalpasthana
the patients by moving from place to place. He stands and the Siddhisthana in Charaka-Samhita4. The
International Journal of Research in Ayurveda & Pharmacy, 2(4), 2011 1011-1015
 Paliwal Murlidhar et al / IJRAP 2011, 2 (4) 1011-1015
compendium of Charaka is well accepted up to the date body, speech and mind respectively11. Reference of
today by medical fraternity because of it’s gravity in the “Patanjal-Vartika” on Charaka-Samhita is available in
form of valid fundamental principles, psychosomatic Patanjali Charita written by Ramachandra Dikshita12. It
approach, scientific ideas and multidimensional approach also creates confusion that whether Charaka and
to treat the patient, but who is Charaka? It is not clear Patanjali are single authority or two different authorities.
even today. So let us discuss in the depth of history about In Vedic times, a branch of Krishna Yajurveda was
such a great legendary and visionary. known as Charaka. Charakas were disciples of
ABOUT CHARAKA Vaishampayana who himself was known as Charaka.
Charaka has contributed a lot in the field of medical Charaka might be one of the followers of this section13.
science but no where introduced himself which creates The branch of Atharvaveda named Vaidyacharana may
problem in deciding the actual personality. Many be related to medicine and Charaka may be a physician
scholars of history and other streams have tried their best belonging to that section who roamed from place to place
to establish the identity but even today, it is doubtful that offering medical services to the people14. Sylvan Levi on
whether this Charaka was a person or a community. Few the basis of Chinese translation of Buddhist text
of the important views which are available exclusively in (Samyuktaratnapitakasutra) accepted that Charaka was
almost all the history books are as follows-Charaka is attached as a physician to King Kanishka15. Julius Jolly,
said to have been an incarnation of Shesha–the serpent- The writer of Indian Medicine writes in his text “Thus
god with a thousands heads-who is supposed to be the chronologically very little can be said against the
depositary of all sciences, especially of medicine5. In identification of Charaka with Kanishka’s court-
Bhavaprakasha Charaka is introduced as the son of physician”16. Most of the scholars are against with this
Vishuddha and incarnation of serpent god. There is a fine idea as Charaka was physician of roaming nature and
legend about it mentioned in Bhavaprakasha, a 16th how he could have been bound to a court of a king
century work. Shesha or serpent god is adored as the Kanishka. In ancient time, the famous physicians were
embodiment of the knowledge of the Vedas including named Charaka, so there may be another Charaka as a
Ayurveda. Once he himself came to the earth to enquire physician in the court of Kanishka but not the Charaka
about the welfare of the living beings here and found who redacted the Agnivesha-Tantra.
them in a miserable state of health due to the spread of It is also considered by the scholars that the actual name
diseases. Being very much moved by the pathetic scene, of Charaka was Kapishthala. Charaka was a resident of
he himself took birth in a family of a learned sage Kapisthala village in Panchanada (Punjab) which is
Vishuddha. He redacted Agnivesha’s work named situated between Iravati and Chandrabhaga rivers. It is
“Agnivesha-Tantra” and renamed it as “Charaka- not evidence based because Kapisthala is one of the
Samhita”6. twelve branches of Charaka out of 86 branches of
According to current tradition, Charaka is identified with Yajurveda. Kapishthala was a sage but there is no
Patanjali probably on two reasons- one, both are reference of his relation with Charaka-Samhita or
regarded as incarnation of Sheshanaga and the other, Ayurveda17. Apart from this the word Charaka is used in
both are concerned with purification of body, speech and different literature in the sense of messenger or
mind7. Patanjali is said to purify body, speech and mind Ayurvedic text18. Charaka word is used in the sense of
by the precepts of the Charaka Samhita, the ranger also in some of the texts. Gradually Charaka was
Mahabhashya and the Yogasutra8. In the ‘Charaka established as sect comprising of wandering medicants
Panjika’ commentary of Charaka-Samhita by who practiced medicine and mentioned along with
Swamikumar, Charaka is said to purify speech, mind and Shramana, Tirthika and Parivrajaka (roaming ascetics)19.
body by the percepts of the Vyakarana Mahabhasya, Alberuni (11th Cent.A.D.), a contemporary of Mahamuda
Yogasutra and Charaka Samhita9. Though it would be Gajanavi and one of the poets of his court consider
interesting to make a comparative study of these three Agnivesha and Charaka as a single authority in his
texts, it is difficult to prove these texts as works of a writing, but this view is not acceptable because in each
single author (Patanjali) because of heavier points and every colophon of the chapters of Charaka-Samhita
against it10. Patanjali name is not mentioned in whole (Agnivesha krite Tantre Charaka pratisanskrite), reveals
Charaka-Samhita anywhere. There is no similarity in the clearly that Agnivesha was the composer of original text
pattern of mentioning the subject matter and different and Charaka was the redactor of the same text and
places mentioned in Mahabhashya are absent in Charaka- separate personality20. After discussing all the views, it is
Samhita. The reason behind bringing these three texts clear that it is quite difficult to introduce the Charaka
together may be the similar role in the purification of exactly, yet on the basis of the opinion of most of the

International Journal of Research in Ayurveda & Pharmacy, 2(4), 2011 1011-1015

 Paliwal Murlidhar et al / IJRAP 2011, 2 (4) 1011-1015
scholars, it can be assumed that he may be one of the Samhita took its shape when Buddhism was developing,
followers of the branch of Krishna Yajurveda. Brahmanism was having upper hand. The religious
TIME PERIOD OF CHARAKA literature was being given concrete shape in the form of
External evidences Puranas and Sutras and religious sacrifices were
Vagbhata (6th century A.D.) has explicitly quoted commonly performed. Such condition is met with during
Charaka21. Yagyavalkya Smriti (3rd Cent. A.D.) has the period of Maurya-Sungas (3-2nd Cent. B.C.).The
taken many things from the Charaka-Samhita such as the description of hospital in Charaka-Samhita also confirms
concept of Shaddhatvatmaka Purusha, the signs of this view because number of dispensaries and hospitals
Paramatman, monthly development of foetus, six layers were established during the tenure of King Ashoka.
of skin, 360 bones, five Gyanendriyas, five Shakas are mentioned by Patanjali and Vagbhata but not
Karmendriyas, ubhayatmaka Manas etc22. Navanitaka by Charaka, which shows that he was prior to Patanjali
(2nd Cent.A.D.) has quoted many formulae from and Vagbhata. Thus on the basis of all the evidences, the
Charaka-Samhita though mentioning the name of time period of Charaka may be decided as 3rd or earlier
Agnivesha and not of Charaka. Ashvaghosha, the 2nd cent.B.C. at the juncture of Maurya-Shunga periods24.
contemporary of Kanishka (1st Cent. A.D.) has also PLACE OF CHARAKA
borrowed many things from Charaka Samhita though he Charaka has nowhere mentioned his birth place or place
has mentioned Atreya and not Charaka. The Charaka- of origin. There is mention of mainly north-west regions
Samhita was translated into Pahlavi language in the early of India in Charaka-Samhita, such as- Himalaya25,
centuries of the Christian era, hence the original text Panchala Kshetra26, Kailasha27, and Panchanadapura28
must be quite earlier. Milindpanha (2nd Cent.B.C.) has etc. On the basis of this fact some of the scholars assume
many things similar to those in the Charaka-Samhita. For that he may be from north-west region of the India.
instance, the vedana which has got important place in Because there is no reference of birth place in whole text,
Charaka Samhita has been described in detail in this text. so every Historian is silent about this fact. Some believe
The perception of rasa in contact with gustatory sense him to have been born at Benares 320 years B.C. He was
organ has been mentioned as the method suggested by the greatest physician of his day, and his Charaka
Charaka. All this indicates antecedence of Charaka. Samhita is still held to be a standard work on Medicine29.
Although Panini (7th Cent. B.C.) mentioned Charaka but CONTRIBUTION OF CHARAKA
it is in the sense of one of the Yajurvedic tradition and It is very interesting to discuss that no other Samhita is
not as the author of Charaka Samhita. Hence Charaka renamed after redaction except Charaka Samhita. Again
may be placed after Panini (7th Cent. B.C.) and before it is specific to comment upon that after the redaction
Milindpanha (2nd Cent.B.C.) e.g. about 3rd-2nd Cent. done by Dridhabala, nomenclature was not changed. It
B.C.23. shows that Charaka not only retouch or redact but
INTERNAL EVIDENCES thoroughly revised the Agnivesha Tantra, elaborated
Philosophical background- Philosophical material according to need on the basis of prevailing authentic
available in Charaka-Samhita indicates it’s existence knowledge and gave it new shape and wrote his own
before 2nd Cent.A.D. Samkhya philosophy mentioned in treatise. Contribution of Charaka can be decided on the
Charaka Samhita is the earlier than Samkhya-karika (2nd basis of comparison with Bhela Samhita as Bhela was
Cent.A.D). Names of three types of Anumana are not one of the colleagues of Agnivesha and composed
mentioned in Charaka Samhita which are found in treatises on the basis of their teacher’s perceptions. So it
Nyayasutra (2nd Cent.A.D) can be supposed that Agnivesha Tantra may be more or
Religious condition- There is number of references of less similar to Bhela-Samhita in size and contents. All
Puranas which shows their dominance at that time. The the additions and improvements made particularly
Pauranika legend with regard to the origin of certain logical, development of basic concepts and philosophical
diseases like- Jwara, Rajayakshma etc. confirm this discourses in the light of Buddhism etc. may go to
situation. Similarly sadvrittas mentioned in Charaka- Charaka’s credit. The description of hospital also seems
Samhita are based on Dharmasutras. to be from him. The detailed classifications of drugs and
Political condition-At many places king, Ishvara and pharmacological concepts also owe to him. Such
Mahajana (rajamatramanyam va) are mentioned. It is descriptions are lacking in Bhela Samhita30. Dr.
also mentioned in Charaka Samhita that quackery Mahamahopadhyaya Satish ChandraVaidyabhushana in
becomes prevalent due to slackness of government and his history of Indian logic supposes without adducing
epidemics spreads due to negligence of the state. This any reason that the Charaka-Samhita gives a summary of
shows the weak administration of the era. Charaka the principal doctrines of Anvikshiki possibly as

International Journal of Research in Ayurveda & Pharmacy, 2(4), 2011 1011-1015

 Paliwal Murlidhar et al / IJRAP 2011, 2 (4) 1011-1015
propounded by Medhatithi Gautam. He further says that REFERENCES
the doctrines of Anvikshiki evidently did not constitute a 1. Agnivesha. Dirghanjivitiyamadhyayam. In, Yadavaji Trikamji
Acharya (Charaka-Samhita of Agnivesha revised by Charaka and
part of the original Ayurveda of Punarvasu Atreya, and Dridhabala with Ayurveda-Dipika commentary of Chakrapanidatta)
that these doctrines seems to have been incorporated into Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
Charaka-Samhita by it’s redactor Charaka in whose time 8.
they were widely known and studied31. On the basis of 2. Agnivesha. Uttarabastisiddhim Adhyayam. In, Yadavaji Trikamji
this statement it seems that Panchavayava, Vadamargas Acharya (Charaka-Samhita of Agnivesha revised by Charaka and
Dridhabala with Ayurveda dipika commentary of Chakrapanidatta)
and Sambhasha Vidhi etc are included by Charaka. Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
Swabhavoparamavada may be added by Charaka as 735.
Boddha dharma came into existence after Agnivesha and 3. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
before Charaka. Description of hospital mentioned in Medicine in India (from antiquity to 1000 A.D.), Indian national
15th chapter of Sutrasthana of Charaka Samhita may be science academy, New Delhi, India, First print: 1992; 180.
4. Agnivesha. Uttarabastisiddhim Adhyayam. In, Yadavaji Trikamji
the idea of Charaka because such types of hospitals were Acharya (Charaka-Samhita of Agnivesha revised by Charaka and
being established at that time by Maurya emperor. Dridhabala with Ayurveda dipika commentary of Chakrapanidatta)
Ayurvedavatarana or transmission of Ayurveda Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
mentioned in 1st chapter of Charaka Samhita Sutrasthana 735.
may be added by Charaka. Ashtanga division of 5. Bhagvat Singh jee H.H. Ancient writers on Hindu Medicine. In,
A Short History of Aryan Medical Science (With ten plates).
Ayurveda mentioned in 30th chapter of Sutrasthana of Krishnadas Academy, Varanasi, India, Reprint: 1999; 32.
Charaka Samhita also seems added by Charaka on the 6.Bhavamishra. Ayurveda Pravaktri Pradurbhava Prakaranam. In,
basis of available edition of Sushruta with minor changes shree Brahmashankar jee Mishra (Bhavaprakasha along with
in the names. In other Samhitas, Ashtanga division of Bhavaprakasha-Nighantu and savivarana ‘Vidyotini’Hindi Vyakhya
Ayurveda is at the very beginning. Varna Vyavastha and and annexure), Chaukhambha Sanskrit Bhavan, Varanasi, India,
2007; 7.
Ashrama vyavastha is developed during the period of 7. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
Purana and Smriti granthas. Charaka stands near that medicine in India (from antiquity to 1000 A.D.), Indian national
period so may be Charaka included this Varna and science academy, New Delhi, India, First print: 1992; 181.
Ashrama Vyavastha in the Charaka-Samhita. 8. Agnivesha. Dirghanjivitiyamadhyayam. In, Yadavaji Trikamji
CONCLUSION Acharya (Charaka-Samhita of Agnivesha revised by Charaka and
Dridhabala with Ayurveda dipika commentary of Chakrapanidatta)
After the historical study of Charaka, it is quite clear that Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
this great personality in the field of Hindu medicine has 1.
not given his introduction anywhere which shows that he 9. Gaur Banwari Lal Vaidya. Samhitakara Acharya, In,
was fully concentrate on work and not worried for the Ayurvedetihasa Parichaya by Vaidya Banwari Lal Gaur, publication
name and fame. According to the view of most of the scheme Jaipur, 57, Mishra Rajaji ka Rasta, Jaipur, first edition-1982;
35.
scholars, he may be one of the followers of the branch of 10. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
Krishna Yajurveda who exists in between the period of Medicine in India (from antiquity to 1000 A.D.), Indian national
3rd-2nd Cent.B.C. Probably he was from north-west science academy, New Delhi, India, First print: 1992; 181.
region of the country. The great contribution in the field 11. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
of Ayurvedic medicine in the form of Charaka Samhita Medicine in India (from antiquity to 1000 A.D.), Indian national
science academy, New Delhi, India, First print: 1992; 181.
introduces his greatness. He has contributed a lot in the 12. Agnivesha. Sampadakiya. In, Pt. Kashinath Pandeya and Dr.
area of medicine specially the fundamental doctrines and Gorakhnath Chaturvedi (Charaka-Samhita of Agnivesha revised by
unique approaches of treatment which differ him from Charaka and Dridhabala with ‘Vidyotini’ Hindi Vyakhya)
other authorities of the same field and perhaps it is the Chaukhambha Bharati Academy, Varanasi, India, reprint-2009; 41.
cause why Charaka Samhita is considered as the best 13. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
Medicine in India (from antiquity to 1000 A.D.), Indian national
book for medicine. Even after the period of almost 3000 science academy, New Delhi, India, First print: 1992; 180.
years, it’s utility is accepted more than the past years. 14. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
Many scientists are working on it’s fundamentals and Medicine in India (from antiquity to 1000 A.D.), Indian national
getting the results as mentioned. So it is the favorite book science academy, New Delhi, India, First print: 1992; 180.
of the Vaidyas. All this credit goes to Agnivesha, 15. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
Medicine in India (from antiquity to 1000 A.D.), Indian national
Charaka and Dridhabala but especially to Charaka as he science academy, New Delhi, India, First print: 1992; 181.
elaborated and renewed the text and gave the shape of 16. Julius Jolly. Sources, In, Indian Medicine of Julius Jolly
Samhita which is more palatable. No doubt he is the translated from German and supplemented with notes by
great legendary and visionary in the field of Ayurveda C.G.Kashikar,Munshiram Manoharlal Publishers Pvt.Ltd.,New
Delhi,India,Third edition:1994;14.

International Journal of Research in Ayurveda & Pharmacy, 2(4), 2011 1011-1015

 Paliwal Murlidhar et al / IJRAP 2011, 2 (4) 1011-1015
17. Agnivesha. Sampadakiya.In, Pt. Kashinath Pandeya and Dr. Dridhabala with Ayurveda dipika commentary of Chakrapanidatta)
Gorakhnath Chaturvedi (Charaka-Samhita of Agnivesha revised by Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
Charaka and Dridhabala with ‘Vidyotini’ Hindi Vyakhya) 5; II. Agnivesha, Atisarchikitsitam, in, Yadavji Trikamji Acharya
Chaukhambha Bharati Academy, Varanasi, India, reprint-2009; 35, (Charaka-Samhita of Agnivesha revised by Charaka and Dridhabala
39. with Ayurveda dipika commentary of Chakrapanidatta)
18.Mahakavi Shree Harsh. Chaturth Sarga. In, Dr. Devarshi Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
Sanadhya Shastri (Naishadhiya Charitam, Mallikanath krita ‘Jivatu’ 547.
Teeka evam sanvaya Tippan’Chandrika’ Hindi Vyakhya), 26. Agnivesha. Janapadoddhvansaniyam Adhyayam. In, Yadavaji
Krishnadas Academy, Varanasi, India, First edition-1984, 97. Trikamji Acharya (Charaka-Samhita of Agnivesha revised by
19. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of Charaka and Dridhabala with Ayurveda-Dipika commentary of
Medicine in India (from antiquity to 1000 A.D.), Indian national Chakrapanidatta) Chaukhambha Krishnadas Academy, Varanasi,
science academy, New Delhi, India, First print: 1992; 180. India, reprint-2006; 240.
20. Vriddhajivaka. Hindi translation of the Introduction of 27. Agnivesha. Udarachikitsitam. In, Yadavaji Trikamji Acharya
Kashyapa-Samhita.In, Ayurvedalankar Shree Satyapal (Charaka-Samhita of Agnivesha revised by Charaka and Dridhabala
Bhishagacharya (Kashyapa-Samhita of Vriddhajivaka, revised by with Ayurveda- Dipika commentary of Chakrapanidatta)
Vatsya,The Sanskrit introduction by Nepal Rajguru Pt. Hemaraj Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
Sharma with Vidyotini Hindi commentary and Hindi translation of 491; II. Agnivesha, Visarpachikitsitam, in, Yadavji Trikamji
Sanskrit Introduction by Ayurvedalankar Shree Satyapal Acharya (Charaka-Samhita of Agnivesha revised by Charaka and
Bhishagacharya),Chaukhambha Sanskrit Dridhabala with Ayurveda- Dipika commentary of Chakrapanidatta)
Sansthan,Varanasi,India,Vikram Samvat-2039 ;49. Chaukhambha Krishnadas Academy, Varanasi, India, reprint-2006;
21. Vagbhata. Vajikaranam Namadhyayam. In, Ashtavaidyan 559.
Vaidyamadhom Cheriya Narayan Namboodiri Math (Ashtanga 28. Agnivesha. Uttarabastisiddhim Adhyayam. In, Yadavaji
Hridaya Samhita with ‘Shashilekha’ commentary of Indu), Trikamji Acharya (Charaka-Samhita of Agnivesha revised by
Chaukhambha Krishnadas Academy, Varanasi, India, first edition- Charaka and Dridhabala with Ayurveda dipika commentary of
2007; 631. Chakrapanidatta) Chaukhambha Krishnadas Academy, Varanasi,
22. Yagyavalkya. Prayashchittadhyaya. In, Dr. Umeshachandra India, reprint-2006; 735.
Pandeya (Yagyavalkya-Smriti of Yogishwara Yagyavalkya with the 29. Bhagvat Singh jee H.H. Ancient writers on Hindu Medicine. In,
‘Mitakshara’ commentary of Vigyaneshwara and ‘Prakasha’ Hindi A Short History of Aryan Medical Science (With ten plates) by
commentary by Dr. Umeshachandra Pandeya), Chaukhambha H.H.Bhagvat Singh jee, Krishnadas Academy, Varanasi, India,
Sanskrit Sansthan,Varanasi,India, Reprint,2008; 451-458. Reprint: 1999; 33.
23 Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of 30. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of
Medicine in India (from antiquity to 1000 A.D.), Indian national Medicine in India (from antiquity to 1000 A.D.), Indian national
science academy, New Delhi, India, First print: 1992; 184-185. science academy, New Delhi, India, First print: 1992; 186.
24. Sharma P.V. Article on Charaka. In, P.V.Sharma’s History of 31. Dasgupta Surendranath. Speculations in medical schools. In, A
Medicine in India (from antiquity to 1000 A.D.), Indian national History of Indian Philosophy by Surendranath Dasgupta volume-II,
science academy, New Delhi, India, First print: 1992; 185. The Syndics of the Cambridge University Press, London Office-
25. Agnivesha. Dirghanjivitiyamadhyayam. In, Yadavaji Trikamji Bentley House N.W.1, 1952; 392-393 .
Acharya (Charaka-Samhita of Agnivesha revised by Charaka and

International Journal of Research in Ayurveda & Pharmacy, 2(4), 2011 1011-1015