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Dhriti (view source)

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Dhriti is one of the principal faculties of the [[Manas|mind (manas)]] that help to assert a restraining force over itself to prevent the yielding of senses (gyanendriya) to their subjects. [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] [[Atma|Atma (soul)]], [[Manas|manas (mind)]], and [[Sharira|sharira (physical body)]] are the tripods of [[Ayu|life]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/46]. [[Atma|Atma]] controls and regulates [[Manas|manas]], and [[Indriya|indriya]] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/22] through its chaitanya bhava ([[Chetana|consciousness]]).[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 2/32]. [[Manas|Mind]] acts as a vehicle of expression for [[Atma|soul’s]] desires. [[Atma|Soul]] has no restraints once it comes into physiological momentum. Hence, in this condition, the [[Manas|mind]] can control itself (swasya nigraha) with an intellectual component called 'dhriti’. This article describes the concept of dhriti and its physiological functions.

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Dhriti is one of the principal faculties of the [[Manas|mind (manas)]] that help to assert a restraining force over itself to prevent the yielding of senses (gyanendriya) to their subjects. [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] [[Atma|Atma (soul)]], [[Manas|manas (mind)]], and [[Sharira|sharira (physical body)]] are the tripods of [[Ayu|life]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/46]. [[Atma|Atma]] controls and regulates [[Manas|manas]], and [[Indriya|indriya]] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/22] through its chaitanya bhava ([[Chetana|consciousness]])[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 2/32]. [[Manas|Mind]] acts as a vehicle of expression for [[Atma|soul’s]] desires. [[Atma|Soul]] has no restraints once it comes into physiological momentum. Hence, in this condition, the [[Manas|mind]] can control itself (swasya nigraha) with an intellectual component called 'dhriti’. This article describes the concept of dhriti and its physiological functions.

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Dhriti has been quoted to be a function of [[Manas|mind]]. Dhriti is that functional component of [[Manas|mind]] that restrains it from delving into undesirable subjects of senses (ahitartha) [chakrapani on Cha.Sa.Sh. 1/20-22]. The physiological dimension of dhriti can be understood as follows:

<ol style='text-align:justify;'><li style="font-weight: bold;">Atmaja bhava (spiritual factor in embryogenesis): Dhriti is a factor derived from [[Atma|atma]].[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/72] , Atmaja bhava results from one’s daiva (destiny or deeds of previous [[Ayu|life]]), immutable during embryogenesis. This signifies dhriti is a bridge between the spiritual and material world. It could be understood as a medium for the [[Atma|soul]] to keep itself from falling trapped into mindless desires. Also, it could be used as a tool to break the material ties step by step, all the while re-establishing one’s connection to the almighty, thereby accomplishing the ultimate goal of human birth i.e. moksha (salvation from cycles of re-birth) [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] </li>

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<li style="font-weight: bold;">Regulation of [[Atma|soul’s (atma)]] expression: [[Atma|Atma (soul)]] is the supreme source of wisdom in this destructible world. Though nirvikar (devoid of bodily or psychological ailments and desires) and [[Vibhu|vibhu]] (omnipresent) [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/55], [[Atma|atma]] becomes doer (karta) and enjoyes (bhokta) all the desires expressed through [[Manas|mana (mind)]] and [[Indriya|indriya (senses)]], once it bears this mortal panchabhautika (elemental) [[Sharira|body]].[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/74-75, 83].

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<li style="font-weight: bold;">Regulation of [[Atma|soul’s (atma)]] expression: [[Atma|Atma (soul)]] is the supreme source of wisdom in this destructible world. Though nirvikar (devoid of bodily or psychological ailments and desires) and [[Vibhu|vibhu]] (omnipresent) [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/55], [[Atma|atma]] becomes doer (karta) and enjoyes (bhokta) all the desires expressed through [[Manas|mana (mind)]] and [[Indriya|indriya (senses)]], once it bears this mortal panchabhautika (elemental) [[Sharira|body]].[Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/74-75, 83]

A human’s desires know no bounds. They keep sprouting with the overpowering effect of [[Rajas|rajas]] (one of the three fundamental qualities of the [[Manas|mind]] responsible for passion) over the [[Manas|mind]]. This is where one [[Atma|atma]] lakshana called 'dhriti’ steps in. As aforementioned, it restrains the [[Manas|mind]] from over-pursuing materialistic temptations. </li>

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<li style="font-weight: bold;">Pillars of true [[Dnyana|knowledge]] (prajna): Dhriti is one of the fundamental constituents of cognition (prajna), taking this meticulous process to a significant crystal conclusion working with dhi and [[Smruti (memory)|smriti]]. [Chakrapani on Cha.Sa. [[Sharira Sthana|Sharira Sthana]] 1/98]

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The transmutation of perceived information to a conclusive state after proper analysis is understood as ~~‘budhhi’~~ ( nischayatmika [[Buddhi|buddhi]]). [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/12] Being able to reach the same conclusion via different intellectual modalities repeatedly is ‘prajna’. Dhi can be understood as non-analytical perception (indriyartha sannikarsha), hence called ‘vyavsayatmika’.

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The transmutation of perceived information to a conclusive state after proper analysis is understood as ‘[[buddhi]]’ ( nischayatmika [[Buddhi|buddhi]]). [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/12] Being able to reach the same conclusion via different intellectual modalities repeatedly is ‘prajna’. Dhi can be understood as non-analytical perception (indriyartha sannikarsha), hence called ‘vyavsayatmika’.

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The continuous inflow of information upon union of senses with objects (indriyartha sannikarsha) is withheld in place by dhriti. This keeps the [[Manas|mind]] focused on the subject (manso achanchalyam) [Chakrapani on Ch.Sa.[[Sutra Sthana|Sutra Sthana]] 1/39] On one hand, this persistence leads to the storage of information in deeper brain recesses such as [[Smruti (memory)|smriti]]. While on the other hand, that inflow is also simultaneously being regulated by dhriti itself (dhritihi niyamatmika) [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21). Such a counterbalance by dhriti prevents overindulgence in harmful pleasures of [[Ayu|life]] and getting trapped in a spiral of futile overthinking.

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The continuous inflow of information upon union of senses with objects (indriyartha sannikarsha) is withheld in place by dhriti. This keeps the [[Manas|mind]] focused on the subject (manso achanchalyam). [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/39] On one hand, this persistence leads to the storage of information in deeper brain recesses such as [[Smruti (memory)|smriti]]. While on the other hand, that inflow is also simultaneously being regulated by dhriti itself (dhritihi niyamatmika). [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21] Such a counterbalance by dhriti prevents overindulgence in harmful pleasures of [[Ayu|life]] and getting trapped in a spiral of futile overthinking.

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Sukha- dukha are qualities of [[Atma|atma]] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/22], which reside with [[Manas|mana]] in hrudaya. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 30/4]. Thus, it’s a close relationship with [[Manas|mana]] which explains why memories are often linked to emotional triggers. If dhriti is not strong enough, it is easy to fall into weakened or depressive states of [[Manas|mind]]. </li>

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Sukha- dukha are qualities of [[Atma|atma]] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/22], which reside with [[Manas|mana]] in hrudaya. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 30/4] Thus, it’s a close relationship with [[Manas|mana]] which explains why memories are often linked to emotional triggers. If dhriti is not strong enough, it is easy to fall into weakened or depressive states of [[Manas|mind]]. </li>

<li style="font-weight: bold;">Catalyst to [[Smruti (memory)|smriti]]: Dhi, dhriti, and [[Smruti (memory)|smriti]] are tripod of true [[Dnyana|knowledge]]. [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/98] Without being mentally aware of in the present, one cannot excel in any pursuit of [[Ayu|life]]. Dhriti is the moderating force between dhi and [[Smruti (memory)|smriti]], which regulates the amount of information being exchanged among the latter two components of prajna. Dhi is superficial perception, while [[Smruti (memory)|smriti]] is a recollection of past events. [Chakrapani on Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 1/58] It’s not necessary for every piece of information gained via indriyartha sannikarsha to be imprinted in [[Manas|mind]] as [[Smruti (memory)|smriti]]. Dhriti becomes the regulator of [[Manas|mind (mana)]] to facilitate a focussed understanding of a subject that may probably cause ingrained impact transmuting into [[Smruti (memory)|smriti]].

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This can be further substantiated by the qualities of an ideal disciple [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 8/8]. It is instructed to teachers and students desirous of teaching and learning respectively to first examine the qualities of each other. Amongst many characteristic features of a disciple, dhriti finds a place too. It holds prime importance in the perception of sound information for it to be turned into actual [[Dnyana|knowledge]] (yathartha gyaan) with further processing by [[Buddhi|buddhi]]. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 8/8] </li>

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<li style="font-weight: bold;">Means for attainment of salvation (mokshasya sadhana upaya): Absolute mental control (para dhriti) is vital for salvation. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144]. Chakrapani elaborates this as extreme control (atishayitam manoniyaman). To attain salvation, one should strive to improve constantly, restraining the [[Manas|mind]] from material distractions.

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<li style="font-weight: bold;">Means for attainment of salvation (mokshasya sadhana upaya): Absolute mental control (para dhriti) is vital for salvation. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/144] Chakrapani elaborates this as extreme control (atishayitam manoniyaman). To attain salvation, one should strive to improve constantly, restraining the [[Manas|mind]] from material distractions.

Apart from physiological implications, the concept of dhriti can help navigate certain pathological states of psychological origin. </li>

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Thus, analyzing the above two attributes, dhriti can be rightly considered as the intellectual property of [[Manas|mind]] that aids to stay grounded in the face of adversities. When normal functioning of dhriti is hampered (bhransha), it becomes the cause of [[Vyadhi|disease]] and misery. </li>

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<li style="font-weight: bold;">Prajnapradha : ~~Prajnapradha~~ is one of the three fundamental causes of [[Vyadhi|disease]] origin (dukha hetu). [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/98]. It is the derangement (bhramsha) of dhi (understanding), dhriti (control over [[Manas|mind]] and senses) and [[Smruti (memory)|smriti]] (ability to recollect past events) when a person gains the undesired results and fails to attain his desires. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/102]. [[Manas|Mind]] tends to fall prey to worldly temptations. It requires a large amount of self-restraint and courage to not fall for the innocent triggers and avoid committing prajnapradha which holds the capacity to vitiate [[Tridosha|tridosha]], eventually leading to physical ailments.

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<li style="font-weight: bold;">Prajnapradha : [[Prajnaparadha]] is one of the three fundamental causes of [[Vyadhi|disease]] origin (dukha [[hetu]]). [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/98] It is the derangement (bhramsha) of [[Buddhi|dhi]] (understanding), dhriti (control over [[Manas|mind]] and senses) and [[Smruti (memory)|smriti]] (ability to recollect past events) when a person gains the undesired results and fails to attain his desires. [Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/102]. [[Manas|Mind]] tends to fall prey to worldly temptations. It requires a large amount of self-restraint and courage to not fall for the innocent triggers and avoid committing prajnapradha which holds the capacity to vitiate [[Tridosha|tridosha]], eventually leading to physical ailments.

Hence, firm control over senses and desires ([[Manas|mind]]) is of utmost importance. So one must practice virtuous activities which cultivate contentment (sadvrutta), meditation, and promotion of wholesome thought processes to enhance the quality of dhriti oneself. </li>

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<li style="font-weight: bold;">~~Satvavavjaya~~ chikitsa : The principal doctrine of Ayurveda psychotherapy, satvavajaya chikitsa revolves around the concept of dhriti. [[Sattva|Sattva]] means [[Manas|mind]] and avjaya means to win over. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 11/54] Thus, it focusses over conscious withdrawal of [[Manas|mind]] from unwholesome objects. Thereby negating negative emotions and behavioural patterns and replacing them with positive factors in [[Ayu|life]].

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<li style="font-weight: bold;">Sattvavajaya chikitsa : The principal doctrine of Ayurveda psychotherapy, satvavajaya chikitsa revolves around the concept of dhriti. [[Sattva|Sattva]] means [[Manas|mind]] and avjaya means to win over. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 11/54] Thus, it focusses over conscious withdrawal of [[Manas|mind]] from unwholesome objects. Thereby negating negative emotions and behavioural patterns and replacing them with positive factors in [[Ayu|life]].

This model of psychotherapy can be best administered in depressive illnesses, attention deficit hyperactivity disorder (A.D.H.D.), anxiety, low self-esteem, and unexplained mood swings. Even in [[Vyadhi|diseases]] of psychosomatic descent (e.g., IBS), psychotherapy is used because such patients suffer from continuous anxiety due to overthinking their symptoms and every other piece of apparent advice by friends and family. By steadying one’s racing thoughts and identifying the stressors, we can consciously acknowledge them and evade as and when required. </li>

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The exact interpretation of all these intellectual faculties of [[Manas|mind]] is debatable because their physiological functions overlap in nature. While some scholars are of the view that dhriti is the retention power of [[Manas|mind]], others consider [[Medha|medha]] in that place. They later clarified that dhriti is that governing feature which averts the [[Manas|mind]] from indulging into destructive or potentially undesirable or non-beneficial substances and evaluation of [[Medha|medha]] is by grasping power (grahana samarthya)<ref name="ref3">Dr. Sujit kumar, Dr. Deepika Mehra, Dr. Vaidehi V Raole, Dr. Sunil P Nikhate (2019) : A conceptual study on Medha, Budhhi, Dhee, Dhruti, Smruti and Manas; Department of Kriya Sharir, Parul Institute of Ayurveda, Parul University, Vadodra, Gujarat.</ref> Broadly concluding the views of different authors over defining these terms, dhi is referred to the ability of correct perception (judgement), dhriti means self-control or will power or patience and [[Smruti (memory)|smriti]] refers to the ability to recall past events.<ref name="ref4">Dr. Pooja Sharma, Dr. Anshu Sharma ; Ayurvedic aspect of dhee, dhriti, smriti w.s.r. to mild cognitive impairment; Ilkogretim Online - Elementary Education Online, 2020; Vol 19 (Issue 4): pp.3224-322</ref>

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As per classics, [[Prajnaparadha|prajnaparadha]] (dhi dhriti [[Smruti (memory)|smriti]] vibransha) is a fundamental intrinsic factor for the development of all [[Vyadhi|diseases]], especially [[Vyadhi|diseases]] of psychotic origin. It is described that a person whose intellect, self-control, and memory are impaired falls into delusion and commits certain actions which aggravates [[Tridosha|tridosha]] at once, initiating the [[Vyadhi|disease]] pathogenesis. Thus, avoiding all causative factors ([[Nidana Parivarjana|nidana parivarjana]]), which lead to impairment of factors of prajna or [[Manovaha|manovaha]] strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, [[Katu|katu]]-[[Amla|amla]]- [[Lavana|lavana]] [[Rasa|rasa]] and certain manasa bhava: bhaya, chinta, shoka, moha, krodha, lobha should be of prime focus. This explains the importance of dhriti (power of self-control) in the light of a therapeutic modality as part of initial [[Nidana Parivarjana|nidana parivajana]].<ref name="ref4" /><ref name="ref5">Dr. Rakesh Kr. Srivastava(2020); Mental health, its promotive and preventive aspects:Ayurvedic view</ref>

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As per classics, [[Prajnaparadha|prajnaparadha]] (dhi dhriti [[Smruti (memory)|smriti]] vibransha) is a fundamental intrinsic factor for the development of all [[Vyadhi|diseases]], especially [[Vyadhi|diseases]] of psychotic origin. It is described that a person whose [[Buddhi|intellect]], self-control, and [[memory]] are impaired falls into delusion and commits certain actions which aggravates [[Tridosha|tridosha]] at once, initiating the [[Vyadhi|disease]] pathogenesis. Thus, avoiding all causative factors ([[Nidana Parivarjana|nidana parivarjana]]), which lead to impairment of factors of prajna or [[Manovaha|manovaha]] strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, [[Katu|katu]]-[[Amla|amla]]- [[Lavana|lavana]] [[Rasa|rasa]] and certain manasa bhava: bhaya, chinta, shoka, moha, krodha, lobha should be of prime focus. This explains the importance of dhriti (power of self-control) in the light of a therapeutic modality as part of initial [[Nidana Parivarjana|nidana parivajana]].<ref name="ref4" /><ref name="ref5">Dr. Rakesh Kr. Srivastava(2020); Mental health, its promotive and preventive aspects:Ayurvedic view</ref>

The above said practical dimension of dhi is evident in the concept of mano nigraha (restraining of [[Manas|mind]]). Mano nigraha is a state of self-control of [[Manas|mind]] guided by a perfect balance of desire, determination, and dedication. It forms the nodal principle behind satvavavjaya chikitsa (psychotherapy), which focusses over nigrahan (diversion) of [[Manas|mind]] from harmful subjects of senses (ahitartha) towards beneficial (hitartha). Dhriti is mentioned as ‘manaso niyamatmika’ i.e. regulatory [[Sharira|body]] of [[Manas|mind]]. Hence, it is that property of [[Manas|mind]] which governs its actions viz. chintya (regulation of thought processes), vicharya (analysis of thoughts and ideas), uhya (logical reasoning), dhyeya (polishing objectives by focussing over them) and sankalpa (arriving at an apparently right conclusion/decision). Thereby being a check-dam to reckless indulgence in any morally or conventional undesirable behavioural or psychological attributes.<ref name="ref6">Bagali SS, Baragi UC, Deshmukh RA. Concept of Satwavajaya Chikitsa (Psychotherapy). J Ayurveda Integr Med Sci 2016;1(1):56-63.</ref>

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Even though, evidence of a higher independent [[Chetana|consciousness]] ([[Manas|mind]]) can be ruled out from abovementioned mechanism yet the mentioned interaction is explained as a product of physical manifestations as follows-

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* The Theory of responsive behaviour : It states that the energy obtained from nutrition (nutritive energy) which stays latent otherwise in a gland or nervous tissue, gets transformed into activity (viz. emotions and instincts) in response to some external stimulus. The nerve impulses can be attributed as instinct while emotions arise out of glandular (hormonal) activity, both of which occur in response to a single stimuli.<ref name="ref9" />

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* '''The Theory of responsive behaviour :''' It states that the energy obtained from nutrition (nutritive energy) which stays latent otherwise in a gland or nervous tissue, gets transformed into activity (viz. emotions and instincts) in response to some external stimulus. The nerve impulses can be attributed as instinct while emotions arise out of glandular (hormonal) activity, both of which occur in response to a single stimuli.<ref name="ref9" />

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* Computational Theory of [[Manas|Mind]]<ref name="ref8"/> : One of the pioneering insights to bridge the intentions of mental lives and manifestations of physical lives was put forward by mathematician Alan Turing. He called it as ‘Computational Theory of [[Manas|Mind]]’. It considers beliefs and desires as information. Information gets incarnated as configurations of symbols. Symbols are the physical manifestations of [[Manas|mind]], similar to chips in a computer or neuron in brain. These symbols signify things in external world which initially triggered them either directly or indirectly. Eventually when symbols concerned with external bits of matter (stimuli) coincide with symbols concerned with bits of muscle or tissue (responsible for reaction to stimuli), behaviour patterns get established.

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* '''Computational Theory of [[Manas|Mind]]<ref name="ref8" /> :''' One of the pioneering insights to bridge the intentions of mental lives and manifestations of physical lives was put forward by mathematician Alan Turing. He called it as ‘Computational Theory of [[Manas|Mind]]’. It considers beliefs and desires as information. Information gets incarnated as configurations of symbols. Symbols are the physical manifestations of [[Manas|mind]], similar to chips in a computer or neuron in brain. These symbols signify things in external world which initially triggered them either directly or indirectly. Eventually when symbols concerned with external bits of matter (stimuli) coincide with symbols concerned with bits of muscle or tissue (responsible for reaction to stimuli), behaviour patterns get established.

Hence in field of medical science, brain activity is considered equivalent to [[Manas|mind’s]] activity. Any change occurring in one implies a corresponding change in other. On the other hand, philosophers credit [[Manas|mind]] to be superior to brain rendering many mental functions to be exercised by free will which is beyond the domain of physical nervous system.

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