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Review Article
A REVIEW ON CLINICAL APPLICATION OF THE CONCEPT OF BALAGRAHA IN MODERN TIMES
Singhal Harish Kumar1*, Garg Girraj Prasad2, Singhal Neetu3, Verma Jitesh4
1
Assistant Professor, Department of Kaumarbhritya, University College of Ayurved, Dr. S.R. Rajasthan Ayurved University,
Jodhpur, Rajasthan, India
2
Reader, Department of Kaumarbhritya, State Ayurvedic College, Gurukul Kangri, Haridwar (Uttarakhanada), India
3
Lecturer, Department of Ras Shastra, Punjab Ayurvedic College, More zenda, Sriganganagar (Rajasthan), India
4
Assistant Professor, Department of Kaumarbhritya (Ayurvedic pediatrics), Ch. Brahm Prakash Ayurved Charak Sansthan,
Khera Dabar, New Delhi, India
*Correspondence ABSTRACT
Dr. Singhal Harish Kumar Kaumarbhritya is a branch of Astanga Ayurveda that defines a unique concept regarding disease caused
Assistant Professor Department of by unidentified vectors known as Balagraha. Unfortunately it is abandoned in today’s era due to its
Kaumarbhritya, University College of mythological explanation which kept evidences far away from scientific justification. Therefore an effort
Ayurved, Dr. S.R. Rajasthan Ayurved has been done in this paper by author with an aim to understand Bala graha on modern parameters as
University, Jodhpur, Rajasthan, India well as its clinical application in day to day practice. Material for the present review was collected from
various search engines along with Ayurvedic textbooks. After thorough study of the concept of
balagraha it is concluded that these unidentified vectors are thought to be microbes which can not be
DOI: 10.7897/2321–6328.02128
seen by naked eyes but produce group of diseases of multi systemic-origin and syndromes.
Keywords: Kaumarbhritya, Astanga Ayurveda, Balagraha
Article Received on: 03/01/14
Accepted on: 17/02/14
· These dwell at water-tanks (Shitaputana), ruined houses Kumari, Shakuni, Siva, Urdhvakesi and Sena.17 These attack
(Putana), cow-sheds (Mukhamandika) and bases of the the child on the day, month and year in the same order.
trees (Pitrigraha).
· Jataharini which attacks pregnant and foetii is highly Aetiopathogenesis of Bala – Graha
contagious. The disorders produced by influence of Grahas are not
· These vitiate the breast milk of dhatri too. primarily due to vitiation of doshas but are external in nature.
· Sushruta cautioned that wounds are to be protected from The grahas are syndromes which are caused by demons and
grahas and a neonate shall be nursed like a wounded may be infection in nature. Kashyapa opined clearly that
person. these can be seen only by divine eyes (microscope). Thus it is
evident that these grahas may be like micro- organisms.
This description of "microscopic morphology, innumerable in Children are mostly affected by grahas, because they are
number, survival in unhygienic atmosphere and blood dependent on other, therefore, are unable to maintain proper
medium as positive culture, more sustenance in darkness and hygiene by themselves. Secondly, children are deficient in
low temperature when the individual's BMR also remains low immunity thus more susceptible for various influences
exactly indicates that grahas are no other than, the including bala grahas. Sushruta has imagined very
microorganisms like virus, bacteria etc. Charaka Samhita has intelligently that how these Grahas, enter in the body. He
direct reference of grahas, however, influence of ‘Deva’ are opines that grahas enter the body unperceived like an image
supposed to cause various disorders like grahas and appear in a mirror or heat of sunrays by a lens or like the soul
with indifferent etiology with typical features, without proper entering the body. Sushruta illustrate number of different
correlation with vitiation of doshas.9 Sushruta has given causative factor into two major categories.18 One relayed to
much importance of bala grahas and given elaborative unhygienic condition in which he told about violation of rule
account on this aspect, including predisposing factors, mode and regulation of lifestyle of child or mothers such as feeding
of seizure, manifestations and management of individual in unclean and broken vessel with unhealthy condition of
grahas. These are nine in number, and named as – Skanda, surrounding environment. These sound the susceptibility for
Skandapasmara, Shakuni, Revati, Putana, Andhaputana, the precipitation of unhygienic environment together with
Shitaputana, Mukhamandika and Naigamesa.10 Vagbhatta has less immunity of the child which can easily invite the
added three more grahas (Swagraha, Pitrigraha and Shushka infliction of microbes. Other reason includes excessive
Revati) with slight variation in nomenclature thus the total indulgence of child’s wet nurse or mother in eating, sex,
numbers become twelve which have been classified as male sleep, exercise, harmful activities and other unreligious
and female grahas (Gram + ve and Gram –ve microbes) Male conducts etc. On the other hand second category is related to
grahas are five – Skanda, Vishakha, Mesha, Swagraha, psychological aspect of child such as showing misconduct in
Pitrigraha, while female are seven – Shakuni, Putana, front of priest, saints, teachers and guest and their movement
Shitaputana, Andha Putana, Mukhamandika, Revati and to lonely and inauspicious places. This refers to bipolar mood
Shushka Revati.11 In Kashyapa samhita references of bala disorder wherein immunological break down is possible
grahas are scattered at many places viz: First reference is in besides consciousness being lost with regard to hygiene
sutra sthana where monk described vitiation of breast milk of directly of child or wet nurse. Vagbhatta has clarified that the
wet nurse by graha like Shakuni, Skanda, Shashthi and colonies of grahas are innumerable which wander around the
Putana which is the only contribution of Kasyapa however world in various shapes to attack the people for threefold
description is incomplete due to extinction of manuscript. On purpose viz. victimize, to combat the sexual urges and
consumption of such milk child can suffer various features of worship.19 First purpose illustrates its pathogenic nature and
graha.12 Second reference of balagraha is in Indriya sthan creates a disease while second purpose illustrate microbes
where saint describe symptoms of affected child with various enter in the body to complete their life cycle and create a
graha like Skanda, Skandapasmara, Pitriskanda, Pundarika, disease. Third purpose explain using host by microbes to get
Revati, Shushkarevati, Shakuni, Mukhamandika, Putana and their nutrition and non pathogenic, may contribute for
Naigamesa.13 While third or final reference has seen in anabolism. Thus the scope of grahas encroaches to minute
Chikitasa sthana about treatment of child affected by Revati, virus, bacteria, fungi, parasites to the extent of mites etc.
Putana, Andhaputana, Shitaputana, Kataputana and Hence hygiene in terms of shuhci and shuddhi (asepsis and
Mukharika (Mukhamandika) grahas.14 Revati has been antisepsis) plays a major role both to prevent and cure graha
mentioned with its twenty names;15 various types of rogas.
Jataharinis have been described, affecting the growing fetus
and neonates. Probably the concept of Jataharini came from Prodromal Symptoms
Vedas; Rig-Veda and Atharvaveda where in various Krimis Weeping and fever are only two prodromal symptoms which
and demons have described which were supposed to attack are defined in various textbook of Ayurveda.20
the fetus and neonate. Chakradutt contains full description of
‘Kumara – Tantra’ of Ravana in which twelve bala grahas are General Symptoms
mentioned.16 Harita has described only one Strigraha – The symptoms appearing in a child due to affection of bala-
Putana, with its eight types – Lohita, Revati, Vyasi (dvanksi), graha may depend upon the infliction of that particular graha.
In given table various symptoms of Bala grahas are
classified.21,22
Uttara tantra, Verse no. 37/4, Chaukhamba Sanskrit Sansthan. Varanasi, 17. Harita Samhita, edited by Vaidya Jaymini Pandey with Hindi
India; 2003. p. 154. commentary Niramala, first edition, Tritya sthan, Verse no. 54/33,
8. Kasyapa Samhita, edited by Sri Stayapala Bhisgacharya with Hindi Chaukhambha Vishvabharti, Varanasi; 2010. p. 483.
commentary Vidyotini, 10th edition, Kalpa sthana, Revatikalapa adhaya, 18. Sushruta Samhita edited by Kaviraja Dr Ambika Dutta Shastri with
Verse no. 8, Chaukhambha Sanskrit Sansthan, Varanasi; 2005. p. 190. Hindi Commentary Ayurved Tatva Sandipika 16th edition, Volume –II
9. Charka, Charaka Samhita edited by Pt Kashinath Shastri and Dr Uttara tantra, Verse no. 27/6, Chaukhamba Sanskrit Sansthan. Varanasi,
Gorakhnath Chaturvedi with Hindi Commentary Vidhyotini, Reprint India; 2003. p. 142.
edition, Volume- II, Nidana sthana, verse No. 7/10 Chaukhambha 19. Vagbhatta, Astanga Hridaya edited by Kaviraj Atridev Gupta with Hindi
Bharati Academy, Varanasi, India; 2008. p. 659. commentary Vidyotini, Reprint edition, Uttara Tantra, verse no. 3/32,
10. Sushruta Samhita edited by Kaviraja Dr Ambika Dutta Shastri with Chaukhambha Sanskrit Sansthan, Varanasi, India; 2005. p. 463.
Hindi Commentary Ayurved Tatva Sandipika 16th edition, Volume –II 20. Vagbhatta, Astanga Hridaya edited by Kaviraj Atridev Gupta with Hindi
Uttara tantra, Verse no. 27/4-5, Chaukhamba Sanskrit Sansthan. commentary Vidyotini, Reprint edition, Uttara Tantra, verse no. 3/3,
Varanasi, India; 2003. p. 142. Chaukhambha Sanskrit Sansthan, Varanasi, India; 2005. p. 461.
11. Vagbhatta, Astanga Hridaya edited by Kaviraj Atridev Gupta with Hindi 21. Vagbhatta, Astanga Hridaya edited by Kaviraj Atridev Gupta with Hindi
commentary Vidyotini, Reprint edition, Uttara Tantra, verse no. commentary Vidyotini, Reprint edition, Uttara Tantra, verse no. 3/4-5,
3/2,Chaukhambha Sanskrit Sansthan, Varanasi, India; 2005. p. 461. Chaukhambha Sanskrit Sansthan, Varanasi, India; 2005. p. 461.
12. Kasyapa Samhita, edited by Sri Stayapala Bhisgacharya with Hindi 22. Sushruta Samhita edited by Kaviraja Dr Ambika Dutta Shastri with
commentary Vidyotini, 10th edition, Sutra sthana, Revatikalapa adhaya, Hindi Commentary Ayurved Tatva Sandipika 12th edition, Volume –I
Verse no. 1, Chaukhambha Sanskrit Sansthan, Varanasi; 2005. p. 06. Sharira sthana, Verse no. 10/56, Chaukhamba Sanskrit Sansthan.
13. Kasyapa Samhita, edited by Sri Stayapala Bhisgacharya with Hindi Varanasi, India; 2001. p. 81.
commentary Vidyotini, 10th edition, Indriya sthana, Verse no. 1/11-21, 23. Vagbhatta, Astanga Hridaya edited by Kaviraj Atridev Gupta with Hindi
Chaukhambha Sanskrit Sansthan, Varanasi; 2005. p. 90. commentary Vidyotini, Reprint edition, Uttara Tantra, verse no. 3/41-48,
14. Kasyapa Samhita, edited by Sri Stayapala Bhisgacharya with Hindi Chaukhambha Sanskrit Sansthan, Varanasi, India; 2005. p. 464.
commentary Vidyotini, 10th edition, Chikitasa sthana, Balgraghachiktasa 24. Chakradutt, edited by Shree Jagdishprasad Tripathi with Hindi
adhaya, Chaukhambha Sanskrit Sansthan, Varanasi; 2005. p. 102. commentary Bhavarthasandipini, fifth edition, Bala Roga Chikitasa,
15. Kasyapa Samhita, edited by Sri Stayapala Bhisgacharya with Hindi Verse no. 64/74, Chaukhambha Sanskrit Series Office, Varanasi; 1983.
commentary Vidyotini, 10th edition, Chikitasa sthana, Balgraghachiktasa p. 529.
adhaya, Chaukhambha Sanskrit Sansthan, Varanasi; 2005. p. 99.
16. Chakradutt, edited by Shree Jagdishprasad Tripathi with Hindi Cite this article as:
commentary Bhavarthasandipini, fifth edition, Balaroga Chikitasa, Atha Singhal Harish Kumar, Garg Giriraj Prasad, Singhal Neetu, Verma Jitesh. A
Ravanakrita Kaumaratantra Verse no. 64/84-106, Chaukhambha review on clinical application of the concept of Balagraha in modern times. J
Sanskrit Series Office, Varanasi; 1983. p. 530. Biol Sci Opin 2014;2(1):117-120 http://dx.doi.org/10.7897/2321-6328.02128