Aryavaidyan Vol.38 No.3

DINACARYA- A DIAGNOSTIC AND THERAPEUTIC TOOL

K Murali

A ‘daily routine of living’ is suggested by most of the classical texts of ayurveda, titled dinacarya. This is a model for ‘life in a day’ in a manner that supports the body to maintain normality. Three upastambhas of svaasthya, i.e. aahaara (food), nidra (sleep), brahmacarya (disclaimed sexual life) added with exercise, etc. are well integrated to dinacarya. The practise of cleanliness and ethics in social interactions form the other aspects of this regimen. These suggestions are very elastic and can be made suited to an individual. All the components of the dinacarya are not to be adhered to by all. The suitability of each has to be decided according to traits like dosha-prakrti, transient conditions, age and other associated factors. So the allegation, that the modules are too much to follow in a day, is baseless. Also, these rules are to be adapted in tune with the desa (geographical area) and kaala (period of living) as mentioned in many other contexts. Aacaaryas have illustrated a model for understanding and application with appropriate individualization. Rtucarya is just a modified version of dinacarya. [1]
Generally, dinacarya is considered as an integral part of svasthavrtta. It is true in all its senses. But there is nothing wrong in considering this as a tool to identify the etiology of diseases. On a closer examination, it can be seen that the kaala, artha and karma (threefold causes of diseases) are well represented in dinacarya. Kaala (seasons) is a modifying factor of dinacarya. There is no day without a rtu (season). In fact what is observed is nothing but rtucharya. To illustrate the basic constituents of a day’s activity, dinacarya is detailed. Nonobservance of rtucharya causes kaala to cause illness. Artha is the usage of perceptive senses. Health surely depends upon the appropriate use of the five senses. Dinacarya on many occasions, reflects this. Karma which represents the physical, psychological and verbal activities should be in samyak-yoga (in an adequate manner, i.e., by quantity and quality). This also is well encompassed in dinacarya. In a nutshell, dinacarya is designed in such a way as to prevent the treeniaayatanani from affecting the body and mind. So, while assessing the etiology in a particular patient, if dinacarya is enquired in total, the physician can recognize wherever the error is. He/she may be indulging more/less in some of the components of dinacarya. Or one may be involving something not suitable to his/her body. This evaluation can be utilized for the diagnosis of the diseases; and also for the assessment of dosha-dooshya conglomeration and other attendant sampraaapti-ghatakas.

As treatment is nidaana-parivarjana, (avoiding the causative factors) focus comes to dinacarya. To locate the key elements in the vitiation of the body constituents, a thorough examination of the patient’s dinacarya is highly helpful. The etiology can be excessive exercise, untimely food, or inappropriate adherence (without considering the arha-anarhata or suitability) to one or another activity. The remedy is nothing but restructuring dinacarya. This forms the real pathya-apathya.Particular nidaana of diseases of course contributes to the vitiation of the body. How to correct this through dinacarya has to be advised to the affected.
It is traditionally recognized that any knowledge system is sustained by the four methods i.e.,adheeti (learning), bodha (deeper understanding), aacarana (applying in one’s own life), and pracarana (public practice/propagation). This is relevant all the time and for all the knowledge systems. This system of practice is more pertinent to Indian knowledge systems like ayurveda. These steps in education have to be incorporated into the curriculum properly.
BhushanPatwardhan points out this lacuna. ‘The problem lies in jumping from Adheeti to Pracaarana without Bodha and Aacarana, when teachers preach without practice’- he remarks. [2]
Dinacarya is best suited to experiment with bodha and aacarana in the curriculum. Teachers should follow dinacarya and also motivate students to pursue the same. NCISM may initiate some steps in this direction. Assignments and projects can be developed for the purpose. The bodily experiences by observing each components of dinacarya can be documented. Thus, there is an abundant scope for research and practice in this area.
References-

[1] YadavjiTrikamjiAcahrya (Ed.) Susrutasamhita with Nibandhasangraha Commentary) Uttaratantra 64/5 p.809

[2] https://www.researchgate.net/publication/235330134_Vaidya-Scientists_Catalysing_Ayurveda_Renaissance