When we think of Ayurveda in the modern world, our minds often jump immediately to herbo-mineral remedies, dietary changes, and physical therapies. We think of treating the physical body with physical substances. However, as an Ayurvedic practitioner with decades of experience in integrative medicine and deep research into the Brihattrayi (the great trilogy of Ayurvedic texts), I have found that this view is incomplete.
Is Ayurveda only about Yukti Vyapashraya Chikitsa (rational therapy )? My clear-cut answer is no.
Ayurveda is fundamentally Trividha Chikitsa—a three-fold therapy system consisting of:
- Daivavyapashraya: Divine therapy.
- Yuktiyyapashraya: Rational therapy (medicine, diet).
- Sattvaavajaya: Psychological therapy (mind control).
To understand true health, or Swasthya, we must look beyond only the physical symptoms and explore the profound, often overlooked realm of Daiva as a causative factor in disease manifestations.
The Limits of Rational Therapy (Yukti Vyapashraya Chikitsa)
In clinical practice, we focus heavily on Yukti Vyapashraya—the rational application of Ahara (food) and Aushadhi (medicine). While this is essential for treating the Sharirik Dosha (physical afflictions- Vata, Pitta, Kapha) and Mano Dosha –Rajas (passion/activity) and Tamas (inertia/darkness)., it is often insufficient for a complete cure. Why? Because human beings are not just physical beings, but also psycho-spiritual beings, bio-chemical beings, electro-magnetic beings too. Charaka Samhita is very clear regarding application of Daiva Vyapashraya Chikitsa, which is mentioned as ‘not for psychological afflictions or Manodosha, or mental afflictions’ but it is the specific treatment required where the cause of a disease is unknown, Adrushta and Daiva becomes a causative factor in manifestation of physical diseases by imbalance in physical Tridosha.
What is Daiva Vyapashraya Chikitsa?
The term Daiva refers to Adrushta Karma—the unseen actions of the past. In Janapada Odhvamsa Adhyaya, Charaka Samhita explains that Daiva is ‘Atmakrutam Karma Yat Paurva Dehikam’ — actions committed by our Jivatma (soul) in previous lives and previous times or past of this life and past lives, or even the collective deeds of our forefathers, of which we have no conscious memory today.
Sometimes, despite following a perfect Dinacharya (daily routine) and Ritucharya (seasonal routine), a person still falls ill. Or perhaps, we see patients suffering from Dukkha (misery) where no clinical, observable cause (Drushta Hetu) that can be found via pathological tests.
When the cause is invisible, the cure must also address the invisible. This is the realm of Daiva Vyapashraya. It is the medicine for Karmaja Vyadhi (diseases born of karma) and Agantuja Vyadhi (exogenous diseases/epidemics).
Is it Relevant Today? The Science of Astika
A common question arises: Is this relevant in the modern scientific age? Absolutely. In fact, it is more relevant now than ever as we face pandemics and complex health crises.
However, we must correct a misconception. Daiva Vyapashraya is not “magic,” nor is it “blind faith.” It is based on the concept of being an Astika. In Ayurveda, an Astika is not just a “believer in God,” but someone who believes in Karya-Karana Vada (Cause and Effect).
- Karya (Effect): The disease or misery we see now.
- Karana (Cause): The action that triggered it.
If there is a disease, there must be a cause. If we cannot see the cause with our eyes or microscopes (Unobservable/ Adrushta), it does not mean the cause doesn’t exist. It simply belongs to the realm of Daiva, of which right now we may know nothing as we don’t have tools to observe or measure so inference is of Adrushta Hetu or previous Adrushta Karm which can be defined as unobservable cause with present observable effect, unobserved by any advanced scientific or technological tool in existence.
A Holistic Approach
Ayurveda accepts the existence of the Atma (soul) and Punarjanma (rebirth). It acknowledges that not all cures are found in a bottle of pill. While Yukti Vyapashraya (medicine) handles the bio-chemical aspect, Daiva Vyapashraya focuses on the Chetana Dhatu [ Unified but limited field of unconsciousness and consciousness]
As Acharya Sushruta says regarding the power of these remedies: Achintya (inconceivable). We may not fully understand how a specific Mantra or Nakshatra Bali works via modern tools, just as a child listen to mother to avoid poison without understanding the chemistry. We accept it based on Aptopadesha (authoritative testimony of the Mahrshis) because it has observable positive outcomes related to health.
To be truly healthy is to address with observation, the beneficial [Hita] and nonbeneficial [Ahita] effects on life, balancing life processes to integrate the body, the mind, and the unseen forces that govern our existence.
Dr. Madhuri Patil is an expert in Ayurveda Samhita and Siddhanta. This article is based on her views regarding Daivavyapashraya chikitsa of Ayurved-misappropriated, misapplied to malpractices.
