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Daivavyapashraya chikitsa (Divine therapy) includes chanting of mantras, wearing the Aushadha and performances of homas. Daivavyapashraya chikitsa largely revives normal functioning of Sattva and removes obstacles of Rajas. It is not in common use now a days.  

Daivavyapashraya chikitsa (Divine therapy) includes chanting of mantras, wearing the Aushadha and performances of homas. Daivavyapashraya chikitsa largely revives normal functioning of Sattva and removes obstacles of Rajas. It is not in common use now a days.  

(TBE)The term „Daiva‟ essentially refers to, belonging to divine, celestial, to the action of past life. So this therapy is designed to exhaust evil acts of the past to combat Daivikruta diseases. The word „Vyapashraya‟ refers to depending on taking refugewith, having recourse. Daivavyapashraya is literally translated to mean any therapy that depends on or linked to Daiva or unknown. As a matter of fact, Daivavyapashraya is concerned with all the unknown circumstance, which is beyond the purview of reasoning. Hence this treatment is often referred to as spiritual therapy. Some of the measures are concerned with religious rituals like benedictions and offerings. Hence the term magicoreligious practice has aptly been applied. „Occult practice‟, „Faith practices‟ are terms which are generally employed to suggest this “Daiva Vyapashraya‟ treatment. In Atharvaveda and Kousitski Sutra, the two authentic sources of this therapy, many „occult‟ method have been described to deal with demons and with crafts because Atharvans were the first to establish relation between demons and diseases.   

(TBE)The term „Daiva‟ essentially refers to, belonging to divine, celestial, to the action of past life. So this therapy is designed to exhaust evil acts of the past to combat Daivikruta diseases. The word „Vyapashraya‟ refers to depending on taking refugewith, having recourse. Daivavyapashraya is literally translated to mean any therapy that depends on or linked to Daiva or unknown. As a matter of fact, Daivavyapashraya is concerned with all the unknown circumstance, which is beyond the purview of reasoning. Hence this treatment is often referred to as adhyatmik therapy. Some of the measures are concerned with religious rituals like benedictions and offerings. Hence the term magicoreligious practice has aptly been applied. „Occult practice‟, „Faith practices‟ are terms which are generally employed to suggest this “Daiva Vyapashraya‟ treatment. In Atharvaveda and Kousitski Sutra, the two authentic sources of this therapy, many „occult‟ method have been described to deal with demons and with crafts because Atharvans were the first to establish relation between demons and diseases.   

The methods adopted by Charaka as a part of Daiva Vyapashraya treatment are 1. Mantra (Hymns) 2. Aushadha (Amulets, Talisman) 3. Mani (Wearing of gems) 4. Mangala (Auspicious ceremony) 5. Bali (Offering to god) 6. Upahara (Gift) 7. Homa(Oblations) 8. Niyamana (Observance of scriptural rules) 9. Prayascita (Atonement) 10. Upavasa (Fasting) 11. Svastyayana (Chanting of auspicious, Hymns) 12. Pranipata (Observance to the god) 13. Gamana (Going to pilgrimage). <ref name=":1">Rajput PV, Mamidi P. SATVAVJAY & DAIVAVYAPASHRAY CHIKITSA: BOON TO MANAS VIKARAS. WJPPS, 2018;  7 (7): 1456-61</ref>  

The methods adopted by Charaka as a part of Daiva Vyapashraya treatment are 1. Mantra (Hymns) 2. Aushadha (Amulets, Talisman) 3. Mani (Wearing of gems) 4. Mangala (Auspicious ceremony) 5. Bali (Offering to god) 6. Upahara (Gift) 7. Homa(Oblations) 8. Niyamana (Observance of scriptural rules) 9. Prayascita (Atonement) 10. Upavasa (Fasting) 11. Svastyayana (Chanting of auspicious, Hymns) 12. Pranipata (Observance to the god) 13. Gamana (Going to pilgrimage). <ref name=":1">Rajput PV, Mamidi P. SATVAVJAY & DAIVAVYAPASHRAY CHIKITSA: BOON TO MANAS VIKARAS. WJPPS, 2018;  7 (7): 1456-61</ref>