Daiva vyapashraya chikitsa is one of the three basic treatment protocols described by Ayurveda, the science of life which is not wide practiced by Physicians.s Just as individual body contains particular genetic code the soul has its own karmic code determining the qualities, tendencies, desires, urges, aims and acquisitions that is being carried from past to present to future life.
It is often regarded as a force of determination and this Karma phala siddhanta describes the cause of adversities in life including diseases; Two children in same family may have identical genetic code and brought- up environment butthey differ due to their karmic code.
In ancient India life pattern was intertwined with practices like prayers, donations, oblations etc ... Hence there was no much need of advises of ayurvedic physicians. But the modem societal conditions lacking these concepts and practices with busy schedules and to overcome the degenerative effects of competition and stress there is a need of restoring this blissful third dimensional treatment by physicians all over the world.
Every individual is an epitome of the universe and this book discusses about the energy modulation by different extraverted procedures (Bahir-yaga) like asana, namaskara, Dana, horna, Mani-dharana and also' introverted procedures (antaryaga) like mantra, Pranayama, dhyana and chakra upasana.
This book considers this modality as third dimensional treatment as it revolves around the Karma and Atma and finally aims at service-mindedness, enlightment and finally self realization.
About the Authors
Dr. V.N.K. Usha born on 19.07.1963 in Vijaywada, A.P., the author has completed the graduation from Anantha Lakshmi Government College, Warangal in the year 1985. She worked as a faculty member in Government aided Mohta Ayurvedic College Rajasthan and later on finished her post graduation from Government Ayurveda College, Hyderabad in 1993. She is meritorious throughout her carrier. She served as Assistant Professor, Professor and P.G. Professor in N.K.J. Ayurveda Medical College, Bidar from 1993 to 2002 and has joined S.D.M. College of Ayurveda, Udupi and P.G. Professor since then. She worked as Dean, P.G. Studies in S.D.M. college. She is scholarly teacher, research worker, clinician and compassionate social worker and is also the author of books, 'Neurological concepts in Ayurveda', 'Pre Conceptional Care in Ayurveda', 'A Text Book of Gynaecology (Streeroga Vijnan), Text book of Obstetrics (Prasuti Tantra) and Soushruthi. She is organizing secretary of Shreyasi 2016, 'Soushruti-97', an international seminar and many C.M.E. programmes. She is associated with different universities and national institutes in Ayurveda examiner, P.G. examiner, Ph.D. guide, member of Ph.D. committee R.G.U.H.S. and presented papers and chaired many national and international conferences and published many research papers.
Dr. U. Govinda Raju has completed his B.A.M.S. from Osmania University, Hyderabad, A.P. in 1979; M.D. (Shareera Rachana) from National Institute of Ayurveda, Jaipur in 1~4, P.G.C.R. from Mumbai and M. A. (Sanskrit) from Rajasthan University, Jaipur. He has been in the teaching profession since 1984 and worked in Mohta Ayurveda College, Sadulpur, Rajasthan and N.K.J Ayurveda Medical College & P.G. Center, Bidar, Karnataka. Also he has worked as Professor and H.O.D., Dean P.G. studies, Ph.D. guide in S.D.M. College of Ayurveda, Udupi. He has guided many P.G. scholars and 5 Ph.D. scholars so far. He has conducted National & state level seminars, workshops and C.M.E. programmes and has also authored books entitled Neurological concepts of Ayurveda, Human Anatomy in Ayurveda published under Chaukhamba Sanskrit Pratishthan.
"Mana Eva Manushyaanaam karanam bandha mokshayo" - Bhagavadgeeta
Life is a river between the banks of hope and despair, our ultimate destiny is to become independent of both, unmoved by either. So the future is not fixed in stone but consists of probabilities based on current choices and trends.
Raining in a particular season following the norms of volume and time is normal; but if it lessens or increases it may give rise to drought or cyclone. How much chance of getting improper rains is common that much getting adversities in body is also common. In conditions of body of any organism with complicate anatomy and highly coordinated physiology, how much body working efficiency is natural -that much of its inefficiency and in co-ordination leading to pathology is also normal. How normalcy and adversity go hand in hand Physiology and pathology also walk hand in hand. It means how much health is normal that much disease is also normal: In the purview of Ayurveda jara and vyadhi are part of life; how much birth is truth that much disease and death is truth.
During organogenesis fetal cell division is being continued at a definite rate and pace with certain time gap; every division is being crucial, a small deviation in one cell division may lead to disorganization of many generations leading to anomaly. when lakhs of fetuses have normal cell division in their mother's womb why one fetus without any visible cause has deviated cell division; it is due to an un-understandable invisible cause; it is only chance, if name little bit changed it is only daivam.
Converting the incredible, imperishable omnipresent, plenteous cosmic energy into individual psycho-intellectual energy so that adversities can be surpassed is daiva vyapashraya chikitsa.
Improving the innate psycho- physical stamina to withstand the agony, pain and tissue destruction caused by advancing disease in a peaceful and understanding way is Daivavyapashraya.
If a condition of adversity is formed, one of the two solutions is removal of adversity; but when we are unable to do it the second is changing or elevating the mind to tolerate and managing that problem. Mind is the cause of appreciation of pain and comfort. It imagines; it interprets; if visualizes or sometimes it exploits and exaggerates any given situation. Changing the mind set is Daiva-vyapasraya; elevating the status of mind apparatus and lowering the agony, bad feeling and discomfort is Daiva-vyapashraya. Creating faith, Euphoria thus accelerating healing is daivavyapashraya. Enlightening the patient that death is not the end and the life flows up to attainment of aim irrespective of bodies is Daiva- vyapashraya
Daiva-vyapashraya alerts family and friends to support the suffering person not only physically but also with emotions, good wishes, prayers and moral support. It installs a great supporting system from all pervading omnipotent cosmic energy. It unveils the inner abundant energy so that sufferer withstands the adversity or realizes the truth of death in a matured mindset.
For Indians death is not an unutterable word which should be feared, for they know it to be one of the most glorious and exalted experiences, rich in spiritual potential. The major group of Indians agrees and digests death as a common and inevitable change and does not hesitate to die for higher aims and purposes. Digesting the death as an inevitable event even though painful and fearful is due to the rich and right spiritual culture and practices the India has.
Ayurveda being the upaveda insisted the importance of daivavyaashraya as one of the three main channels of treatment to link the inner spirit with cosmic energy.
A running machine or car faces derangement, the most complicated intricate machine being the human body, getting disease is very natural.
Understanding this suffering nature of body, variability of human life, life events and nature, surpassing the dualities like happiness/ misery, pain/ comfort and inviting the anticipated pain and death is Daivavyapashraya.
In short, learning living happily under any given circumstance is Daivavyapashraya. Art of enlightened and elevated living is Daivavyapashraya. Is it not the dream of highly ambitious materialistic man?
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