Namaste everyone. When we think of Ayurveda in the modern world, our minds often jump immediately to herbal remedies, dietary changes, and body 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 Brihat Trayi (the great trilogy of Ayurvedic texts), I have found that this view is incomplete.
Is Ayurveda only about Yukti Vyapashraya Chikitsa (rational therapy based on reasoning)? My clear-cut answer is no.
Ayurveda is fundamentally a Trividha Chikitsa—a three-fold therapy system consisting of:
- Daiva Vyapashraya: Spiritual or Divine therapy.
- Yukti Vyapashraya: Rational therapy (medicine, diet).
- Sattva Vajaya: Psychological therapy (mind control).
To understand true health, or Swasthya, we must look beyond the physical symptoms and explore the profound, often overlooked realm of Daiva Vyapashraya Chikitsa.
The Limits of Rational Medicine (Yukti Vyapashraya)
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 humors: Vata, Pitta, Kapha), it is often insufficient for a complete cure. Why? Because human beings are not just physical bodies.
We possess Mano Dosha—the humors of the mind, specifically Rajas (passion/activity) and Tamas (inertia/darkness). Charaka Samhita is very clear: Daiva Vyapashraya Chikitsa is not merely for the body; it is the specific treatment required when the Mano Dosha disturb the Sharirik Dosha, or when the cause of a disease is unknown.
What is Daiva Vyapashraya? (The Therapy of the Unseen)
The term Daiva refers to Adrushta Karma—the unseen actions of the past. In Janapada Odhvamsa Adhyaya, Acharya Charaka explains that Daiva is Atmakrutam Karma Yat Paurva Dehikam—actions committed by our Jivatma (soul) in previous 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) can be found via biomedical 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 mental 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.
Not Magic, But Methodology
What does Daiva Vyapashraya actually look like? It is not about mystical miracles or “black magic.” It is a disciplined approach to healing the Chetana Dhatu (the conscious element).
It includes practices such as:
- Mantra: Chanting specific sounds (like Vishnu Sahasranama or Mahamrityunjaya Mantra for fevers/Jwara).
- Homa: Fire rituals to cleanse the environment and the self.
- Mani / Ratna: Wearing specific gems.
- Bali: This is often misunderstood. In Ayurveda, Bali does not mean animal sacrifice or Himsa (violence). It refers to a “conditional offering” or a tribute to nature and cosmic forces, performed with compassion.
- Upavasa: Fasting, which requires immense mental strength (Sattva).
These practices help shift a patient’s mind from a state of Tamas (darkness/laziness) to Rajas (action) and finally to Sattva (purity/balance).
The Logic of Loka-Purusha Samya
The philosophy behind this is the Loka Purusha Samya Siddhanta—the principle that the individual (Purusha) is a microcosm of the universe (Loka).
When we perform Homa or protect nature, we are acknowledging that our internal health is linked to the external environment. Pandemics (Janapada Odhvamsa) occur when collective Adharma (unrighteous action) pollutes the Vayu (air), Jala (water), Desha (land), and Kala (time).
By engaging in Daiva Vyapashraya, we are essentially trying to harmonize our vibration with the universe. It is a way to counteract the Pragyaparadha (intellectual blasphemy/mistakes of the intellect) that led to the disease.
Conclusion: A Holistic Approach
Ayurveda accepts the existence of the Atma (soul) and Punarjanma (rebirth). It acknowledges that not all cures are found in a pill bottle. While Yukti Vyapashraya (medicine) handles the biological machinery, Daiva Vyapashraya heals the Chetana Dhatu.
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 listens to a mother to avoid poison without understanding the chemistry. We accept it based on Aptopadesha (authoritative testimony of the Sages) because it works.
To be truly healthy is to address the Hita and Ahita of life, balancing the body, 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 talk regarding the critical study of spiritual well-being in Ayurveda.
