Dhairya - Revision history

Agnivesha at 19:45, 23 February 2024

2024-02-23T19:45:18Z

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	\|data2 = Bhojani M. K. <sup>1</sup>, <br/>Verma Swati<sup>1</sup>		\|data2 = Bhojani M. K. <sup>1</sup>, <br/>Verma Swati<sup>1</sup>
	\|label3 = Reviewer		\|label3 = Reviewer
	\|data3 = Basisht G.<sup>2</sup>,		\|data3 = [[Gopal Basisht\|Basisht G.]]<sup>2</sup>,
	\|label4 = Editor		\|label4 = Editor
	\|data4 = Deole Y.S.<sup>3</sup>		\|data4 = [[Yogesh Deole\|Deole Y.S.]]<sup>3</sup>
	\|label5 = Affiliations		\|label5 = Affiliations
	\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India		\|data5 = <sup>1</sup> Department of Sharir Kriya, All India Institute of Ayurveda, New Delhi, India <br/><sup>2</sup> Rheumatologist, Orlando, Florida, U.S.A. <br/><sup>3</sup> Department of Kayachikitsa, G. J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Gujarat, India

Agnivesha at 11:50, 12 April 2023

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	Thus, dhairya in context of [[Shukra dhatu\|shukra dhatu]] refers to sexual discipline i.e. askhalita retas. This is one category of brahamchari as described by Shankaracharya. They are the ones in whom whenever the perception of attraction is aroused, they can disperse their desires by their strong will (dhairya) thereby preserving vigour i.e. [[Shukra dhatu\|shukra dhatu]] – the precious essence of [[Ahara\|ahara]] parinaman for attaining higher goals in [[Ayu\|life]].<ref name="ref9">D. Upadhyay; Brahmacharya: A Prerequisite to Healthy Life; International Ayurvedic Medical Journal; Volume 2; Issue 4; Jul-Aug 2014 </ref> </span></li>		Thus, dhairya in context of [[Shukra dhatu\|shukra dhatu]] refers to sexual discipline i.e. askhalita retas. This is one category of brahamchari as described by Shankaracharya. They are the ones in whom whenever the perception of attraction is aroused, they can disperse their desires by their strong will (dhairya) thereby preserving vigour i.e. [[Shukra dhatu\|shukra dhatu]] – the precious essence of [[Ahara\|ahara]] parinaman for attaining higher goals in [[Ayu\|life]].<ref name="ref9">D. Upadhyay; Brahmacharya: A Prerequisite to Healthy Life; International Ayurvedic Medical Journal; Volume 2; Issue 4; Jul-Aug 2014 </ref> </span></li>
	<li style="font-weight: bold;">Dhairya and [[Tridosha\|tridosha]] <br/><span style="font-weight: normal;">There is no direct reference to [[Dosha\|dosha]] predominance for the attribute of dhairya. It can be inferred from the characteristics of [[Deha prakriti\|deha prakriti]] given by acharya Sushruta [Su. Sa. Sharira Sthana 4/72]. He stated the term 'dhritimana' for [[Kapha dosha\|kapha]] dominant [[Prakriti\|prakriti]]. Dalhana commented that ‘dhritiman’ means dhairyayukta. Hence, it can be understood that dhairya is linked to [[Kapha dosha\|kapha dosha]]. This is also evident by the fact that [[Shukra dhatu\|shukra dhatu]] as discussed above, is responsible for conferring dhairya in [[Manas\|manas]] (psyche). It is a [[Kapha dosha\|kapha]] predominant [[Dhatu\|dhatu]] by the constitution. </span></li>		<li style="font-weight: bold;">Dhairya and [[Tridosha\|tridosha]] <br/><span style="font-weight: normal;">There is no direct reference to [[Dosha\|dosha]] predominance for the attribute of dhairya. It can be inferred from the characteristics of [[Deha prakriti\|deha prakriti]] given by acharya Sushruta [Su. Sa. [[Sharira Sthana\|Sharira Sthana]] 4/72]. He stated the term 'dhritimana' for [[Kapha dosha\|kapha]] dominant [[Prakriti\|prakriti]]. Dalhana commented that ‘dhritiman’ means dhairyayukta. Hence, it can be understood that dhairya is linked to [[Kapha dosha\|kapha dosha]]. This is also evident by the fact that [[Shukra dhatu\|shukra dhatu]] as discussed above, is responsible for conferring dhairya in [[Manas\|manas]] (psyche). It is a [[Kapha dosha\|kapha]] predominant [[Dhatu\|dhatu]] by the constitution. </span></li>
	<li style="font-weight: bold;">Trigunatmaka predisposition of dhairya <br/><span style="font-weight: normal;">Triguna act as initiators of evolution of [[Prakriti\|prakriti]] when in conjunction with [[Purusha\|purusha]] (chetan tattva).		<li style="font-weight: bold;">Trigunatmaka predisposition of dhairya <br/><span style="font-weight: normal;">[[Triguna\|Triguna]] act as initiators of evolution of [[Prakriti\|prakriti]] when in conjunction with [[Purusha\|purusha]] (chetan tattva).
	Apart from the [[Purusha\|purusha]], which forms the inner core of the personality ([[Prakriti\|prakriti]]), everything in the universe, physical and psychological, including the [[Manas\|mind]], are regarded to originate from [[Prakriti\|prakriti]], which is constituted of three [[Guna\|guna]] viz. [[Sattva\|sattva]], [[Rajas\|rajas]] and [[Tamas\|tamas]].		Apart from the [[Purusha\|purusha]], which forms the inner core of the personality ([[Prakriti\|prakriti]]), everything in the universe, physical and psychological, including the [[Manas\|mind]], are regarded to originate from [[Prakriti\|prakriti]], which is constituted of three [[Guna\|guna]] viz. [[Sattva\|sattva]], [[Rajas\|rajas]] and [[Tamas\|tamas]].
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	== [[Vyadhi\|Diseases]] due to impairment of dhairya and their treatment guidelines ==		== [[Vyadhi\|Diseases]] due to impairment of dhairya and their treatment guidelines ==
	<p style="text-align:justify;">Vitiation of [[Rajas\|rajas]] (activating principles) and [[Tamas\|tamas]] (inhibitory principles) are the roots of all psychological disorders. [Cha. Sa. [[Vimana Sthana\|Vimana Sthana]] 6/5] Derangement of these psychic [[Dosha\|dosha]] leads to surge of uncontrolled emotions (manas bhava viz. kama, krodha, lobha, moha, irshya, dwesha, harsha, vishada etc.). A person enveloped in strong emotions is prone to commit intellectual errors ([[Prajnaparadha\|prajnaparadha]]) wherein dhi (intellect), [[Dhriti\|dhriti]] (restraint) and [[Smruti (memory)\|smriti (memory)]] are impaired. [Cha.Sa. Sharira Sthana 1/102] Psychologists opine the tendency of humans to feel tempted towards unwholesome objects of senses ([[Prajnaparadha\|prajnaparadha]]). Being tempted is natural yet one should be courageous and perseverant enough to not give so easily into all worldly temptations. This determination within oneself to withstand sensory attractions is dhairya. Impaired sensory restraint ([[Dhriti\|dhriti]] vibhransha) is indicative of weakened psychological resilience (dhairya).		<p style="text-align:justify;">Vitiation of [[Rajas\|rajas]] (activating principles) and [[Tamas\|tamas]] (inhibitory principles) are the roots of all psychological disorders. [Cha. Sa. [[Vimana Sthana\|Vimana Sthana]] 6/5] Derangement of these psychic [[Dosha\|dosha]] leads to surge of uncontrolled emotions (manas bhava viz. kama, krodha, lobha, moha, irshya, dwesha, harsha, vishada etc.). A person enveloped in strong emotions is prone to commit intellectual errors ([[Prajnaparadha\|prajnaparadha]]) wherein dhi (intellect), [[Dhriti\|dhriti]] (restraint) and [[Smruti (memory)\|smriti (memory)]] are impaired. [Cha.Sa. [[Sharira Sthana\|Sharira Sthana]] 1/102] Psychologists opine the tendency of humans to feel tempted towards unwholesome objects of senses ([[Prajnaparadha\|prajnaparadha]]). Being tempted is natural yet one should be courageous and perseverant enough to not give so easily into all worldly temptations. This determination within oneself to withstand sensory attractions is dhairya. Impaired sensory restraint ([[Dhriti\|dhriti]] vibhransha) is indicative of weakened psychological resilience (dhairya).
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	Implications of impaired dhairya can be seen in form of various psychopathological and behavioural manifestations. Some common psychological conditions in which impairment of dhairya can be seen are as follows: </p>		Implications of impaired dhairya can be seen in form of various psychopathological and behavioural manifestations. Some common psychological conditions in which impairment of dhairya can be seen are as follows: </p>

Agnivesha at 11:48, 12 April 2023

2023-04-12T11:48:00Z

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Agnivesha at 11:00, 12 April 2023

2023-04-12T11:00:39Z

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Agnivesha at 10:27, 12 April 2023

2023-04-12T10:27:15Z

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Agnivesha at 17:52, 11 April 2023

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Agnivesha at 17:35, 11 April 2023

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Agnivesha at 14:50, 11 April 2023

2023-04-11T14:50:18Z

← Older revision		Revision as of 14:50, 11 April 2023
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	<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>		<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>

			== Contemporary views ==
			<p style="text-align:justify;">The contemporary branch of psychotherapeutics can be broadly classified into: a) Supportive psycho-therapeutics and b) Interpretive Psychotherapeutics. Supportive psychotherapy includes psychodynamics and cognitive behavioral studies with conceptual models for interpersonal relationships. The aim is to relieve the intensity of presenting distress, thereby reducing the frequency of behavioral disruptions due to inner conflicts and disturbances.<ref name="ref16">Werman, David S. (1964). The Practice of Supportive Psychotherapy. New York, New York: Psychology Press. </ref> The direct consoling and sheer reassurance aspect of supportive psychotherapy are similar to the psychosocial dimensions of dhairya. It takes tremendous patience and compassion to understand the chaotic psychic disposition and untangle every knot layer by layer. Supportive psychotherapy works with the therapist engaging actively to emotionally support and encourage the patient to develop a healthy defense mechanism and reinforce positive adaptive behavior patterns and thoughts. This significantly reduces the intra-psychic conflicts, subsiding the intensity of mental distress. </p>

			== Conclusion ==
			<p style="text-align:justify;">Dhairya is a vital attribute of sattva (mind) to excel in pursuance of any desirable goal at hand. Nurturing dhairya in consciousness takes considerable patience and time. It takes a lot of strength of character to identify, accept and abide by any ethical code of conduct or even own virtues. It is a trait that sets an individual apart from the crowd, raising him to a divinity equivalent to the highest position of an honorable and righteous king in this material world. Hence, it is said to be more evident in people with the dominance of sattva guna. [A.H. Sutra Sthana 12/69]
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			Dhairya provides an opportunity for deeper introspection and self-realization. It is required in the treatment of psychiatric and behavioral disorders. The strength of dhairya is a characteristic feature of those suffering from grave diseases (guru vyadhita). [A.H. Sutra Sthana 12/69] Such people though suffering much, don't lament about their ailments due to a strong sense of patience and perseverance (dhairya). </p>

			== Current Researches ==
			<p style="text-align:justify;">Various researches over the understanding of the different dimensions of dhairya have been carried in past decade. They indicate dhairya is a part of psychoanalytic and psychotherapeutic modalities of ayurveda.
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			Sattvavajaya chikitsa is the principal therapeutic model for all mental disorders. Dhairya forms the foundation to hold together and take forward the principles of jnana, vijnana, smriti and samadhi for the success of sattvavajaya chikitsa.
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			Controlling mind from unwholesome regimens (mano nigrahan) is the principle behind sattvavajaya chikitsa. Dhi, dhairya, smriti and samadhi are the same methods. Dhairya has been explained as stability of mind. A stable mind is patient and courageous enough to tolerate pains and challenges of life.<ref name="ref17">Sarswat Bhawna et al; A critical review of concept of manas in Ayurveda literature; International Journal of Ayurveda; April 2018; Vol.3; Isuue 4; 1-4. </ref> Also without dhairya, it isn't easy to adopt and complete any treatment regimen for the betterment of own health.
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			Ayurvedic treatment modalities like avoiding prajnaparadha (intellectual errors), vega vidharana (controlling greed, fear, anger , jealousy and excessive attachments), adopting sadvritta (ideal code of conduct), achara rasayana (ethical codes of conduct), tadvidyaseva (to render service to those who are well learned in psychotherapy techniques) have been observed in providing therapeutic as well as preventive dimensions.<ref name="ref18">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref> </p>

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Agnivesha: /* Role of yoga in enhancing dhairya */

2023-04-11T14:45:33Z

Role of yoga in enhancing dhairya

← Older revision		Revision as of 14:45, 11 April 2023
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	<ol><li>Pranayama: Pranayama aims to develop consciousness around breathing (the pranic force). Focussed and regulated breathing improves cognitive control and self-awareness. It helps to selectively withdraw the mind and senses from thoughts, feelings, and objects, which drain the body's vital force. </li>		<ol><li>Pranayama: Pranayama aims to develop consciousness around breathing (the pranic force). Focussed and regulated breathing improves cognitive control and self-awareness. It helps to selectively withdraw the mind and senses from thoughts, feelings, and objects, which drain the body's vital force. </li>
	<li>Yoga asana: These are controlled body postures held in place for a definite time duration in sync with conscious breathing. The practitioner has to put in keen mind-body control for the proper execution of a yoga-asana and harness all it’s presumed benefits. With repeated practice, the increasing desire for perfection (siddhi in that asana) teaches the art of sensory control and mindfulness. This in turn enhances the quality of fortitude (dhairya) while facing failures. </li>		<li>Yoga asana: These are controlled body postures held in place for a definite time duration in sync with conscious breathing. The practitioner has to put in keen mind-body control for the proper execution of a yoga-asana and harness all it’s presumed benefits. With repeated practice, the increasing desire for perfection (siddhi in that asana) teaches the art of sensory control and mindfulness. This in turn enhances the quality of fortitude (dhairya) while facing failures. </li>
	<li>Meditation (dhyana) : The practice of meditation starts with dharana (concentration). Patanjali yoga sutra describes dharana as training the mind to stay at one place (analogous to dhriti). Dharana, when performed with mindfulness and perseverance (dhairya) matures into dhyana over time. </li>		<li>Meditation (dhyana) : The practice of meditation starts with dharana (concentration). Patanjali yoga sutra describes dharana as training the mind to stay at one place (analogous to dhriti). Dharana, when performed with mindfulness and perseverance (dhairya) matures into dhyana over time. </li></ol>
	<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>		<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>

Agnivesha at 14:45, 11 April 2023

2023-04-11T14:45:13Z

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	# Developing determination to maintain a positive outlook on life by repeated positive affirmations and self talk.		# Developing determination to maintain a positive outlook on life by repeated positive affirmations and self talk.
	Social support and validation often go a long way in promoting dwindling courage. The feeling of vulnerability towards stress or an adversity should be normalised. Open discussions over one’s shortcomings must be thoroughly supported and marked as a sign of his/her inner strength. Such sustained efforts can begin a chain of potentially uplifting changes in the psychological resilience of a person. </p>		Social support and validation often go a long way in promoting dwindling courage. The feeling of vulnerability towards stress or an adversity should be normalised. Open discussions over one’s shortcomings must be thoroughly supported and marked as a sign of his/her inner strength. Such sustained efforts can begin a chain of potentially uplifting changes in the psychological resilience of a person. </p>

			== Role of yoga in enhancing dhairya ==
			<p style="text-align:justify;">Yoga and ayurveda, though different sciences, are connected through the shared goal of moksha (salvation). Ayurveda makes it conducive for the body to practice mind control, while yoga ascertains that it transcends to a higher state of being. Dhairya refers to fortitude (will power to withstand hardships). Dhairya provides the strength of the mind to restrain sensory faculties from indulging in sensual objects. Ayurveda opines sattvavajaya chikitsa as the technique to restrain mind from moving to unwholesome objects. [Cha.Sa. Sutra Sthana 11/54] Maharishi Patanjali gives a similar definition of yoga as ‘chitta vrutti nirodhaha’. [Patanjali Yoga Darshana] He defines that yoga is control of mind’s thought waves, after that the soul realises it’s true self (atmajnana).<ref name="ref15">Singhal J.C. (2009). Yoga: Perceived and practiced by sages of India. Abhishek Prakashan, Delhi. </ref> The emergence of different traditional schools of yoga ( jnana yoga, bhakti yoga, karma yoga, dhyana yoga, hatha yoga, raja yoga etc.) over centuries revolve around the same principle of persistent and conscious sensory control to realise one’s real self. The ultimate goal of all the methods is to unite soul with God by detaching it from worldly pusuits. Stronger the virtue of dhairya, the more effective the efforts will be. Hence yoga consciously improves dhairya in the seeker’s psyche in his search for moksha (salvation or ultimate truth). Yoga disciplines the mind through pranayama, yoga asanas and meditation. All of these are comprised of ashtanga yoga. </p>
			<ol><li>Pranayama: Pranayama aims to develop consciousness around breathing (the pranic force). Focussed and regulated breathing improves cognitive control and self-awareness. It helps to selectively withdraw the mind and senses from thoughts, feelings, and objects, which drain the body's vital force. </li>
			<li>Yoga asana: These are controlled body postures held in place for a definite time duration in sync with conscious breathing. The practitioner has to put in keen mind-body control for the proper execution of a yoga-asana and harness all it’s presumed benefits. With repeated practice, the increasing desire for perfection (siddhi in that asana) teaches the art of sensory control and mindfulness. This in turn enhances the quality of fortitude (dhairya) while facing failures. </li>
			<li>Meditation (dhyana) : The practice of meditation starts with dharana (concentration). Patanjali yoga sutra describes dharana as training the mind to stay at one place (analogous to dhriti). Dharana, when performed with mindfulness and perseverance (dhairya) matures into dhyana over time. </li>
			<p style="text-align:justify;">With regular practice of these methods, an individual becomes proficient in self-regulating his psyche towards a more calm and courageous disposition when facing challenges. Hence, yoga eventually enhances dhairya (mental strength and perseverance) at all times, either directly or indirectly. </p>


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