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A REVIEW ON CLINICAL APPLICATION OF THE CONCEPT OF BALAGRAHA IN


MODERN TIMES

Article  in  Journal of Biological and Scientific Opinion · February 2014


DOI: 10.7897/2321-6328.02128

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Singhal Harish Kumar et al. Journal of Biological & Scientific Opinion · Volume 2 (1). 2014

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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

INTRODUCTION above source. Shatapatha Brahman depicts graha as some


The graha rogas have separate entity from other general mythical power.5 Grahas and Atigrahas each eight in number
disorders. Their aetiopathogenesis, clinical features, severity, are described in Brihadaranyaka Upanishad. Balagraha is a
complications and management is entirely different to routine combination of two words bala + graha. Bala is pertaining to
disorder of children. They affect a large number of pediatric children while ‘Graha’ means to seize or grasp. Thus grahas
age group. Their progress in human body is very rapid with are said to be a class of evil demons supposed to capture or
high morbidity rate. In some instance they create danger to affect the children and produce various clinical features.
the life of affected children. Therefore, such types of These grahas come to existence by super natural power i.e.
disorders are categorized under the heading of Bala graha. Lord Shiva and Parvati to protect his child Kartikeya from
Disease caused by unidentified factors are termed as various enemies. Skanda graha is produced by Lord Shiva
idiopathic in modern science but Balagraha, Jataharnis, where as Skanda Apasmara by Agni, Naigamesa by Parvati,
matrikas, Adibal privritta and janam bal privritta etc disorders and Mukhamandika and Putana by Kartikeya.6 What-so-ever
in our classics are attributed to goddess, sins of previous birth may be the case grahas are produced with good intention of
and a result of bad deeds in our daily life. Vedas are our protection of child Ganesha from enemies.7 These are
oldest source of knowledge or oldest literatures available in invisible and correlate microbes. Their contact results into the
this universe that clearly mention disease caused by graha. sporadic cases of infective nature. Therefore the entire world
First reference is seen in Rig-Veda as bhutas menacing fetus of microbes damaging or being helpful to the human beings
and neonates.1 Acharya Sayana described the word grahi to on contact could be considered as grahas. In Revati
be harming the child.2 It is said to resemble yakshma2,3, kalpadhyaya, Acharya Kashyapa has described morphology,
create dark eyes3 and even sleep.4 First time Mahabharata habitat and characters of grahas8
explained morphology of the grahas along with their attack · Grahas are visible only to divine vision i.e microscope.
up to 16 years age group children. Kaushika sutra and skanda · Their leaders and servants constituting colonies are
Bhaishajya also mentioned about Graha rogas. Significant innumerable.
contribution was given by Agnipurana which explains 38 · They are fond of rakta, mamsa and ojas.
Grahas. Grahas attacking in foetal life, infancy and paediatric · These are night wanderers.
age group are explained. Markandeya purana explains 16
demons out of which 8 are male and 8 are female. Jataharini
mentioned by Kashyapa might have been derived from the
JBSO 2 (1), Jan - Feb 2014 Page 117
Singhal Harish Kumar et al. Journal of Biological & Scientific Opinion · Volume 2 (1). 2014

· 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

JBSO 2 (1), Jan - Feb 2014 Page 118


Singhal Harish Kumar et al. Journal of Biological & Scientific Opinion · Volume 2 (1). 2014

S. No. Particulars Symptoms


1 General Symptoms Fever , irritability, excessive crying, yawning , shouts , bites lips, clenches teeth , clenches fists, injures himself
or the mother with the nails or teeth, refusal to take feeds, emaciation, excessive lacrimation, rubs his eyes, ears
and nose miserable look, eyes become red etc,
2. Central Nervous System
(a) Psychological Fear, pulls his hairs, laughs alone without any reason and becomes cruel.
(b) Organic Vacant stare, unconsciousness, drowsiness, giddiness, irritability, hypotonia, rolling of eye-balls , jerky
movements of head, twitching of eyelids and facial muscles, tremors, defective posture , dribbling of saliva (due
to facial palsy), change in voice and speech , incontinence of urine and stool , fainting , etc.
3. Gastro –intestinal symptoms Diarrhea, distension, vomiting thirst, constipation, stomatitis etc.
4. Respiratory Symptoms Cough , hiccup , grunting respiration, etc.
5. Skin Change in colour of skin, blisters urticaria, prominent veins over skin of abdomen, etc.
6. Smell of body The child may emit fishy, bed bug like, fleshy or bloody, etc smell according to influence of particular grahas.

Management of Bala grahas DISCUSSION


As analyzed earlier the concept of grahas and graha rogas One of the most debatable but important portion of
should always be well remembered before making out the Ayurvedic texts which is Bala Grahas, their impact on over
management strategy for such disorders. The general line of all states of children need proper explanation but have
management as mentioned earlier holds good for all graha comparative clinical importance. During thorough
rogas by giving priority to absolute hygiene and immunity discussions with modern pediatricians it is observed that they
besides symptomatic management. Various herbal are surprised to see so detailed and accurate description of
combinations and others discriminated in the ancient classics multiple syndromes and group of diseases of multi systemic-
towards Pradeha, Parisecana, Abhyanga, Bali, Snana, origin. Further they appreciated the views, symptomatology
Dhupana and Dharana are obsolete now-a-days23 and and the management before 15 B.C. when there was no
differentiation of the drugs as per varying graha rogas is advanced technology for the diagnosis, equipments for
almost out of practice. Even some physicians who execute treatment and multispecialty setup of hospitals. Really it is a
such measures are also applying their own strategies from out matter of proud that our heritage knowledge has been now
of generalized drugs. Concentration and emphasis is laid days appreciated and supported by modern team also. Though
down on oral and topical medicines only. Pure herbal description of aetiopathogenesis of Bala Grahas, general
medicines or pure mineral medicines (rasa aushadies) and symptoms in a child affected with bala grahas has now been
even herbo-mineral combinations can be selected judiciously felt as vague among scholars but really they are explained in
as per clinical picture; i.e. System involved, site of lesion, an applied manner and we can rearrange all these clinical
severity of pathology and complications set in etc. whether features of Bala Grahas. The management there of is still of
the stage is acute, sub acute or chronic shall be the main broad spectrum and may be effective along with certain
consideration for proper management and selection of mythological approaches.
medicines. Keeping these factors in view, some essential
medicines are mentioned here under for various graha rogas. CONCLUSION
On the basis of above description it is clear that bala graha
External use are now compared with various microbial infections which
· Parisheka (washing) - It should be done with decoction can be treated with a combined approach of therapeutic and
prepared from Agnimantha, Varuna, Haridra, Chitraka, psychiatric management. Thus, this arise the importance of
Putika, Rohisha, Paribhadra and Kurabaka etc. cleanliness and hygienic measures to adopt in routine
· Abhyanga (oleation) - It should be done with oil prepared practice. The abode of pregnant woman and child is to be
from Priyangu, Lochana, Tagara, Jatamamsi, Sariva, kept clean, well fumigated by various protective measures
Madhuka, Ela and Bhunimba etc. prescribed for child and puerperal woman are actually
· Bali and Snanam (Oblation and bath): Oblation and measures to prevent infection. However here is an effort done
bathing is being administered by Tila, Tandula, Mudga, by author to fulfill lacuna in understanding of balagraha but
Mamsa, Matsya etc. may require further modification in future.
· Dhupana (fumigation): Fumigation has been advocated by
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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

Source of support: Nil; Conflict of interest: None Declared

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