Daivavyapashraya Chikitsa (दैवव्यपाश्रया चिकित्सा)

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Daiva vyapashrya chikitsa is an exclusive concept in Ayurveda. It refers to the type of treatment modality which encompasses various methods like chanting mantras (hymns), wearing gems, offering prayers in particular way and many such measures to get health and wellbeing. Since the modus operandi through which these measures work to cure the illness are beyond understanding of a normal human being these methods are included in one group separated from regular pharmacological treatment. Moreover, these measures are also said to be working on one's Daiva (the past life deeds/karma effects) and thus is is known as Daivavyapashraya chikitsa.

Introduction

Daivavyapashrya chikitsa is one among three treatment modalities at a fundamental level described by Acharya Charaka. Daivavyapashraya chikitsa being foremost, followed by yuktivyapashrya and satvavajaya chikitsa. In literal terms, daivavyapashraya chikitsa means divine therapy wherein there is use of mantra (chanting auspicious hymns), mani (wearing gemstones), homa (performing sacred fire ritual), etc as therapy. There are certain diseases wherein Acharyas have suggested this modality of treatment for better results like in Rajayakshma, jwara etc.

Etymology and Definition

The term Daivavyapashraya can be split into 2 parts 'Daiva' and 'Vyapashraya'.

दैवमदृष्टं तद्व्यपाश्रयं, तच्च यददृष्टजननेन व्याधिप्रत्यनीकं मन्त्रादि; यदि वा दैवशब्देन देवा उच्यन्ते, तानाश्रित्य यदुपकरोति तत्तथा; मन्त्रादयो हि देवप्रभावादेव व्याधिहराः, बल्युपहारादिप्रीताश्च देवा एव प्रभावाद्व्याधीन् घ्नन्ति| (Chakradatta Commentary on Chara. Samh 11.54)

1. 'Daiva' means divine or og god's/heavenly
2. 'Vyapashraya' means dependent on.

Thus the treatment modality which depends on divine therapies is known as Daivavayapashrya chikitsa.

तत्र दैवव्यपाश्रयं- मन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि, युक्तिव्यपाश्रयं- पुनराहारौषधद्रव्याणां योजना, सत्त्वावजयः- पुनरहितेभ्योऽर्थेभ्यो मनोनिग्रहः||५४|| (Char. Samh. 11.54)

The treatment modality which is administered with the help of Mantra (hymns), Mani (gemstones), Homa (sacrificial fire and oblations), Upavasa (religious fasting), etc as medicine is Daivavyapashraya Chikitsa. It is one of the three treatment modes along with Yuktivyapashraya Chikitsa and Satvaavajaya Chikitsa, which are two distinct concepts in Ayurveda

Components of Daivavyapashraya Chikitsa

Daivavypashraya chikitsa includes use of various different methods. Acharya Charkaa has described the few commonest methods in the sutra below,

तत्रदैवव्यपाश्रयंमन्त्रौषधिमणिमङ्गलबल्युपहारहोमनियमप्रायश्चित्तोपवासस्वस्त्ययनप्रणिपातगमनादि (Char. Samh. 8.87)

Meaning: Daivavyapashraya chikitsa comprises of use of Mantra(hymns chanting), Mani(precious stones), Mangala(performing good deeds), Bali(sacrificial rites), Upahara, Homa(auspicious fire), Niyama, Prayaschitta, Upavasa(fasting), Svastayana, Pranipaata, Gamana(visiting temples or sacred places).

The actual meaning of these various methods included in Daivavyapashraya Chikitsa is is as belows,

Chikitsa prakara (Treatment method)	Artha(meaning)
Mantra	Chanting sacred hymns. Practitioners of Sanatana dharma chant various mantras praising and describing a particular deity. A aparticular mantra chanting in a particular disease could be helpful.
Mani	Wearing precious stones/gems. The gemstones possess peculiar property of refracting, absorbing and dispersing the light rays that fall on them due to their crystal structure. This property of selective emission of light rays or energy is used for therapeutic effect. Gemology is one such branch which focuses on identifying gemstones, confirming its authenticity, evaluating the quality, determining the origin, and disclosing the treatment used for the gemstone. Gemologists incorporate gems into rituals to restore energy fields, gain peace, and promote love and safety. Some practitioners actually place gemstones on certain areas of the body to promote healing. Wearing a piece of jewelry made with a specific gem is sufficient for most people.
Aushadhi	Tying herbs. Some specific herbs when tied to a particular body part in particular situation are found to facilitate desired actions with their Prabhava.
Bali	Oblation/ Sacrificial offering
Upahara	offering
Homa	Worshipping Agni
Niyama	observance
Swastayana	Chanting phrases
Upavasa	Fasting
Pranipata	Surrendering to God
Mangala	Good deeds
Yatra gamana	Visiting Pilgrimage

Mantra

Mantra chikitsa or chanting of certain auspicious hymns has been described in certain diseases.

In Unmada chikitsa, while administering ghee auspicious hymns are chanted along with it. Cha chi 21.33). Also, wearing certain precious stones, fasting, performing sacrificial fire as well as a part of treatment.(cha.ni.7,16)

While describing food etiquette Acharya Charaka has mentioned chanting mantras, having a bath, wearing precious stones, and many others.

Even while beginning the study of Ayurveda every student does mantra chanting and homa is performed for an auspicious start. (cha.vi.8.11)

In visha chikitsa tourniquet application is done while chanting mantras. (cha.chi.23.61)

While describing a medicinal preparation in visha chikitsa namely, mahagandhahasti agada, there is mention of beeja mantra, which is recited while preparing the recipe for better results. (cha.chi.23.89)

In management of wounds, certain mantras are chanted after cleansing and application of medicines. (sush.sut.5.17)

Mani dharana

To reduce the burning sensation in Jwara Vyadhi(fever), certain precious stones or Mukta(pearl) is worn along with other oral medications. (cha.chi.3.265)

In Raktapitta(hemorrhagic disorders), water is intaken which has been kept in contact with Vaidurya(cat’s eye), Mukta(pearl), and Gairik(ochre). Cha.chi.4.82 also, to reduce

To prevent the effects of poison or Visha, certain precious stones are worn like emerald and diamond. (cha.chi.23.253)

Bali

In the treatment of certain psychiatric conditions known as Graha Chikitsa precisely, Bali or sacrifice is performed on a certain day at a certain time. (Asht.utt.5.21)

There are certain grahas(psychiatric conditions) where in sacrifice or bali is performed of a certain flower, or food in order to restore health. (Asht.utt.5)

A Gandha prepared of kumkuma, Kesar is kept in a pot where four paths or roads meet together in a place where there is no residency and offered Bali to grahas (the concept that can be mildly co-related with psychosomatic disorders). (sush.sutra.60.31)

One has to sacrifice Snana(bath), vastra(clothes), aahara(food) as well in certain psychiatric conditions until the expected results are seen.(Asht.utt.5.22)

In the Vedic literature there are numerous prescription of sacrifice. And in some of the sacrifices animal sacrifice is also recommended. The Vedic literature lists many such animal sacrifices which reward the performer with material benedictions. During Lord Krishna’s time on earth, the great king Yudhishthira performed the sacred Ashwamedha sacrifice, which involves sacrificing a horse. Prior to that, during the Treta Yuga, the famous Maharaja Dashratha of Ayodhya also performed the sacrifice. It was performed by many kings with the idea of bestowing good karma on the king and his kingdom. So that animal sacrifice does not mean to kill the animal. Animal sacrifice means to prove the strength of Vedic hymns so that one old animal is put into the fire and he's given again a new life, renewed life, just to show the potency of the hymns, Vedic hymns. But in this age, Kali-yuga, those sacrifices are forbidden. Such sacrifice is not possible in this age because there is no brahmana qualified to carry it out. Those who are intelligent know that such a sacrifice cannot be successful in this age because no one knows the proper mantras capable of giving an old animal the body of a new animal. When an animal sacrifice is properly conducted, an old animal is sacrificed, and it emerges from the fire in a new body. These sacrifices were a means of testing the brahmanas who would preside over them, and was also a way of benefitting the animal being sacrificed. The entire purpose was aimed at providing purification.

In the Hindu faith, one must take the bad with the good, and while the Gods must be worshiped, the demons–in respect for their great power–must be placated. And the demons, the leering and fanged bhutas and kalas, have great and gross appetites.” He describes the range in magnitude of sacrifices: “Caru range from a fairly simple offering requiring the sacrifice of a single chicken, to elaborate ceremonies involving the slaughter of dozens of animals. (https://www.hinduismtoday.com/magazine/april-may-june-2012/2012-04-traditions-the-reality-of-animal-sacrifice/)

Homa

Homa or Auspicious Fire rites are performed after the completion of Virechana Karma on the day of favorable Nakshatra(right alignment of stars according to hindu calender). This also is a method of purification therapy. (cha.sut15.17)

Ayurveda is the only science that applies practices like homa, mangala, bali, mantra, upavasa, etc as treatment methods as and when necessary along with oral administration of medicines.

(cha.sut.30.21)

If homa is performed improperly can cause unmada (a psychological disorder described in Ayurveda).(cha.nida.7.14) .although it also is therapeutic in the treatment of certain types of Unmada.

As a part of treatment, Homa is described in Jwara Roga(Disease concerning fever). (cha.chi.3.314)

Homa is performed by the person who is undergoing the therapy of Vamana for a smooth panchakarma procedure.

Upavasa

Upavasa in literal terms means fasting. As a mode of treatment without the usage of drugs, as a part of Langhana therapy(therapeutic fasting) Upavasa is indicated.

In Raktaja Roga(blood vitiation-related disorders), Upavasa is indicated along with purgation and other therapies. (cha.sutr.24.18)

In the management of Amaja disorders, Upavasa is advised after the elimination of doshas through emesis. (cha.vi.2.13)

When Upavasa is done in pregnancy it leads to underdeveloped childbirth. (cha.sha.8.26)

In certain types of Dhatuja Jwara, Upavasa is advised. (cha.chi.3.316)

Niyama

The social code of conduct or social wellbeing is termed Niyama.

Niyama is also an eminent skill or character of Pranabhisara(the one who saves life). (cha.sutr.29.7)

In yoga Darshana, five types of Niyama are explained, shoucha(hygiene), santosha(satisfaction), tapa(austerity), swadhyaya, ishwara pranidhana(praying). http://ijapc.com/upload/MNAPC-13-I3-59-P-220-226.pdf

Niyama is a treatment aspect as well along with matra, mani, etc as Daivavyapshraya chiktsa.

In Satyuga(one among four Yug according to Hindu dharma), people followed the rules of social wellbeing or Niyama along with fasting, moral discipline, etc, and thus the life span or the quality of life, quality of the surrounding environment was excellent. (cha.vim.3.28)

Oshadhi

Binding certain medicinal plants or roots in the form of poultice or pottali around the affected part is known as oshadhi chikitsa as a part of daiva vyapashraya chikitsa. Tying/possessing herbs as a preventive healthcare. ओषधीः प्रशस्ता धारयेत्

There is mention of wearing aushadhas along with mani in certain type of Jwara Roga(fever) as treatment.(cha.chi3.309)

In children Brahmi, vacha etc are worn around neck, hand to boost immunity, and overall health.(asht.utt.1)

Pranipaata

Namaskara or joining hands indicated surrendering oneself to deva(god),guru.

Surya namaskara also being one aspect of pranipaata has wide spread advantages.

Need of Daivavyapashraya Chikitsa

Daiva means one's deeds, which are weak or strong in humans and are manifested perpetually. The effects of this daiva are manifested in a congenial environment. Thus, these factors determine the life span of an individual. (Cha.vim.3.35)

Any disease manifestation occurs as a result of karma(past life deeds) and so does human life, thus,  these aspects are managed with Daivavyapashraya Chikitsa to reduce the suffering. (cha.sut.25.19)

In Kurmapurana, Mani’s were created with the help of seven different rays of light originating from seven planets, thus each ray depicts different energy which when worn influences in a certain way.

http://ijapc.com/upload/MNAPC-13-I3-59-P-220-226.pdf

There also are certain therapies which mildly corelate with Daivavyapashraya chikitsa, like hypnotherapy, behavioural therapy, crystal therapy,reiki, pranic healing etc.

Daivavyapashraya chikitsa in Preventive healthcare

Under Sadvrtta many measures from Daivayapashraya chikitsa have been included. This suggests the holistic approach of Ayurveda acharyas who included the measures to prevent illnesses occurring not just from present life causes but also past life deeds.

तद्ध्यनुतिष्ठन् युगपत् सम्पादयत्यर्थद्वयमारोग्यमिन्द्रियविजयं चेति; तत् सद्वृत्तमखिलेनोपदेक्ष्यामोऽग्निवेश [२] ! तद्यथा- देवगोब्राह्मणगुरुवृद्धसिद्धाचार्यानर्चयेत्, ओषधीः प्रशस्ता धारयेत्, .... होता, यष्टा, दाता, चतुष्पथानां नमस्कर्ता, बलीनामुपहर्ता, अतिथीनां पूजकः, पितृभ्यः पिण्डदः, ...(Char. Samh 8.18)

Disease wise daivavyapashraya chikitsa

In Jwara Roga (cha.chi.3.310-314)

Mantra Chikitsa is adopted in Vishama Jwara(a kind of fever) as a method of Divine therapy. Chanting of Vishnu Sahasranama(100 names of Vishnu in the form of mantra) is chanted for better recovery.

Prayers are also offered in the form of yajnya(sacred fire ritual) to Lord Brahma, Ashwini kumaras. Acharya Charaka explains devotion as a method of treatment towards parents and gurus as well.

Homa(sacred fire), Japa(chanting), and Niyama(discipline) are also mentioned as treatment aspects for Vishama Jwara. Also just listening to Vedas and Darshanas can treat Jwara.

सोमं सानुचरं देवं समातृगणमीश्वरम्||३१०||

पूजयन् प्रयतः शीघ्रं मुच्यते विषमज्वरात्|

विष्णुं सहस्रमूर्धानं चराचरपतिं विभुम्||३११||

स्तुवन्नामसहस्रेण ज्वरान् सर्वानपोहति|

ब्रह्माणमश्विनाविन्द्रं हुतभक्षं हिमाचलम्||३१२||

गङ्गां मरुद्गणांश्चेष्ट्या [१] पूजयञ्जयति ज्वरान्|

भक्त्या मातुः पितुश्चैव गुरूणां पूजनेन च||३१३||

ब्रह्मचर्येण तपसा सत्येन नियमेन च|

जपहोमप्रदानेन वेदानां श्रवणेन च||३१४||

ज्वराद्विमुच्यते शीघ्रं साधूनां दर्शनेन च|

In Yonivyapat (gynecological diseases) (cha.chi.30.8) (cha.chi.30.195)

In certain types of impotency mentioned b Acharya Charaka Daiva vyapashraya chikitsa (divine or spiritual therapy) methods are indicated. (cha.chi.30.195)

While describing the causes of Yonivapat or diseases of the female genital tract, Acharya Charaka mentions Daiva as a cause along with an inappropriate lifestyle and other aspects, here daiva meaning Divine is understood as destiny as well. (cha.chi.30.8) Thus, these disorders are treated with daiva yapashraya chikitsa methods.

In Rajyakshma (Disorder specific to Ayurveda)

While describing lifestyle modifications as treatment in Rajyakshma, Acharya Charaka explained the practice of Brahmacharya, daana, etc, and conducting Auspicious rites as well.

Devotion toward God, Brahmins and Vaidya is also mentioned for the complete restoration of health. (cha.chi.8.187-189)