Bhootavidya or Grahachikitsa (भूतविद्या ग्रहचिकित्सा वा)

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Bhootavidya or Grahachikitsa is one of the 8 branches of 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.

Derivation, Definition and Synonyms of Bhutavidya.

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.

Bhutavidya is also known as grhaachikitsa since the words graha and bhuta are used synonymously at most of the places.

Amanushopasrga Amanusha- non-human, upasarga-infliction

Bhutavidya through ages

Vaidic period

Pauranika period

Bhutavidya in different compendium and treaties of Ayurveda

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.

Understanding of the Bhuta ,Graha and Manas

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.

रक्षोगणादि अथवा भूतसंघाः ॥ Rakshoganadi (Evil spirits) or Bhutasangha (other creatures)

A human being is believed to develop a disease by exogenous factors that include evil spirits and other (living) creatures etc. Such evil spirits or celestial beings are known as Bhutas (भूताः) in Ayurveda treatises. Clinical features of many such afflictions have been discussed in detail by Charaka in relevant chapters of the treatise. There are multiple shades of meanings to the terms Bhuta (भूताः) and Rakshogana (रक्षोगणाः). They have been described below.

रक्षोगणादि ॥ Rakshoganadi (Evil spirits)

The term Raksha (रक्षः) is explained by the commentator Chakrapani (चक्रपाणी) as Rakshasadi (राक्षसादि) . While explaining the management of Unmada (उन्माद। Psychosis) Charaka has mentioned this term ‘Raksha’ again. 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 Deva (देवः), pishach (पिशाचः), Gandharva (गंधर्वः) etc. 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. The clinical features described by Sushruta for such afflictions also are chiefly psychosomatic.

भूतसंघाः ॥ Bhutasangha (other creatures)

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.

Table 2: Various meanings of the term Bhuta in Charaka Samhita

Sr No	Meaning of the term Bhuta	Reference
1	Living beings	Chakrapani commentary on Charaka Samhita Sharirasthanam Adhyaya 1 Sutram 51
2	Living beings	Chakrapani commentary on Charaka Samhita Sharirasthanam Adhyaya 1 Sutram 63
3	Living beings like Evil spirits	Chakrapani commentary on Charaka Samhita Sutrasthanam Adhyaya 11 Sutram 37
4	Poisonous insects/worms and evil spirits	Chakrapani commentary on Charaka Samhita Sharirasthanam Adhyaya 1 Sutram 121

Types of treatment.

Position of Bhutavidya in different types of treatment.

Different types and nature of Graha

िु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)

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.

Graha Pratishedhatmaka Upaya

Upasarga Pratishedhatmaka.

Chikitshopaya.(treatmental methods)

Physiopathology of Bhuta ,their Upsarga ,Partishedh and Management

Physiopathology of Manas –

a. Pragyostambh b. Physiopathology of Dhee, Dhriti and Smriti c. The Eshana induced vikar and their pratishedh. d. Kamaj manovikar and their management.

Balgraha

Concept of Balagraha.

Graha rogas are the special topic which constitutes major part of Kaumarbhritya. In the mean time, it is also the most neglected portion, may be due to excess mythological descriptions, difficulties in its clinical understanding, diagnosis and treatment . This universe is combination of visible and invisible entities. Population of invisible entities is more than visible entities. So we are surrounded by invisible microorganisms, around us. Most of the organisms are nature friendly and doesn’t cause disease. Fungus, Bacteria’s and virus play a significant role in decaying unwanted materials to maintain homeostasis of the environment. Moving around and a continuous effort to invade the human and animal body is a basic tendency of microorganism or Grahas. But intact immune system supported by hygienic lifestyle, food, habits prevents their entry and protects human body

In Charaka Samhita there is no explanation regarding the balgraha is found. Of course the word explained in relation to Unmada and Apasmaram as Gandharv Raksha sangrah, where personality changes and behavioral changes are more marked are explained and dealt with psychological disturbances rather than physical changes [3]. The attack of the Grahas episodic and person showing deviation from the abnormal behaviour and personality changes are highlighted that it has been considered as the main cause for such a Grahavesh by Charaka. These Grahas are completely different from Balagrahs explained in Kaumarbhrirtya. Kashyapa samhita gives more importance to Graharoga.

Physiopathology of Balagraha

Pratishedharmak upaya treatment and management