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Bhootavidya or Grahachikitsa (भूतविद्या ग्रहचिकित्सा वा) (view source)

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Bhootavidya or Grahachikitsa is one of the 8 branches of [[Ayurveda (आयुर्वेदः)|Ashtanga Ayurveda]]. Bhootas or Grahas are considered as some supernatural powers or celestial beings which have potential to inflict person's mind and affect his health, temperament, attitude, behavior and the complete life. The management of such illnesses is entirely different and involves use of modalities of treatment that are beyond the physical or physicopharmaceutical methods.  
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Bhootavidya (भूतविद्या) or Grahachikitsa (ग्रहचिकित्सा) is one of the 8 branches of [[Ayurveda (आयुर्वेदः)|Ashtanga Ayurveda (अष्टाङ्ग आयुर्वेदः)]]. Bhootas (भूताः) or Grahas (ग्रहाः) are considered as some supernatural powers or celestial beings which have potential to inflict person's mind and affect his health, temperament, attitude, behavior and the complete life. The management of such afflictions or illnesses is entirely different and involves use of modalities of treatment that are beyond the physical or physicopharmaceutical dimensions.  
    
== Derivation, Definition and Synonyms of Bhutavidya. ==
 
== Derivation, Definition and Synonyms of Bhutavidya. ==
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This is the branch of ''Ayurveda'' dealing with Psychiatric conditions and their treatment aspects. The different descriptions under this section are mainly characterized by gross behavioral abnormalities that are categorized and named according to the similarity of expression of their behavioural breakdown to those of the ‘''Bhootas''’ or living beings of mythological origin viz., ''Asura, Rakshasa, Pitru, Pisacha,'' etc. These terms have been misconstrued widely and give Ayurvedic Psychiatry a superstitious outlook. Here the word ‘Bhoota’ is used not in the concept of spirits or demonic possession or the microbes causing infections, but in the concept of ‘living beings’ that are clearly explained by ''Acharya Vagbhata'' 7 i.e., the similarities shown in appearance, behaviour, speech, posture, gait and other psychomotor activities to the characteristics of the respective ''Bhootas'' is the basis behind the concept of ''Bhootonmada''.
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Grahachikitsa is that branch of Ayurveda which provides knowledge of methods to diagnose and manage certain illnesses that are specifically affecting person's mind. Therefore Grahachikitsa is also popularly known as the branch of Ayurveda that deals with Psychiatry. Various synonyms are as follows
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Bhutavidya is also known as grhaachikitsa since the words graha and bhuta are used synonymously at most of the places.
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* Bhootavidya (भूतविद्या)= Bhoota (भूताः)=celestial beings/living beings + Vidya (विद्या)= knowledge
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* Grahachikitsa (ग्रहचिकित्सा)= Graha (ग्रहाः)=celestial beings + chikitsa (चिकित्सा)=treament
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Amanushopasrga Amanusha- non-human, upasarga-infliction
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* Amanushopasarga (अमानुषोपसर्गः)= Amanusha (अमानुष)=non-human + upasarga (उपसर्गः)=affliction
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* Balagraha (बालग्रहाः) = Bala (बालाः) + graha (ग्रहाः)
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== Bhutavidya through ages ==
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Vaidic period
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Pauranika period
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== Bhutavidya in different compendium and treaties of Ayurveda ==
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Harita" was a sage of great antiquity, and he was contemporary of "Agnivesha." "Harita" has composed a treatise named "Harita samhita" based on the teachings of his preceptor "Punarvasu Atreya." "Bhoota vidya" (demonology/psychiatry) is explained in 55 th chapter of the third sthana (section) of "Harita samhita." The etiology, number of graha's (demons), their description, and treatment aspects are explained differently in "Harita samhita" from other texts. Previous works have demonstrated that various bhutonmadas or grahonmadas have shown similarity with different psychiatric or neuropsychiatric conditions. The present article explores different "bhutonmada's"/"grahonmada's" (disease caused by the possession of demons) explained in "Harita samhita" along with their clinical significance in the present day Ayurvedic psychiatry practice. Bhutonmada/grahonmada is a psychiatric condition characterized by abnormal behavior in terms of exhibition of strength, energy, valour and enthusiasm, defects in perception, retention and memory, abnormality of speech, and abnormality in perceiving self and environment. Ten grahas (aindra, agneya, yama, nairruta, varuna, maaruta/vaayu, kubera/yaksha, sira, grahaka and pishacha) and clinical features due to their affliction are described in "Harita samhita." Grahonmadas explained in Harita samhita have shown similarity with various psychiatric and/or neuropsychiatric conditions. <ref>Gupta K, Mamidi P. Bhutonmada's of harita samhita: An explorative study. Int J Yoga - Philosop Psychol Parapsychol 2020;8:3-12.</ref>
      
== Common understanding of Bhutavidya in public ==
 
== Common understanding of Bhutavidya in public ==
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The different descriptions under Bhootavidya section are mainly characterized by gross behavioral abnormalities that are categorized and named according to the similarity of expression of their behavioral breakdown to those of the ‘Bhootas’ or living beings of mythological origin viz., [[Asuras (असुराः)|Asura]] (असुराः), Rakshasa (राक्षसाः), Pitru (पितरः), Pisacha (पिशाचाः), etc. These terms have been misconstrued widely and give Ayurvedic Psychiatry a superstitious outlook. Here the word ‘Bhoota’ is used not in the concept of spirits or demonic possession or the microbes causing infections, but in the concept of ‘living beings’ that are clearly explained by Acharya Vagbhata  i.e., the similarities shown in appearance, behaviour, speech, posture, gait and other psychomotor activities to the characteristics of the respective Bhootas is the basis behind the concept of Bhootonmada (भूतोन्मादः).
    
== The conclusive concept of Bhutavidya in Ayurveda ==
 
== The conclusive concept of Bhutavidya in Ayurveda ==
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Mention of these seemingly mythological characters with regards mind or [[manas (मनः)]] can also be found at one more point where various types of manasa prakrtis (मानसप्रकृतिः) or guna prakrtis (गुणप्रकृतिः) in relation to [[Sattva (सत्त्वम्)|Sattva (सत्वम)]], [[rajas (रजः)]] and [[tamas (तमः)]] are described. Guna prakrti is the type of Prakrti which is related to one's psychological status, emotions and instincts. It can be called as mind-type of an individual. On the basis of dominance of Sattva, rajas or tamas in manas of purusha, the person's Guna prakrti is considered as either Sattvik, rajas or tamas. Each of the guna prakrti has been further subdivided into different types based on specific characteristics. These subtypes are named after the deities, celestial or noncelestial beings which have similar personality like that particular subtype. e.g. Gandharva kaya (गांधर्वकाय) is a type of sattva dominant guna prakrti which is named after gandharvas (गंधर्वाः). Gandharvas are semi-celestial beings  having interest in various forms of art like music, dance, grooming etc. Thus it can be said that differences in one's behavior, attitude, temperament, likings is related to one's mind and change in these parameters suggests affliction of mind by some living being having those characteristics of behaviour.
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== Understanding of the Bhuta ,Graha and Manas ==
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== Understanding of the Bhuta ,Graha ==
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Bhutas or grahas are also knows as Rakshoganas. These terms have been explained at various instances in Ayurveda literature in reference with various health afflictions caused by them.   
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Bhutas or grahas are also knows as Rakshoganas (रक्षोगणाः). These terms have been explained at various instances in Ayurveda literature in reference with various health afflictions caused by them.   
    
===रक्षोगणादि अथवा भूतसंघाः ॥ Rakshoganadi (Evil spirits) or Bhutasangha (other creatures)===
 
===रक्षोगणादि अथवा भूतसंघाः ॥ Rakshoganadi (Evil spirits) or Bhutasangha (other creatures)===
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The term Raksha (रक्षः) is explained by the commentator Chakrapani (चक्रपाणी) as Rakshasadi (राक्षसादि) <ref>Commentary by Chakrapani on Charaka samhita (Vimanasthanam adhyaya 3 Sutram 22)</ref>. While explaining the management of Unmada (उन्माद। Psychosis) Charaka has mentioned this term ‘Raksha’ again.<ref>Chakrapani Commentary of Charaka Samhita (Chikitsasthanam Adhyaya 9 Sutram 16)</ref> Commentary by Chakrapani on this term indicates that, the term ‘Raksha’ encompasses Rakshas (राक्षसाः) and Brahma rakshasas (ब्रह्मराक्षसाः). The term ‘Gana’ (गणः) indicates group. Therefore, one can include various invisible evil spirits mentioned as disease-causing entities under this group. This group therefore would include [https://dharmawiki.org/index.php/Deva_(%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%83) Deva] (देवः), pishach (पिशाचः), Gandharva (गंधर्वः) etc.<ref>Charaka Samhita (Chikitsathanam Adhyayam 9)</ref> Charaka has described distinct clinical features of the diseases caused due to affliction by such spirits. It is clear from the literature that, affliction by Rakshogana (रक्षोगणाः) etc cause diseases that predominantly include psychological and behavioural abnormalities. Sushruta has also mentioned various evil spirits and included all of them under ‘Devagana’ (देवगणः). The similar explanation for these terms can be found in Sushruta and Dalhana’s commentary on it.<ref>Dalhana's commentary on Sushruta Samhita (Sutrasthanam Adhyaya 1 Sutra 12)</ref> <ref>Dalhana's commentary on Sushruta Samhita (Uttaratantram Adhyaya 6 Sutram 19)</ref> <ref>Dalhana's commentary on Sushruta Samhita (Uttaratantram Adhyaya 60 Sutram 7)</ref> The clinical features described by Sushruta for such afflictions also are chiefly psychosomatic.<ref>Sushruta Samhita (Uttaratantram Adhyaya 60 Sutram 14)</ref>  
 
The term Raksha (रक्षः) is explained by the commentator Chakrapani (चक्रपाणी) as Rakshasadi (राक्षसादि) <ref>Commentary by Chakrapani on Charaka samhita (Vimanasthanam adhyaya 3 Sutram 22)</ref>. While explaining the management of Unmada (उन्माद। Psychosis) Charaka has mentioned this term ‘Raksha’ again.<ref>Chakrapani Commentary of Charaka Samhita (Chikitsasthanam Adhyaya 9 Sutram 16)</ref> Commentary by Chakrapani on this term indicates that, the term ‘Raksha’ encompasses Rakshas (राक्षसाः) and Brahma rakshasas (ब्रह्मराक्षसाः). The term ‘Gana’ (गणः) indicates group. Therefore, one can include various invisible evil spirits mentioned as disease-causing entities under this group. This group therefore would include [https://dharmawiki.org/index.php/Deva_(%E0%A4%A6%E0%A5%87%E0%A4%B5%E0%A4%83) Deva] (देवः), pishach (पिशाचः), Gandharva (गंधर्वः) etc.<ref>Charaka Samhita (Chikitsathanam Adhyayam 9)</ref> Charaka has described distinct clinical features of the diseases caused due to affliction by such spirits. It is clear from the literature that, affliction by Rakshogana (रक्षोगणाः) etc cause diseases that predominantly include psychological and behavioural abnormalities. Sushruta has also mentioned various evil spirits and included all of them under ‘Devagana’ (देवगणः). The similar explanation for these terms can be found in Sushruta and Dalhana’s commentary on it.<ref>Dalhana's commentary on Sushruta Samhita (Sutrasthanam Adhyaya 1 Sutra 12)</ref> <ref>Dalhana's commentary on Sushruta Samhita (Uttaratantram Adhyaya 6 Sutram 19)</ref> <ref>Dalhana's commentary on Sushruta Samhita (Uttaratantram Adhyaya 60 Sutram 7)</ref> The clinical features described by Sushruta for such afflictions also are chiefly psychosomatic.<ref>Sushruta Samhita (Uttaratantram Adhyaya 60 Sutram 14)</ref>  
 
====भूतसंघाः ॥ Bhutasangha (other creatures)====
 
====भूतसंघाः ॥ Bhutasangha (other creatures)====
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The term Bhuta has been used at multiple places in varied context by Acharya Charaka. Various meanings of the term ‘Bhuta’ in Charaka have been explained in the Table 2.
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The term Bhuta has been used at multiple places in varied context by Acharya Charaka in Charaka Samhita. Various meanings of the term ‘Bhuta’ in Charaka have been explained in the Table 2.
 
{| class="wikitable"
 
{| class="wikitable"
 
|+Table 2: Various meanings of the term Bhuta in Charaka Samhita
 
|+Table 2: Various meanings of the term Bhuta in Charaka Samhita
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|Chakrapani commentary on Charaka Samhita Sharirasthanam Adhyaya 1 Sutram 121
 
|Chakrapani commentary on Charaka Samhita Sharirasthanam Adhyaya 1 Sutram 121
 
|}
 
|}
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== Origin of Bhutas or grahas ==
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Ashtanga samgraha treatise provides a reference for understanding the origin of bhutas. While explaining various types of balagrahas (grahas affecting children specifically) Acharya vagbhata says that, <blockquote>पुरा गुहस्य रक्षार्थं निर्मिताः शूलपाणिना| (Asht. Samg. 3.2)<ref>Ashtanga Samgraha ([http://vedotpatti.in/samhita/Vag/esangraha/?mod=read&h=shUlapANinA Uttarasthanam Adhyaya 3 Sutra 2])</ref>
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Meaning: Lord Shiva created grahas for protecting children / son of shiva.
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एते गुहस्य रक्षार्थं कृत्तिकोमाग्निशूलिभिः |
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सृष्टाः शरवणस्थस्य रक्षितस्यात्मतेजसा ||४|| (Sush. Uttar 37.4)<ref>Sushruta Samhita (Uttaratantra Adhyaya 37 Sutra 4)</ref>
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Commentary by Dalhana: शरवणस्थस्य आत्मतेजसा रक्षितस्यापि रक्षार्थं कृत्तिकादिभिरेते स्कन्दादयो ग्रहाः सृष्टा नियोजिता इत्यर्थः; गुहस्य कार्तिकेयस्य, आत्मतेजसा स्वशक्त्या| ननु स्वभावरक्षितस्य गुहस्य रक्षकैः किं? उच्यते- यथा स्वशक्त्या अनभिभवनीयस्यापि इन्द्रस्य अन्ये देवा रक्षकाः, प्रभुधर्मत्वात्; तद्वद्गुहस्यापि अन्ये ग्रहा रक्षकाः, प्रभुधर्मत्वात्||४||</blockquote>
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== Bhutavidya through ages ==
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Vaidic period
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Pauranika period
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== Bhutavidya in different compendium and treaties of Ayurveda ==
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Bhutavidya has been discussed in almost all the treatises on Ayurveda. Charaka Samhita described Unmada [[Roga (रोगः)|roga (diseases)]]. Unmada is known as a psychosamatic illness. A type of unmada is known to be caused by mental affliction by celestial beings like grahas and such type is known as Agantuja unmada or bhutonmada. Various types of bhutas or grahas have been taken into consideration here by Charaka. Acharya Sushruta in Sushruta Samhita uttaratantra dedicated one complete adhyaya named 'Amanushopasarga pratishedha' (management of non-human afflictions). Acharya Vagbhata in Ashtanga Hrdayam dedicates 2 different adhyayas named 'Bhutavijnaneeya' and 'Bhutapratishedha' for Grahachikitsa. Apart from these 3 main treatises, a text called as HArita samhita named after its author Harita offers lot of discussion on Graha or bhutavidya.
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'''Harita samhita for Bhutavidya'''
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"Harita" (हारितः) was a sage of great antiquity, and he was contemporary of "Agnivesha" (अग्निवेशः), the author fo Charaka Samhita (चरक संहिता). "Harita" has composed a treatise named "Harita samhita" based on the teachings of his preceptor "Punarvasu Atreya." (पुनर्वसु आत्रेयः) "Bhoota vidya" (demonology/psychiatry) is explained in 55 th chapter of the third sthana (स्थानम section) of "Harita samhita." The etiology, number of graha's (demons), their description, and treatment aspects are explained differently in "Harita samhita" from other texts. Previous works have demonstrated that various bhutonmadas or grahonmadas have shown similarity with different psychiatric or neuropsychiatric conditions. The present article explores different "bhutonmada's" (भूतोन्मादः)/"grahonmada's"(ग्रहोन्मादः) (disease caused by the possession of demons) explained in "Harita samhita" along with their clinical significance in the present day Ayurvedic psychiatry practice. Bhutonmada/grahonmada is a psychiatric condition characterized by abnormal behavior in terms of exhibition of strength, energy, valour and enthusiasm, defects in perception, retention and memory, abnormality of speech, and abnormality in perceiving self and environment. Ten grahas (aindra ऐन्द्रः, agneya आग्नेयः, yama यमः, nairruta नैरुतः, varuna वरुणः, maaruta/vaayu मारुतः /वायुः, kubera/yaksha कुबेरः/यक्षः, sira सिरा, grahaka ग्रहकः and pishacha पिशाचः) and clinical features due to their affliction are described in "Harita samhita." Grahonmadas explained in Harita samhita have shown similarity with various psychiatric and/or neuropsychiatric conditions. <ref>Gupta K, Mamidi P. Bhutonmada's of harita samhita: An explorative study. Int J Yoga - Philosop Psychol Parapsychol 2020;8:3-12.</ref>
    
== The similarities and dissimilarities of Bhutvidya with different contemporary sciences like Manas-Roga ,Graha-Chikitsa and bacteriology etc. ==
 
== The similarities and dissimilarities of Bhutvidya with different contemporary sciences like Manas-Roga ,Graha-Chikitsa and bacteriology etc. ==
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Position of Bhutavidya in different types of treatment.
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Position of Bhutavidya in different types of treatment..
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== Different types and nature of Graha ==
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िुरा गुहस्य रक्षार्ार््पनपर्ाता िूलिापिना ॰ अ.स Produced from Shiva and Parvati; Purpose is to protect their son; Grahas are produced for protective purpose. [12, 13] (Micro organism serves the function of Raksha to the body due to lifelong immunity acquired after infection)
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आपविन्तश्च लक्ष्यन्तेके वलर््िास्त्रचक्षुषा A.S. एश्वयास्र्ास्तेन िक्या पविन्तो देहर््द्रष्टुर््र्ानुषैपवाश्वरुिा॰ आप्तर््वाक्यर््तत्सर्ीक्ष्यापिधास्येपलिंगापन एषार््यापन देहेिवन्तन्तॱ S. U. Suksma sharer; Microscopic in nature; Attain different shapes; Seen only by divine eyes.  
      
== Concept and physiopathology of Upasarga ==
 
== Concept and physiopathology of Upasarga ==
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