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<li>Soul-origin constituent of human beings (atmaja bhava) [Cha.Sa.Sharira Sthana 3/10] </li></ol>
<li>Soul-origin constituent of human beings (atmaja bhava) [Cha.Sa.Sharira Sthana 3/10] </li></ol>
== Physiological dimensions of dhriti ==
<p style="text-align:justify;">Dhriti has been quoted to be a function of mind. Dhriti is that functional component of 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: </p>
<ol style='text-align:justify;'><li style="font-weight: bold;">Atmaja bhava (spiritual factor in embryogenesis): <br/><span style="font-weight: normal;">Dhriti is a factor derived from atma.[Cha.Sa.Sharira Sthana 1/72] , Atmaja bhava results from one’s daiva (destiny or deeds of previous 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 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 1/144] </span></li>
<li style="font-weight: bold;">Regulation of soul’s (atma) expression: <br/><span style="font-weight: normal;">Atma (soul) is the supreme source of wisdom in this destructible world. Though nirvikar (devoid of bodily or psychological ailments and desires) and vibhu (omnipresent) [Cha.Sa.Sutra Sthana 1/55], atma becomes doer (karta) and enjoyes (bhokta) all the desires expressed through mana (mind) and indriya (senses), once it bears this mortal panchabhautika (elemental) body.[Cha.Sa.Sharira Sthana 1/74-75, 83].
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A human’s desires know no bounds. They keep sprouting with the overpowering effect of rajas (one of the three fundamental qualities of the mind responsible for passion) over the mind. This is where one atma lakshana called 'dhriti’ steps in. As aforementioned, it restrains the mind from over-pursuing materialistic temptations. </span></li>
<li style="font-weight: bold;">Characterising prakriti modules: <br/><span style="font-weight: normal;">Dhriti is innately expressed in certain prakriti types. Tridosha regulates all the physiological functions of the body. Dhriti, a quality comparable to slowing down or tranquillity, is more evident in kapha predominant deha prakriti types. [Cha.Sa.Sutra Sthana 18/51]. Among the five subtypes, tarpak kapha can be more precisely said to have major role since it nourishes the sense organs [Su.Sa.Sutra Sthana 21/14], , which are further controlled by mana.[ Cha.Sa.Sharira Sthana 1/21].
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Such individuals tolerate extremes of all sorts, whether external conditions or inner conflicts. Though prone to a laidback attitude, the trait of dhriti helps these individuals to bounce back into action. This makes them balance well between rash reactions and level-headedness needed at different stages of life.
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Udana vata, apart from imparting speech, also controls dhriti and smriti. [A.S.Sutra Sthana 20/6] Memorizing becomes easier when recited aloud repeatedly. However, if the mind is constantly unstable, even speech cannot help memorize. </span></li>
<li style="font-weight: bold;">Empowering sattva guna: <br/><span style="font-weight: normal;">The sattvika psyche is considered on at the pedestal of virtuousness. Dhriti contributes a major role here. Mana is a trigunatmak entity comprising sattva, rajas and tamas in variable ratios resulting in various manas prakriti. [Cha.Sa.Sutra Sthana 8/6]. The predominance of sattva guna is beneficial for the acquisition of true unbiased knowledge. According to sankhyakarika, sattva is light (laghu) and enlightening (prakashak) i.e., it wards off ignorance and highlights the essence of truth. Rajas and tamas are delusional and dull. Being a seeker of truth requires keen attention, a balanced state of contentment, and planned actions toward the pursuit path. This psychomotor coordination is well moderated by dhriti. [Cha.Sa.Sharira Sthana 1/21].When attached to the subject of its senses, mind doesn’t deter because of dhriti which acts ‘niyamatmika’ by controlling and regulating this function of indriya abhigaraha as well as of swasya nigraha. [Chakrapani on Cha.Sa.Sharira Sthana 1/21] Thus, the mind can stay focussed for desirable period of time, so intellect can act thereafter over perceived information. </span></li>
<li style="font-weight: bold;">Pillars of true knowledge (prajna): <br/><span style="font-weight: normal;">Dhriti is one of the fundamental constituents of cognition (prajna), taking this meticulous process to a significant crystal conclusion working with dhi and smriti. [Chakrapani on Cha.Sa. 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). [Chakrapani on Cha.Sa.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 mind focused on the subject (manso achanchalyam ) [Chakrapani on Ch.Sa.Sutra Sthana 1/39] On one hand, this persistence leads to the storage of information in deeper brain recesses such as smriti. While on the other hand, that inflow is also simultaneously being regulated by dhriti itself (dhritihi niyamatmika) [Chakrapani on Cha.Sa.Sharira Sthana 1/21). Such a counterbalance by dhriti prevents overindulgence in harmful pleasures of life and getting trapped in a spiral of futile overthinking.
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Sukha- dukha are qualities of atma [Su.Sa.Sharira Sthana 1/22], which reside with mana in hrudaya. [Cha.Sa.Sutra Sthana 30/4]. Thus, it’s a close relationship with 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 mind. </span></li>
<li style="font-weight: bold;">Catalyst to smriti: <br/><span style="font-weight: normal;">Dhi, dhriti, and smriti are tripod of true knowledge. [Chakrapani on Cha.Sa.Sharira Sthana 1/98] Without being mentally aware of in the present, one cannot excel in any pursuit of life. Dhriti is the moderating force between dhi and smriti, which regulates the amount of information being exchanged among the latter two components of prajna. Dhi is superficial perception, while smriti is a recollection of past events. [Chakrapani on Cha.Sa.Sutra Sthana 1/58] It’s not necessary for every piece of information gained via indriyartha sannikarsha to be imprinted in mind as smriti. Dhriti becomes the regulator of mind (mana) to facilitate a focussed understanding of a subject that may probably cause ingrained impact transmuting into smriti.
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Hence, dhriti is that physiological state of mind which allows an individual to maintain an unfazed continuum of a desirable union of senses with objects (indriyartha samyoga) for as long as required. Eventually, this reaches a sustainable conclusive knowledge (prajna) after intensive and systematic analysis, working along with the counterparts - dhi and smriti. </span></li></ol>