Administrators, Editors, Bots, Bureaucrats, Charaksamhita, Moderators (CommentStreams), Interface administrators, Administrators
10,235
edits
Changes
no edit summary
Consequently, dhriti may finally be understood as the principal regulatory component of intellect. It helps maintain a steady hold over perception by various senses, thereby improving knowledge (tattva gyana) as a student and social and professional skills as an entrepreneur or practitioner with constant practice. It requires the perfect balance of determination, desires and dedication to hone this intellectual component called dhriti. </p>
Consequently, dhriti may finally be understood as the principal regulatory component of intellect. It helps maintain a steady hold over perception by various senses, thereby improving knowledge (tattva gyana) as a student and social and professional skills as an entrepreneur or practitioner with constant practice. It requires the perfect balance of determination, desires and dedication to hone this intellectual component called dhriti. </p>
== Current researches ==
<p style="text-align:justify;">A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable life. These intellectual errors (i.e. prajnaparadha) aggravates all the dosha becoming one of the trident causes of all forms of disease manifestation. Dhi, dhriti, and smriti being the three stages of prajna can give a bird’s eye view of an individual’s psychological development. In view of the above mentioned intellectual factors, many relative interpretations have been put forward to understand these.
<br/>
The exact interpretation of all these intellectual faculties of mind is debatable because their physiological functions overlap in nature. While some scholars are of the view that dhriti is the retention power of mind, others consider medha in that place. They later clarified that dhriti is that governing feature which averts the mind from indulging into destructive or potentially undesirable or non-beneficial substances and evaluation of 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 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>
<br/>
As per classics, prajnaparadha (dhi dhriti smriti vibransha) is a fundamental intrinsic factor for the development of all diseases, especially 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 at once, initiating the disease pathogenesis. Thus, avoiding all causative factors (nidana parivarjana), which lead to impairment of factors of prajna or manovaha strotas in general viz. virudhha ahara, vidahi-ushna-ruksha ahara, katu-amla- lavana 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 parivajana.<ref name="ref4" /><ref name="ref5">Dr. Rakesh Kr. Srivastava(2020); Mental health, its promotive and preventive aspects:Ayurvedic view</ref>
<br/>
The above said practical dimension of dhi is evident in the concept of mano nigraha (restraining of mind). Mano nigraha is a state of self-control of 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 mind from harmful subjects of senses (ahitartha) towards beneficial (hitartha). Dhriti is mentioned as ‘manaso niyamatmika’ i.e. regulatory body of mind. Hence, it is that property of 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> </p>