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A critical review towards the concepts of Bhutavidya in Ayurveda

Preprint · September 2018

DOI: 10.13140/RG.2.2.14674.81609

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Book Review
Ayurvediya Bhutavidya Vivechana
Author : Dr. B K Dwivedi
Language : Hindi
Edition : 2009; Editor: Dr. Lakshmidhar Dwivedi
Published by : Chowkhamba Krishnadas Academy, Varanasi
Price : Rs. 275/-
Pages : 413 pages
“I was moved by a mentally unstable patient, when he
suddenly behaved as if some God invaded him. Going
ahead he wore garlands, grandiosely started blessing
everyone, and abused those who opposed his act. We
were notified by our Professors that, he is an ideal case of
‘invasion of Bhuta’. I was left clueless, what was that!! The
scenario made me to go in search of the ‘Bhuta’ concept.”
I lacked the critical perceptive of these descriptions.
The fair descriptions and minimal analyzation of Bhuta
and the branch which deals with it  –  “Bhutavidya” in
Ayurveda literature  –  gave a divergence in considering
the concept logically. The search for the clinical appraisal
of these concepts and its understanding gave a least
results, providing a lesser significance in the present day
of evidence‑based appreciation. The need for a work
which could erase the misconceptions and which could
encourage our perception and applicability toward these
concepts was in due.
One such painstaking effort is seen in the book
Ayurvediya Bhutavidya Vivechana written by Dr.  B
K Dwivedi and edited by Dr.  Lakshmidhar Dwivedi.
According to them, “Bhuta”  (demons) is considered as
those imperceptible causative agents, who occupy the
Manas  (mind) and produce various mental disorders. Its
clinical presentations are observed through behavioral
changes and also through few somatic disorders
(Kshaya in Yakshma Roga). The cross sections in
Ayurveda literature have the word meaning Bhuta in
mainly four different contexts.
a. Pancha‑Mahabhuta  (the fundamentals of Srushti
Utpatti)
b. Bhuta Kala (past deeds)
c. Bhuta  (which occupies human
body – microorganisms)
d. Deva ‑Yoni Vishesha (those which invades mind and
its related attributes).
The current review is about the last two contexts.
According to Atharvaveda, Bhuta is of mainly two
96 © 2018 International Journal of Yoga - Philosophy, Psychology and Parapsychology | Published by Wolters Kluwer - Medknow
types:  (a) Drishya  (can be seen) and  (b) Adrishya
(cannot be seen), where the first represents the presentations
and causative agents in the affected individuals that can
be inspected and the later represents those which cannot
be investigated. Acharya Sushruta  (Father of Surgery) in
his treatise  (Sushruta Samhita in three chapters) gives a
maximum detailed description of these Bhuta as the external
idiopathic factors of any mental disorder including a chapter
(Amanushopasarga Adhyaya  –  dealing with para human
agents as a cause of psychiatric disorder). Acharya Charaka
(Father of Indian Medicine) has a modest explanation
on them. He gives a clear‑cut idea about this Bhuta as
the external causative factors  (in Unmada Adhyaya).
Astanga Hridaya (a treatise of Acharya Vagbhatta) has an
explanation of Bhuta in two chapters  (in Uttara Tantra).
Acharya Harita describes Bhuta in the third Khanda of
Harita Samhita. Acharya Vriddha Vagbhatta has similar
opinion to that of Sushruta Samhita, while Bhavaprakasha,
Sharangadhara, and Madhava agree the description of
Bhuta as per Charaka Samhita.
Bhutavidya or Bhuta Vigyan or Griha Chikitsa
(Demonology) is one of the eight branches of
Ayurveda. The branch represents the Ayurvediya
Manasa roga  (Ayurveda Psychology/Psychiatry).
This branch also deals with the study of
Manas/Chitta  (mind) being inflicted by various
Bhuta. According to the context, there are nine
Bhutas  (Deva, Asura, Gandharva, Yaksha, Rakshasa,
Pitra, Pishacha, Naga, and Graha).
Both the contributors of the book “Ayurvediya
Bhutavidya Vivecana” are the legendary professors
from the Department of Maulika Siddhanta from the
prestigious Institute of Medical Sciences, Banaras Hindu
University, Varanasi. The book is published and copyright
owned by Chowkhamba Krishnadas Academy, Varanasi.
The exceptional contents in the book have equipped
itself as a prescribed syllabus for postgraduates of
Manovigyan Evum Manasa roga  (Ayurveda Psychology
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Book Review
and Psychiatry) as approved by the Central Council of
Indian Medicine, New Delhi.
The book has a main theme of critically analyzing
the concepts of Bhuta and Bhutavidya as elucidated
in Ayurveda literature. The book has legible printing,
feathery weight, and neatly bound by the printers. The
intellectual perception by the contributors, the verbal
communication in Hindi, the arrangement of nearest
word meaning for Ayurveda terms in English, and the
schematic representations wherever needed keeps the
content straight from the unnecessary and unjustifiable
paraphrases which occur while understanding the
main theme of the book. The book has ten chapters
of detailed descriptions of compiled and analyzed
concepts of Bhutavidya and its related aspects.
The first chapter includes assembled introductory
points such as understanding the terminology of Bhuta,
Bhutavidya, and its related expressions according to
different contexts.
The second chapter continues with the origin of the word
Bhuta and its relation to physical and mental attributes
according to various Veda.
The third chapter has detailed descriptions of
Bhuta  –  its origin, types, characteristic features;
Upasarga  –  its origin, types, and clinical presentations;
the physical and mental disorders having etiology of
Bhuta; concept of Unmada, its relation with Bhuta, its
etiology, and general treatment principles according to
different Purana. The chapter is finished with an ending
cord of introduction to the concept of Atma according
to Ayurveda which gives connectivity to the upcoming
chapters.
The fourth chapter deals with the concept of Manas – its
quality, area of functioning, seat/location, relation, and
input in the sensory and motor perception  (Indriya
Panchaka  –  five fives of perception); relationship
between Atma and Manas; concept of Punarjanma
according to Ayurveda.
The fifth chapter gives a convincing, detailed depiction
of those functions which are specifically done by Manas.
The detail explanation of the special three
functions occupied by Manas;  (a) Pragyopastambha
(Dhee, Dhriti, Smriti),  (b) Trivarga  (Dharma, Artha,
Kama), and  (c) Tisreshana  (Prana, Dhana, Paraloka) is
found in the sixth chapter.
The seventh chapter includes the contexts of attributes
of Manas  (Satvika, Rajasika, and Tamasika) and
descriptions on types of Sattva and its relation to
Manas.
International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 6  ¦  Issue 2  ¦  July‑December 2018
The eighth chapter expresses the pathological state of
Manas, its causative factors, and the mental disorders
developed and manifested from them.
The ninth chapter details with the broad description
Bhutavigyana or Bhutavidya. This includes clinical
applicability and understanding of the concepts of
Bhuta  –  its special characteristics and qualities, aetiology,
types; disorders like Unmada – its etiology by invasion of
Bhuta, types of Unmada based on the clinical presentation
of invaded Bhuta, prognosis and detailed treatment
principles, usage of various therapies, medicines, and diet.
The last chapter describes the concept, types, etiology,
and clinical presentation with a few treatment protocols
for the disorders of Balagraha. Few controversies
regarding the similarities and the dissimilarities
regarding Bhutavidya with Balagraha is solved in this
chapter.
The appendix of the book comprises mental and
physical status examination, Sattva – Prakriti Pareeksha,
history‑taking and a replica of case sheet, and also a
model for treatment protocol according to the guidelines
of Ayurveda.
At the end of analyzing the hypothesis of Bhuta and
Bhutavidya in the entire book, it clearly raises an
answer for its empirical application which can be
considered under Demonology or Parapsychology as
a bridge from ancient textual knowledge to modern
view. The diverse insights on Bhuta and its related
concepts from various Indian backgrounds are seen as
a compilation in the book, and the lack of this type
of hoarded documents which is hardly found in other
science makes the volume exceptional for a reader
even though the book was published in 2009. With
the expectation of a thoroughly revised edition of this
book, the present volume sets a base as a cognitive treat
in understanding the fundamental areas of Bhuta and
Bhutavidya where contemporary insights find difficult
to reach. It is recommended that with the help of these
vivid metaphors in the book, one can set few further
studies to assess its clinical utility.
Acknowledgment
The credit goes to the contributors of the book Dr. B.K.
Dwivedi and Dr.  Lakshmidhar Dwivedi, who have
worked with enormous determination and fieldwork
in publishing their work “Ayurvediya Bhutavidya
Vivecana.” The constant support of Dr.  Prasanna N
Rao Professor and the Principal; Dr.  Suhas Kumar
Shetty, Professor and Head; Dr.  Savitha HP, Associate
Professor; from the Department of Manovigyan evum
Manasa roga (Ayurveda Psychology and Psychiatry) of
SDM College of Ayurveda, Hassan is acknowledged
97
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Book Review

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Department of Manovigyan evum Manasa roga (Ayurveda
Psychology and Psychiatry), Sri DharmasthalaManjunatheshwara Access this article online
College of Ayurveda and Hospital, Hassan, Karnataka, India Quick Response Code:
Website: www.ijoyppp.org
Address for correspondence: Dr. Govardhan Belaguli,
Department of Manovigyan evum Manasa roga
(Ayurveda Psychology and Psychiatry), Sri Dharmasthala
Manjunatheshwara College of Ayurveda and Hospital, DOI: 10.4103/ijny.ijoyppp_12_18
Hassan - 573 201, Karnataka, India.
E-mail: gbelaguli123@gmail.com

How to cite this article: Belaguli G. Ayurvediya Bhutavidya Vivechana.

Int J Yoga - Philosop Psychol Parapsychol 2018;6:96-8.

98 International Journal of Yoga ‑ Philosophy, Psychology and Parapsychology  ¦  Volume 6  ¦  Issue 2  ¦  July‑December 2018

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