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== Physiological dimensions of dhriti ==

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:

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<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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<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 (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].

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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 [[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 mind from over-pursuing materialistic temptations. </li>

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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;">Characterising [[Prakriti|prakriti]] modules: Dhriti is innately expressed in certain [[Prakriti|prakriti]] types. Tridosha regulates all the physiological functions of the [[Sharira|body]]. Dhriti, a quality comparable to slowing down or tranquillity, is more evident in kapha predominant [[Deha prakriti|deha prakriti]] types. [Cha.Sa.[[Sutra Sthana|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|Sutra Sthana]] 21/14], , which are further controlled by mana.[ Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21].

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<li style="font-weight: bold;">Characterising [[Prakriti|prakriti]] modules: Dhriti is innately expressed in certain [[Prakriti|prakriti]] types. [[Tridosha|Tridosha]] regulates all the physiological functions of the [[Sharira|body]]. Dhriti, a quality comparable to slowing down or tranquillity, is more evident in [[Kapha dosha|kapha]] predominant [[Deha prakriti|deha prakriti]] types. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51]. Among the five subtypes, tarpak [[Kapha dosha|kapha]] can be more precisely said to have major role since it nourishes the sense organs [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 21/14], which are further controlled by [[Manas|mana]].[ Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21].

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 [[Ayu|life]].

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Udana vata, apart from imparting speech, also controls dhriti and smriti. [A.S.[[Sutra Sthana|Sutra Sthana]] 20/6] Memorizing becomes easier when recited aloud repeatedly. However, if the [[Manas|mind]] is constantly unstable, even speech cannot help memorize. </li>

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Udana [[Vata dosha|vata]], apart from imparting speech, also controls dhriti and [[Smruti (memory)|smriti]]. [A.S.[[Sutra Sthana|Sutra Sthana]] 20/6] Memorizing becomes easier when recited aloud repeatedly. However, if the [[Manas|mind]] is constantly unstable, even speech cannot help memorize. </li>

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<li style="font-weight: bold;">Empowering sattva guna: 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|manas prakriti]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/6]. The predominance of sattva guna is beneficial for the acquisition of true unbiased [[Dnyana|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|Sharira Sthana]] 1/21].When attached to the subject of its senses, [[Manas|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|Sharira Sthana]] 1/21] Thus, the [[Manas|mind]] can stay focussed for desirable period of time, so intellect can act thereafter over perceived information. </li>

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<li style="font-weight: bold;">Empowering [[Sattva|sattva guna]]: The sattvika psyche is considered on at the pedestal of virtuousness. Dhriti contributes a major role here. [[Manas|Mana]] is a trigunatmak entity comprising [[Sattva|sattva]], [[Rajas|rajas]] and [[Tamas|tamas]] in variable ratios resulting in various [[Manas prakriti|manas prakriti]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 8/6]. The predominance of [[Sattva|sattva guna]] is beneficial for the acquisition of true unbiased [[Dnyana|knowledge]]. According to sankhyakarika, [[Sattva|sattva]] is light (laghu) and enlightening (prakashak) i.e., it wards off ignorance and highlights the essence of truth. [[Rajas|Rajas]] and [[Tamas|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|Sharira Sthana]] 1/21]. When attached to the subject of its senses, [[Manas|mind]] doesn’t deter because of dhriti which acts ‘niyamatmika’ by controlling and regulating this function of [[Indriya|indriya]] abhigaraha as well as of swasya nigraha. [Chakrapani on Cha.Sa.[[Sharira Sthana|Sharira Sthana]] 1/21] Thus, the [[Manas|mind]] can stay focussed for desirable period of time, so intellect can act thereafter over perceived information. </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 smriti. [Chakrapani on Cha.Sa. [[Sharira Sthana|Sharira Sthana]] 1/98]

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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). [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 ‘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 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 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 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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Sukha- dukha are qualities of [[Atma|atma]] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/22], which reside with mana in hrudaya. [Cha.Sa.[[Sutra Sthana|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 [[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>

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<li style="font-weight: bold;">Catalyst to smriti: Dhi, dhriti, and 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 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|Sutra Sthana]] 1/58] It’s not necessary for every piece of information gained via indriyartha sannikarsha to be imprinted in [[Manas|mind]] as 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 smriti.

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<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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Hence, dhriti is that physiological state of [[Manas|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 [[Dnyana|knowledge]] (prajna) after intensive and systematic analysis, working along with the counterparts - dhi and smriti. </li></ol>

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Hence, dhriti is that physiological state of [[Manas|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 [[Dnyana|knowledge]] (prajna) after intensive and systematic analysis, working along with the counterparts - dhi and [[Smruti (memory)|smriti]]. </li></ol>

== Role of dhriti and its practical implications ==

<ol style='text-align:justify;'><li style="font-weight: bold;">Qualities of a learner : Dhriti is the capability of [[Manas|mind]] to stay satisfied and unwavering in all contexts. [Dalhan on Su.Sa.[[Sutra Sthana|Sutra Sthana]] 31/4] It depicts the willpower of the [[Manas|mind]] to withhold itself from giving in potentially harmful temptations of this world. Hence, dhriti refers to attentive and focused behaviors of [[Manas|mind]]. This quality is essential for a learner or student.

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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. [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 8/8] </li>

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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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<li style="font-weight: bold;">Assessment of [[Deha prakriti|deha prakriti]]: Dhriti is a feature of kapha dosha dominant [[Prakriti|prakriti]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 4/71] Dhritiman is the one who is dhairyayukta – full of firmness, constancy, calmness, patience or courage.

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<li style="font-weight: bold;">Assessment of [[Deha prakriti|deha prakriti]]: Dhriti is a feature of [[Kapha dosha|kapha dosha]] dominant [[Prakriti|prakriti]]. [Cha.Sa.[[Sutra Sthana|Sutra Sthana]] 18/51] [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 4/71] Dhritiman is the one who is dhairyayukta – full of firmness, constancy, calmness, patience or courage.

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While ‘chala dhriti’ (wavering retention power and attention) has been agreed upon as the characteristic feature of vata [[Prakriti|prakriti]] purusha by Acharya Vagbhata.

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While ‘chala dhriti’ (wavering retention power and attention) has been agreed upon as the characteristic feature of [[Vata dosha|vata]] [[Prakriti|prakriti]] purusha by Acharya Vagbhata.

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Hence, [[Dnyana|knowledge]] of the concept of dhriti helps to explain the tendencies of kapha and vata [[Prakriti|prakriti]] towards making a well-thought decision and a spontaneous uncalculated reaction, respectively. </li></ol>

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Hence, [[Dnyana|knowledge]] of the concept of dhriti helps to explain the tendencies of [[Kapha dosha|kapha]] and [[Vata dosha|vata]] [[Prakriti|prakriti]] towards making a well-thought decision and a spontaneous uncalculated reaction, respectively. </li></ol>

== Concept of Adhriti ==

Adhriti means inconsistency, unsteadiness, or loss of control in terms of diligence as per various dictionaries.

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Adhriti was first mentioned by acharya sushruta while describing rajas ansha of mana. He mentioned it again for vataja [[Prakriti|prakriti]] purusha stating them to be adhairyayukta (as per Dalhana) i.e. not having enough patience or tolerance which causes wandering of [[Manas|mind]] at any given moment.

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Adhriti was first mentioned by acharya sushruta while describing [[Rajas|rajas]] ansha of [[Manas|mana]]. He mentioned it again for vataja [[Prakriti|prakriti]] purusha stating them to be adhairyayukta (as per Dalhana) i.e. not having enough patience or tolerance which causes wandering of [[Manas|mind]] at any given moment.

It is the exact opposite of dhriti. Dhriti is a conscious control over sensorial and intellectual functions, whereas adhriti refers to an apprehensive state of [[Manas|mind]].

== Clinical application of concept of dhriti ==

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<ol style='text-align:justify;'><li style="font-weight: bold;">Assessment of satvika and rajasika ansha of mana: Dhriti is an attribute of predominantly sattvika conscience. [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/23]. Dhriti is an intellectual property that controls the unsteady nature of the [[Manas|mind]].

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<ol style='text-align:justify;'><li style="font-weight: bold;">Assessment of satvika and rajasika ansha of [[Manas|mana]]: Dhriti is an attribute of predominantly sattvika conscience. [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/23]. Dhriti is an intellectual property that controls the unsteady nature of the [[Manas|mind]].

On the other hand, rajasika [[Manas|mind]] has been said to bear the attribute of adhriti. [Su.Sa.[[Sharira Sthana|Sharira Sthana]] 1/24]. Adhirata emphasizes the [[Manas|mind's]] fickle nature, i.e. constantly being distracted by any surrounding stimulus.

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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 disease and misery. </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 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 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, eventually leading to physical ailments.

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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.

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 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;">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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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 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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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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<li style="font-weight: bold;">Role of dhriti as arishta lakshan : Sudden loss of dhriti is one of the near-death sign. [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 31/4]. It is a bad prognostic sign. </li>

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<li style="font-weight: bold;">Role of dhriti as [[Arishta|arishta]] lakshan : Sudden loss of dhriti is one of the near-death sign. [Su.Sa.[[Sutra Sthana|Sutra Sthana]] 31/4]. It is a bad prognostic sign. </li>

The manifold facets of dhriti in both physiological and pathological dimensions highlight its importance as an all-pervasive method to conquer adversities in [[Ayu|life]]. Therefore, diligent efforts at improving the quality of [[Manas|mind (mana)]] in general should be undertaken. </ol>

== Ashtanga yoga ==

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Being a dimension of satvavavjaya chikitsa, dhriti aims at enhancing the quality of sattva guna of [[Manas|mind (manas)]]. This strikes a harmonious balance between a man’s inner environment and outer environment.

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Being a dimension of satvavavjaya chikitsa, dhriti aims at enhancing the quality of [[Sattva|sattva guna]] of [[Manas|mind (manas)]]. This strikes a harmonious balance between a man’s inner environment and outer environment.

The most desirable prerequisite for the pursuit of happiness and contentment is knowing one’s true inner self. Meditation and all other [[Manas|mind]] control (mano nigrahana) techniques serve this purpose by upscaling the component of dhriti.

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== Current researches ==

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A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable [[Ayu|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.

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A man devoid of gradually developed and properly functional intellectual faculties is apparently disabled in leading a desirable [[Ayu|life]]. These intellectual errors (i.e. prajnaparadha) aggravates all the dosha becoming one of the trident causes of all forms of [[Vyadhi|disease]] manifestation. Dhi, dhriti, and [[Smruti (memory)|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.

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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 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 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>

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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 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 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 (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>

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As per classics, 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), 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>

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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